Shloka 9

Satsangatve Nissangatvam
Nissangatve Nirmohatvam
Nirmohatve Nisclatattvam
Nischalatattve Jeevam Muktihi

Bhaja Govindam Bhaja Govindam

As reiterated in earlier verses, we need to learn to detach ourselves from the wordly pleasures. Vedanta says using Pratipaksha Bhavana to learn to detach ourselves. But this is easier said than done. Philosophy say dont be carried away by lust, but seek Govind. But this is a difficulty experienced by all Philosophy seekers. Adi Shankaracharya says, philosophers should come up with methods by which the seeker is able to “walk this path”. Otherwise it becomes an impractical utopia. How does one who is enjoying all wordly pleasures all of sudden go to living a recommended life? For this Shankaracharya gives a simple ‘ladder of progress” by which the climber can comfortably reach the highest reaches of perfection.

First Step in the ladder - Satsang - In the company of the good. Our very existence is full of temptations. Lets compare our lust and passion to a fort. We can build a good one in our intellect. But how good is the fort, can it protect you against all the wordly pleasures which are like the enemy waiting outside the fort to attack you. Shankaracharya says the object fascination and enchantment is so powerful that an individual seeker cannot by himself fight it. In order to give him more strength and courage he recommends Satsang. Company of the good with good thoughts. Those who are devotees of the Lord and are themselves seekers of the highest. This is to protect him from the rising waves of passion. Now with such a congregation of good people he can build a fortress that can protect him from the magic world outside.

Second Step in the ladder - Nissangatvam - Detachment. With the influence of good people, the mind develops a secret of detachment. Everyone talking about seeking the highest. We all know its the mind that puts value to the objects. Once the mind realizes that one needs to develop detachment to the objects, the person is at the second step in the ladder.

Third Step - Nirmohatvam - Once you are detached, Because of detachment you attain a state of Nirmohatvam which is delusion of the mind. When the mind realizes that these inert objects are all part of moha(delusion), then these objects dont exist anymore in the mind.

Fourth step: Nischalatattvam - Immutable reality. When you extinguish your vasanas, then your mind starts seeing the Immutable reality.

Last Step: Jivan Mukti - When the experience of immutable reality is more established in one, then he is said to have attained Jivan Mukti or liberated in life.

On the contrary, versus 62 and 63 of Chapter 2 in Bhagavad Gita refers to the ladder of downfall. While concentrating on objects of the senses a person develops attachment to the sense objects. From attachment desires are born, from desire anger arises. From Anger delusion occurs, from delusion bewilderment of memory, after forgetfulness of memory the loss of spiritual intelligence and losing spiritual intelligence one perishes. 

Shloka 8

Kaa Te Kaanta Kaste Putrah

          (Who is your son, who is your wife ?)

 Samsaaroyamateeva Vichitrah

                     (This world  is indeed strange)

Kasya Tvam Kah Kuta Aayaatah

                  (Of Whom Are You, Where have you come from ?)

    Tattvam Chintaya Tadiha Bhraatah

               (O, Brother, Ponder over that truth alone)

In this sloka Shri Sankara teaches how to use intelligent inquiry to counter delusion rising out of bondage of family relationships. Husband –wife or parent -child relationship should be only in the spirit of togetherness without any clinging attachment. To live in attachment being  natural to human beings, healthy detachment can be practiced only by analyzing  ‘ who really is your wife or child ‘. Since we Start and End the life journey independently, a healthy way of looking at relationships would be as  independent travelers boarding and departing once their destination is reached.

A child begins the life cycle as a clod of mud, and ends as one. So is the parent. The strange attachment between these ‘clods of mud ‘ is because of Delusion or Maya. It is indeed strange because the cause and effect are same.

Therefore it is important to contemplate upon our source and destination and what should be our duty in between. This would help us in developing the right attitude towards things and beings .

Here is a link to Bhaja Govindam  video – shows the essence .

http://www.youtube.com/watch?v=auEwUFlB4Fc

Shloka 7

Baalastaaavat Kreedaa saktah

     Tarunastaavat Taruneesaktah

Vriddhastaavat Chintaasaktah

    Parame Brahmani Kopi Na Saktah

Brief meaning:

The childhood is lost by attachment to playful activities. Youth is lost by

attraction to women. Old age passes away by brooding/worrying over many

things. At no stage does a man turn his mind to God.

