Bhaja Govindam

Verses 16 to 19

Verse 16 

agre vahniH pR^ishhThebhaanuH

raatrau chubukasamarpitajaanuH .

karatalabhikshastarutalavaasaH

tadapi na muJNchatyaashaapaashaH 

 

(agre = in front of / ahead; vahniH = fire; pR^ishhThe bhaanuH = pRishhThe + bhaanuH, behind (the) Sun; raatrau = in the night; chubuka samarpita jaanu  = face dedicated to (huddled up between) the knees; karatala bhikshaa = alms in the palms; tarutala vaasaH = living under the tree; tadapi = then even; na = not; muJNchati = releases / lets go; aashaa = desire; paashaH = rope / ties.)

 

(agre vahniH = fire is in the front; pR^ishhThe bhaanuH = the Sun is at the back; raatrau = at night; chubukasamarpitajaanuH = (sits with) chin between the knees; karatalabhiksha = (accepts) alms in (his) palms; tarutala vaasaH = lives under a tree;  tadapi = yet; aashaa paashaH na muJNchati = the rope of desires doesn’t release (him).)

 

There is fire in front of him and the Sun at the back; at night, he croutches with his chin between his knees; he lives under a tree and has only his hands to receive alms.   Alas, in spite of all this, he is not released from the rope of desire, which has bound him.

 

We met (in the previous sloka) the old man carrying his bundle of desires.  If this is the plight of householders, what about sanyasins ? Here is a sanyasi who has renounced everything and is leading a rough and hard life of recluse.  He has no money, no worldly possessions, no essential comforts of life even. There is no warm clothing for winter. So when fire is lit, he goes and sits in front of it.  At other times, the poor man has only the Sun to give him warmth: He perhaps sits with his back turned to the Sun. At night there is no sunshine and no fire available: so he keeps himself warm by croutching with his chin between his knees. There is no utensil to take bhiksha (alms), so he takes it in his palms. He has no place to live and hence rests under a tree. The man doubtless, is on the right course:  Anybody may take him to be a true Yogi; But is it so ? A closer look at him reveals something else: in spite of all these externals, he hasn’t been able to renounce a vital thing: his desires. He is not free from the grasp of his desires, which are hidden deep in his mind; The rope of desire has tightly bound him.  This, alas, makes null and void all his efforts!  He perhaps, could not keep a check on this tremendous weakness of his.  All the external preparations he painstakingly made are of not much use with the glaring internal defect which he is retaining.  It seems this ‘yogi’ has to improve himself or wait for a better time to fulfill his dream of God realization.

 

It brings to light the very important factor: Renunciation is not annihilating the senses (indriyas); it is eliminating the attachment to them.  There is no doubt that renouncing the sense enjoyments is a way to keep out their influence on the mind; but the aim should be to eliminate the desire to enjoy, thereby freeing our minds from the attachment to the sense objects.  If we try to renounce without this knowledge, we will end up like this sanyasi in the above example.

 

Without the proper cleansing of the mind stuff and control of the senses, sadhana may not bear fruit; renunciation may be premature; sanyasa may be only a mockery. Moreover, there is the risk that he may travel in the opposite direction and ruin whatever good works he did earlier.  Hence it is true that internal renunciation must precede the external one. 

 

“All water leaks away even if there be a minute hole in a water pot.  In that manner, even if there be a trace of earthly attachment in the mind of a sadhaka, all his spiritual practices come to naught."                                                                  - Sri Ramakrishna.

 

Verse 17 

kurute gaN^gaasaagaragamanaM

vrataparipaalanamathavaa daanam.h .

GYaanavihinaH sarvamatena

bhajati na muktiM janmashatena 

 

(kurute = one resorts to; gaN^gaasaagara = the (river) Ganga (or) the Sea; gamanaM = going; vrata = austerities; paripaalanaM = observance; athavaa = or else; daanaM = charity; GYaanavihinaH = (but) bereft of knowledge of the Self; sarvamatena = according to all schools of thought / unanimously; muktiM = salvation / freedom; na = not; bhajati = attains; janma = birth(s); shatena = with a hundred.)

