Bhakti, Bhajans & Boundaries: Reflections on a Recent Judgment
This morning, a post by Shri Cuddalore Gopi Bhagavatar caught my eye. It led me to a news item that left me unsettled: the Madras High Court has ruled that individuals must seek permission from the Collector to perform bhajans in their own homes. Without going into the legal origins of the matter, I can’t help but reflect on the deeper cultural and spiritual implications of such a move.
A Difficult Verdict:
This judgment feels unfortunate. In Sanatan Dharma, music has always been a sacred bridge to the divine. Singing, dancing, and praying are not merely rituals — they are heartfelt expressions of devotion that elevate the spirit and unite us with Bhagwan. These practices are more than cultural; they are spiritual tools that create an atmosphere of peace, surrender, and love.
No One-Size-Fits-All in Devotion:
Spirituality in Sanatan Dharma is not rigid. It is deeply personal and wonderfully diverse. Some worship through silence and meditation. Others through mantra, bhajans, or dance. This inclusiveness is not only permitted, it is celebrated. There is no fixed mould for devotion — and that is precisely the strength of our dharma.
Why Do We Sing?
Bhajans and kirtans are not entertainment. They are forms of sadhana (spiritual practice). Even our scriptures acknowledge their power. Let me quote few of the Avatarika shlokas that explains why namasankeertan is the best mode of worship::
“Kale dosha nidhe rajan, asti hy eko mahan gunah – Keertanad eva Krishnaasya, mukta bandhah param vrajet.”
In this dark age of Kali, the only path to salvation is through the singing of Krishna's names.
“Kalou kalmasha chithaanaam, Papa dravyopa jeevinaam, Vidhi kriyaa viheenaanam, Gathir Govinda keerthanam…”
In this age of Kali, for people with evil thoughts, for people who eke their livelihood by sins, and for those who do not follow the rules & regulations, recommended rituals, the only way out is singing about Shri Govinda.
“Dhyayan krute yajna yagnai, Tretayaam dwaparayor archayan,
Yadapnothi , thadapnothi, Kalou sankeerthya kesavam…”
The effect of doing penance or meditating in Krutha age, doing fire sacrifices in Thretha age, and doing worship in Dwapara age, can be easily attained by oneself, By singing names of Kesava in Kali age.
“Harir namaiva, namaiva, Namaiva mama jeevanam, Kalou nasthyeva nasthyeva, Nasthyeva gather anyata…”
My life is all about Chanting the name of Hari, Hari and Hari only. In the Kali age there is no support other than this to us.
“Visrujya lajjam yo adheethe, Mannaa maani nirantharam, Kula koti samayuktho, Labathe mamakam patham”
He, who leaves out his inhibitions and shyness, studies with eagerness always accepts me, would get my place, along with, crores of his clan members.
“Vishnor ganam cha Nrutham cha, Natanam cha viseshatha, Brahman Brahmana jatheenaam, Karthavyam nithya karma vat….”
Any person who sings and acts about Vishnu, specially dances daily, would be, doing the duty of a Brahmin properly.
When we sing, we align with divine vibrations. We live in the present — not in the past, not worrying about the future. Whether in joy or sorrow, singing and dancing before the Lord brings solace, strength, and surrender.
A Tradition Rooted in Song and Spirit
Our saints — from the Azhwars to Nayanmars, from Tulsidas to Meera Bai — composed verses meant to be sung by all, not just scholars. In Tamil Nadu, the Divya Prabandham, Thevaram, and Tiruppugazh were composed so that even commoners could worship through music in temples. This is a living tradition even today.
But Devotion Cannot Become a Disturbance
That said, no act of worship — however sacred — should come at the cost of disturbing others. Living in an apartment or shared community space comes with the responsibility of respecting neighbours. Devotion must also be practiced with empathy. In this case, the court’s concern seems to be about public nuisance, not religion per se. When we cross boundaries, we must also be ready to face the consequences. We should start avoiding the use of Microphones and speakers for sankeertan if conducted in a residential property.
A Tension Between Bhakti and Boundaries
Still, this ruling raises deeper questions. Can the State intervene in how we connect with the divine within the privacy of our homes? And if so, where does one draw the line between regulation and overreach?
At its heart, worship — in any form — is a dialogue with the divine. Whether we sing, chant, meditate, or simply sit in silence, the intention is the same: to unite the self with the Supreme.
Let us remember what Bhagwan told Narada:
“Naaham vasami Vaikunthe, na yogi hridaye ravau;
Mad bhakta yatra gaayanti, tatra tishtaami Narada.”
"I do not reside in Vaikuntha, nor in the hearts of yogis. I dwell where my devotees sing my name."
May we continue to sing. But let us do so with sensitivity, humility, and above all — love.