A similar message is given in Kabir’s  poem as follows-

Beet gaye din bhajan bina re

Baal awastha khel gavayi
Jab joban tab maan ghana re

Lahe karan mool gavayo
ajahoon na gayi man ki trishna re

Kahat Kabir suno bhai sadho
paar utar gaye sant jana re

Alas my life is passed away without your meditation O Lord!

I spent my child hood playing, in my youth my pride overtook me.

I have lost most of my life (principal amount) in useless pursuits and the desires of my mind and senses are still not quenched.

Kabir says listen o Sadho (seeker), the saints dwelling on His name have crossed this ceaseless ocean of the world.

The message conveyed here is primarily that while we are engaged in different activities depending on our age we have to keep the true purpose of existence at the back of our mind so that we don’t get carried away by transitory pursuits. If this is not heeded, the mind will get inextricably attached to the worldly pleasures and it would be too late to turn our mind towards the unchanging Truth when the end approaches.  To be attached to the Lord means to withdraw from the usual fields of pain-ridden sorrow – gains and losses which follow when we attach ourselves to the sense/material objects.

Shloka 6

One has to develop a sense of detachment from all objects of materialistic values. This is an absolute necessity in order to turn the mind towards seeking the Truly Highest, through constant contemplation.

An entire lifetime should not be spent in sheer bodyworship.

Quoting from our text --

It is necessary to sweat and toil, to fight and procure, to feed and breed, to clothe and shelter the body, but to spend a whole lifetime in these alone, is criminal waste of human abilities. Eventually, the body has to grow old, totter, become infirm and die away.

An animal body has value after it is dead. But,  that is not the case with a human body and even the near and dear ones dread it, once the life has ebbed away.

One should keep the body clean and beautiful, feed it, clothe it, wash it but with the understanding that it is only an instrument, through which one can seek the Highest. 

Shloka 5

Man is essentially selfish and does things with expectations of something in return! Even intimate relations and dear and near ones are dependent or deferential towards the earning-saving member of the family – (meaning) one who is capable for earning or who  is rich and wealthy, earns the reverence, respect, power and is adored by others.

Although, this may be true from a materialistic point of view, it can be considered as an obstruction to one’s Spiritual progress, if one does not realize that riches are temporary or transitory and may desert/leave one at any time!

Human life loses its faculties and capacities as age catches up and all physical and intellectual capabilities wane or decline.  There is a nice quote in the text, “If money can purchase happiness, the absence of money can procure only sorrow!”

When one loses his capabilities or they wane with age, even the family members desist from speaking with that person. One should therefore live under no illusion that popularity, affection, consideration and reverence from others, is something permanent! One has to earn inner peace, tranquility and turn towards devotion to the Higher, “now” and “here”, when one is young and one’s faculties and mental efficiencies are at the peak!

One can seek success, fame and fortune. However, the main occupation of life should be the art of self-purification, the craftsmanship of seeking Perfection.

The text says, “The real achievement is to be gained in one’s own inner contemplations, so that even before the world comes to reject you, you can reject the world of activities and retire into a richer world of serener contemplation and more intense self-engagements.”

Shloka 4

shloka:
nalinIdalagata jalamati-taralam
tatdavajjIvitamatishaya chapalam
viddhivyaadhyabhimaana-grastam
lokam shoka hatam cha samastam


Brief meaning:

This verse of Bhajagovindam simply says - Just like a water droplet on a lotus which is uncertain and unstable, our life is also very uncertain and unstable. Can anyone predict what's going to happen next in our life? No. It's not in our control. More over, our life is full of diseases, sorrow and pride. So, when we are in this situation of uncertainty, in the middle of many diseases and riddled with sorrow, time is of essence. So, acharya says, don't waste time, do it now and do it here - that is "Seek Govinda".

The analogy given here is that of a Lotus in the water and a drop of water on a Lotus that's uncertain. Can a Lotus exist outside of water? No. Lotus grows and perishes in the water that arose from a tiny seed that was at the bottom.  It's nothing but an expression of water. Thus if we think of water as the infinite consciousness, divine and that pervades everything (Brahman) and the drop of water (Atman) which is expressing through the lotus of the intellect, we find a deeper meaning here. When the Lotus perishes, the drop of water which is the Atman merges with the waters of infinite consciousness (Brahman)

It is exactly what's said in the Maha Vaakya - "THOU ART THAT" or "Tat Tvam Asi" (You are THAT)

and Brahman without Maaya and Atman without Avidya are one and the same.