 

(gaN^gaasaagaragamanaM kurute = going (on pilgrimage) to the confluence of river Ganga and the Sea; vrata paripaalanaM athavaa daanaM (kurute) = (or) observing Vratas or giving away money in charity; GyaanavihinaH = one who has no knowledge (experience of communion of Jeavatma and Brahman); sarvamatena = according to all schools of thought; janmashatena = even at the end of hundred births (lives); muktiM na bhajati = do not obtain liberation.)

 

One may go on pilgrimage to the river Ganga or the ocean; may observe fasts or give away wealth in charity. However, one will not attain liberation without the knowledge of Atman, even after a hundred births.  This is the opinion of all schools of thought.

 

What do the householders do to gain liberation from samsara ? Ritualistic worship, pilgrimage to holy places or temples, ‘vratas’ and charity.  Ritualistic worship is an integral part of any religion.  Hinduism is no exception. Worshipping God in various forms according to one’s chosen way is an accepted practice.  This is called ‘Karma Kanda’ in Hinduism and is a primary step of sadhana. 

 

Pilgrimage is a popular mode of worship. People, especially householders, visit holy shrines and temples, often at far off places.  The banks of the river Ganga and seashores are considered holy by Hindus.  Many pilgrimage centres such as Kashi (Varanasi) and Rishikesh are situated at the banks of Ganga.  There is even a belief that if one dies in Kashi, the Lord Viswanath (Shiva) Himself liberates the soul.  The confluence of Ganga with sea (at Bay of Bengal) is also considered a sacred place.  Many temples are located on the seashore, such as Rameswaram and Kanyakumari.  Pilgrimage to the river Ganga and such temples as Rameswaram is considered a holy act.

 

Apart from such pilgrimages, many devotees keep ‘vratas’ (religious austerities / obseravtions for a limited time such as a day involving vegetarian diet or fasting, etc. with chanting of God’s name). Observing vratas helps sadhaka to appreciate lofty principles of religion and discipline his body and mind.  It further helps him to adhere to his decisions and thus reinforce the will-power. A properly performed vrata assists him to purify his mind and prepare it for higher sadhanas and disciplines.   

 

As a part of such disciplines, devotees perform daanam (charity) also: It is a pious act.  Daanam is the distribution of a portion of one’s wealth to others.  It should be wisely used for good purposes and given to deserving people only. For example: for the care of orphan children, old people, sick or poor people and animals. 

 

All these above acts, no doubt, help the devotee progress in his path.  But, the Acharya cautions, all these acts are not to be considered as the goal of spirituality, they are just steps leading to a higher truth.  These are milestones on the path, not the destination itself.  The end is reached only by Atma Jnana, the knowledge of the Self, by experiencing the oneness of the individual self and the Universal Self.  It is foolish to think that liberation of the soul will follow such acts, however pious or purifying they might be.  With these practices alone, man will not reach freedom or liberation even after a hundred births, the Acharya warns, declares.   Knowledge has to be acquired and whatever is learnt is to be practiced by severe sadhana; The Reality has to be experienced by meditation. The Scriptures say so. There is no short-cut, the Acharya asserts, this being the opinion of all saints and prophets.

 

We must bear in mind that the real path to spirituality is a somewhat difficult one.  It requires a thorough understanding of the underlying principles and a patient practice of what is learnt. Sacrifice of comforts and wealth and complete self-abnegation is necessary.  Without all these, mere externals are not likely to enable the soul to reach the other shore of samsara.  

 

However, there is always a popular tendency to follow the path of least resistance, the easy one.  It is easy to worship an idol of Sri Krishna than to follow His teachings, the Gita.  It is easy to read Ramayana than to follow Sri Rama’s character of ‘samabhavana’ (equilibrium of mind).  The message of Upanishads and Gita is forgotten and elaborate ‘karma kanda’ is followed.  It is easy to fall prey to this brand of religion by visiting temples, keeping certain vratas, etc. and believing that this is the end and aim of religion. Masses are often misled by the followers of Karma Kanda. Hence the Acharya’s concern.  It is a matter of concern that such people seldom change their ways in spite of pilgrimages and charities.  Their outlook on life hardly changes. The followers do this for their whole life and shudder at the slightest mention of renunciation. Some people who practice this even do not hesitate to harm others; their selfishness and pride remain with them intact always. We cannot say that the practices are wrong; They should serve as path, not as destination. This is the message given by all saints.  Religion is not a mere ritual.  It is knowing, being and becoming.  The aim of religion is to change our complete personality and outlook on life; to see God in us and in everything else; to see Narayana in every Nara and to serve him.  Mere externals will not enable us to achieve this state.  A complete internal transformation is required.  

 

“Each soul is potentially divine.

The goal is to manifest this Divinity within by controlling nature, external and internal.

Do this either by work, or worship, or psychic control, or philosophy – by one, or more, or all of these – and be free.

This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details.”

                                                                                                                                                       - Swami Vivekananda (Raja Yoga).

Verse 18 

sura ma.ndira taru muula nivaasaH

shayyaa bhuutalamajinaM vaasaH .

sarva parigraha bhoga tyaagaH

kasya sukhaM na karoti viraagaH 

 

(sura = gods; ma.ndira = temple; taru = tree; muula = root; nivaasaH = living; shayyaa = bed; bhuutalam = surface of the earth; ajinaM = deer skin; vaasaH = dress; sarva = all; parigraha = attachment; bhoga = enjoyable things / worldly pleasures; tyaaga = sacrificing / abandonment; kasya = whose; sukhaM = happiness; na = not; karoti = does; viraagaH = Non-attachment / desirelessness.)

 

(sura ma.ndira taru muula nivaasaH = (he) lives at the root of a tree at temple premises;  bhootalam shayyaa = the bed is the bare ground;  ajinaM vaasaH= deer skin is the dress;  sarva parigraha bhoga tyagaH = (he has) given up all desire of possession and enjoyment of pleasures;   then; viraagaH = (with) this kind of renunciation; kasya sukhaM na karoti = who won’t be happy ?)

 

He lives under a tree at the temple premises; his bed is the bare ground and dress is deerskin; he has given up all desires of worldly possession and enjoyment of earthly pleasures; Who won’t be happy living with this kind of renunciation?

 

Here is a picture of a true sanyasi who has given up all his possessions.  He lives at the root of a tree outside a temple; His bed is the lap of Mother earth herself. His dress is a mere deer skin.  He has renounced all pleasures: both physiaclly and mentally.  The Acharya rightly wonders why such a great man shouldn’t be happy!  Yes, the real happiness is for him.  He has no possession, no hoarded wealth which a thief may take away and thus steal his peace of mind. His wealth is ‘Ram rattan’ (the jewel of the name Rama), which a thief cannot steal (Bhakta Meera). 

 

His wants are limited and primary: no costly dress for him; no luxuries. The sleep on bare ground is indeed refreshing! His whole soul is immersed in the thought of God and he never craves or cares for physical possessions and comforts. So, there is no question of disappointment for him.  Such a course will slowly and surely lead one to God-realization.

 

Who is happy in this world ? The rich man ? The King who has everything in his command ? Everybody thinks that somebody else is happier than him. Everybody is dissatisfied with his present position or wealth and wish to have more. So the person who has renounced this craze for pleasure alone can have peace of mind.  He alone can proclaim to the world:  “I enjoy!”. His happiness is not dependent on the external world.  He has found out the mine of happiness which is within his own being.  As the Gita says, he “is satisfied in the Self by the Self” ( aatmanyeva atmanaa tushthah ). 

 

Verse 19

Yogaratovaa bhogaratovaa

saN^garatovaa saN^gaviihinaH .

yasya brahmaNi ramate chittaM

nandati nandati nandatyeva 

 

(yogarataH = engaged in yoga; vaa = or; bhogarataH = indulging in worldly pleasures; saN^garataH = indulging in (good) company; saN^gaviihinaH = bereft of company; yasya = whose; brahmaNi = in Brahman (God); ramate = delights; chittaM = mind (here soul); nandati = revels; nandatyeva = nandati + eva, revels alone / revels indeed.)