Shloka 3

After giving a warning in the first 2 slokas against the arrogance of knowledge and insatiable greed for acquiring wealth, Jagat guru Adi Shankaracharya sternly strikes at the evil of lust, as being one of the most intractable (stubborn) and destructive.

The 2 utmost forbidden things our elders warned us from the days of the Upanishads is, Kaanatha or Kaminee, that is wealth and the other one being Kaanchan, that is woman. He exhorts (strongly urges) both men and women to resist the temptation of getting into external appearance of beauty of the body. Biologically, attraction for the opposite sex is natural, but this temporary attraction or enjoyment will always lead to misery, sorrow and destruction and hence has to be controlled, disciplined, purified and sublimated (changed).

Sri Shakaracharya comes with a most efficient and natural antidote. He wants us humans, to analyze and perceive mentally the reality of the body (Pratipaksha Bhavana). Body is nothing but abhorrent flesh and fat, packed in a bag of skin and nine holes, and one day this filth-filled body will perish.

He reminds us of our multiple lives and being lived through these two passions. This very manav janma attained due to some punya karma, is not to be wasted,  but to be utilized to reach the lotus feet of the Lord. He urges us to maintain the practice of ‘varam-varam’, the art of balancing and focusing the mind on the Lord, because mother maya is always ready to strike us with her fatal attraction of the world of objects around us.

We gaze at the world splashed all over with our own limited, veiled and conditioned mind. He instructs us to see the world with close observations, diligent inquiry and discriminatory powers in its most natural form and beauty, opting for Shreyas ( path of right and good) rather than Preyas ( path of immediate pleasure).

Shloka 2

Transliteration of Shloka 2

 

mUDha jahiihi dhanaagama tRishhNaaM


kuru sadbuddhiM manasi vitRishhNaam.


yallabhase nijakarmopaattaM


vittaM tena vinodaya chittam. .. (2)

 

Condensed Meaning

Oh fool !  Give up your thirst to possess wealth. Create your mind, devoid of passions, thoughts of reality.  With whatever you get (as rewards of the past) entertain your mind (be content). 

 

This shloka essentially gives you a quick three step process towards channeling your mind towards contentment and ultimately self realization.

 

The first step is for us to give up our “thirst” for wealth.  Here wealth is used to define all worldly and sensory objects.  All worldly things by definition attract us more towards “samsara” and away from the lord.

 

After we have given up this thirst, and cleansed our mind of passions, our mind will be clearer to meditate upon reality.   This is the second step, where in we open our mind to thoughts of brahman and reality.   The more you do this the less your thirst for wealth becomes.

 

The final and third step in this process is to then become content by enjoying the “rewards” of our past actions.    The implication is that we view all of the results of our past actions as “rewards”.  This means we should not have “regrets” which typically leads us to desire to possess more material objects and the “jiva” gets caught in the cycle of moha and ignorance and then comes misery.

 

It has been very simply explained here but as we all know it takes a lifetime (if not more) of discipline and conditioning of the mind to achieve what has been said in four lines!  Therefore the persuasion by all our scriptures that it is never too soon to start on this path!

 

There are references to this attitude within our other scriptures.  Such as in the Kathopanisad the young boy, Naciketa, in his answer to his teacher, Lord of Death, has poignantly expressed this idea – “Man is never satisfied with his possessions alone”.

 

Also, Sankaracharya in his Vivekachudamani quotes the famous statement in Brihadaranyaka Upanisad, which says that, “the dealthless and the imperishable can never be hoped to be gained by the possession of wealth”

 

There is also a wonderful verse in Isavasyopanisad: “Renounce and Enjoy, covet not others wealth.”

 

That right there I think sums up the second verse!

Introduction and Shloka 1

Hari Om!!. Salutations.

As we move into a new school year 2011-2012., we at CMTC adult study group class lead by Sri Keshavji started to attend a new class, Bhaja Govindam, after successfully completing Tattva Bodha under his guidance the previous year.It was a natural progression for most of our study group members to attend this class and this year the study group is also led by Sri Rabindra Gaanji.

This year we study Shri Adi Sankaracharya's Bahaja Govidam , a master piece in teaching the fundamentals of vedanta to the common man. In our class, to aid our study, we follow the book titled 'Aadi Sankaracharya's BHAJA GOVINDAM - Commentary by : Swami Chinmayananda', published by Central Chinmaya Mission Trust.