 

(yogarataH vaa = (one) may be immersed in Yoga; bhogarataH vaa = (or) may be indulging in worldly pleasures; saN^garataH vaa = (or) may be engaged in (good) company;  saN^gaviihinaH (vaa) = (or) bereft of company; yasya chittaM brahmaNi ramate =  whose mind delights in Brahman (God); nandati nandati nandati eva = he, only he, really enjoys.)

 

One may be immersed in Yoga or indulged in worldly pleasures; at times he may be in the company of others and at other times he may be alone.  But he, he alone experiences bliss whose mind delights in Brahman.

 

This sloka continues with the experience of the Yogi described in the previous one.  When the mental and physical renunciation was complete and the sadhana has borne fruit, the realization of Atman is the end.

 

He has abandoned all the desires of the heart. Giving up lust, greed and anger and free from the delusion created by them, his mind is unattached to the objects of the world.  He is not carried away with happiness or lost in worries.  His trained mind now behaves with equanimity in happiness or sorrow, gain or loss, victory or defeat.  He doesn’t crave for pleasures, and is free from fondness and fear; virtue and vice, attraction and aversion. Thus controlling his senses, his wisdom is now constant. Like a tortoise its limbs, he can withdraw the senses from sense–objects at will.  Transcending the three gunas (Sattva, Rajas and Tamas), his mind is firmly established in a state of equilibrium.  The controlled mind is focused on the Supreme Lord. 

 

As a result of the new vision, he is now devoid of longing and freed from all desires.  No vulgar thoughts crop up in his mind.  In tranquility, all his sorrow is destroyed.  The feeling of “I” and “mine” has disappeared. He is satisfied in the Self by the Self.  His whole vision of the world has undergone transformation.  The Brahma Jnani recognizes God in all and sets himself to the service of all. “Then the glory of the soul, undisturbed by the distractions of the mind, or motions of the body, will shine in its full effulgence; and the Yogi will find himself as he is and as he always was, the essence of knowledge, the immortal, the all–pervading…. Then will all sorrows cease, all miseries vanish; the seeds for actions will be burnt, and the soul will be free for ever”, says Swami Vivekananda (Raja Yoga). The Muni is thus established in Peace.  This Bliss is the true pleasure; he and he alone enjoys it. Nothing in the sense world can be compared to this.

 

Sometimes he is all alone (sanga viheena); sometimes in meditation (yogaratah), enjoying the Bliss of Atman, sometimes he engages himself in the service of others (sangaratah) to guide them to true spirituality.

 

This Brahma Jnani, the soul who has realized Brahman, has no restrictions whatsoever.  Even the Scriptures do not impose any on him.  He is free to do what he likes. He may be immersed in meditation, may be in apparent worldly pursuits, may be alone or in the company of others.  Yet, since his mind is firmly established in the knowledge of Atman, all the real joy, real Bliss, is his, his alone. 

 

The society gives some special powers to persons who are fit for that purpose. By virtue of his learning, a surgeon has the authority to operate on the body of his patient.  Even if the surgery fails and the patient dies, the doctor is not held responsible for that.  If on the other hand, an ordinary man attempts to apply his knife on another, it will be considered as a crime.  A judge has the authority to order a convict to be hanged. This power is given to him knowing well that he will use his sense of justice impartially.  A soldier at the border has the authority to kill an enemy.  This is not considered as a murder.  In the same way, the Brahma Jnani has been bestowed with some privileges.  Scriptures do this because his experience of Atman will make him a selfless person.  He will have no motive for self–gratification.  He has nothing to gain from the external world; he has no need of it. He will be incapable of acting against the welfare of the society. Hence this freedom to him.  Having realized Brahman, he has become Brahman.  The knowledge of his inner nature has given him an insight that all others are also part and parcel of the same Universal Divinity as himself.  There is no difference between you and me.  

 

“Poisonous snakes fatally hurt people. But snake charmer handles them as if they are no creatures of consequence.  More than that, he has quite a few of them coil, creep and writhe about his body.  The senses, likewise, are undependable and treacherous too, in the case of the ordinary man. But they are ever tame and subservient to the knower of Atman."          - Sri Ramakrishna.