Also, it was decided that we start writing a blog each week about what we learn in class., I guess to keep it more engaging. Each week one member of the group will get to blog ( or brag or muse or rant).

BHAJA GOVINDAM

Sloka 1:
भज  गोविन्दं  भज  गोविन्दं
    गोविन्दं  भज  मूढमते
संप्राप्ते  सन्निहिते  काले
    न  हि  न  हि  रक्षति    डुकृञ्करणे 

Bhaja Govindam Bhaja Govindam
    Govindam Bhaja Mudhamate
Samprapte Sannihite Kale
    Na hi Na hi Raksati Dukr~j Karane.
  
In Sanskrit Bhaja has meanings. Bhaja means worship, chant, recite, praise, sing in glory etc.
Govindam - Name of God Vishnu., also means Highest Reality, the Supreme Brahman.
Samprapte Sannihite Kale - When the time comes for the imminent death
Na hi Na hi Raksati Dukrn Karane - The grammar rules will not save you.

There goes a story that in those days when Sri Aadi Sankaracharya was walking along with his disciples., he overhears an old pundit reciting the rules of grammar to help him participate in an intellectual debate. This incident happens to be the backdrop of the reason behind the origin of Moha - Mudgara now known as Bhaja Govindam.

In the first two lines Sri Aadi Sankaracharya says  that one has to worship God because when the death comes these grammar rules will not save you.
  Worshipis only way to liberate yourself.

This brings the question of how worship will liberate you.

There are many examples in Hindu scriptures where it was mentioned that just by naama smarana., reciting the name of God, one can reach the Highest Reality.


Vishnu Purana:
ध्यायन  करते  यजन  यज्ञैस
त्रेतायां  द्वापरे  र्चायन
यदाप्नोति  तदाप्नोति
कलौ  संकीर्त्य  केसवं

Dhyayan krte yajan yajnais-
tretayam dvapare rcayan
yadapnoti tadapnoti
kalau samkirtaya kesavam

Which means:
"The supreme goal which was attained in Satya-yuga by years of prolonged meditation; in Treta-yuga by performing extensive yajnas; in Dvapara-yuga by opulent and scrupulous Deity worship; in Kali-yuga the same results are easily had simply by the chanting of the holy name."
(Internet Source: http://www.indiadivine.org/audarya/spiritual-discussions/36369-verses-chanting-holy-names.html)

Bhagavad Gita:
ॐ  इत्य   एकाक्षरं  ब्रह्म
व्यःअरान  मम  अनुस्मरन
यः  प्रयत i तयजन  देहं
स  यति  परमं  गतिं

om ity ekaksharam brahma
vyaharan mam anusmaran
yah prayati tyajan deham
sa yati paramam gatim

"After being situated in this yoga practice and vibrating the sacred syllable om, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets."
 Bhagavad Gita 8.13

अनन्य -चेतः  सततं
यो  मम  स्मरति  नित्यशः
तस्याहं  सुलभः  पार्थ
नित्य -युक्तस्य  योगिनः

ananya-cetah satatam
yo mam smarati nityasah
tasyaham sulabhah partha
nitya-yuktasya yoginah

"For one who always remembers Me without deviation, I am easy to obtain, O son of Pritha, because of his constant engagement in devotional service."
 Bhagavad Gita 8.13
 

 As Swami Chinmayananda says "Seeking out identity with the Lord" is true bhajan, true seva - "Service". True bhajan is a total subjective surrender, in love and devotion at the altar of the Lord as conceived by the devotee.

 The process of self-liquidation at the feet of the Lord has been classified under nine types:
 १) श्रवणं , २ ) कीर्तनं , ३ ) स्मरणं ,  ४ ) पादसेवनम् , ५ )अर्चनं , ६ ) वन्दनं , ७ ) दास्यं , ८ ) सख्यं  ९ ) आत्म -निवेदनम्
 1) Sravanam, 2) Kirtanam, 3) Smaranam,  4) padasevanam, 5)archanam, 6) vandanam, 7) dasyam, 8) sakhyam and 9) atma-nivedanam.


 The first sloka can be summarized as.. seek your identity with Govinda, the Supreme  and do not waste your time in mere grammar hunting and other unprofitable pursuits of secular knowledge of worldly possessions.

 This sloka is to be sung in chorus and is generally repeated after every sloka in Bhaja Govindam.

ॐ तत् सत

#####################