Bhaja Govindam

Verses 20 to 23

Verse 20 

bhagavad.h giitaa kiJNchidadhiitaa
gaN^gaa jalalava kaNikaapiitaa .
sakR^idapi yena muraari samarchaa
kriyate tasya yamena na charchaa 

(bhagavad.h = God's; giitaa = song (here the scripture Bhagavad Gita); kiJNchit.h = a little; adhiitaa = studied; gaN^gaa = river Ganga; jala lava = water drop; kaNikaa piitaa = drunk; sakR^idapi = once even; yena = by whom; muraari = the enemy of `Muraa' (Lord Krishna); samarchaa = well worshipped; kriyate = is done; tasya = his; yamena = by Yama, the Lord of Death; na = not; charchaa = discussion)

(bhagavad.h giitaa kiJNchidadhiitaa = (has) studied at least a portion of the Bhagavad Gita; gaN^gaa jalalava kaNikaapiitaa . = (or) drunk at least a drop of the water of Ganga; sakR^idapi muraari samarchaa yena kriyate = who did worship well Murari (Krishna, God) at least once; tasya yamena charcha na = Yama has nothing to say about him.)

Yama, the King of death has nothing much to talk about one who has understood at least a little of the Bhagavad Gita, drank a drop of water from the holy Ganga, and at least once in his life worshipped the Lord Murari (Sri Krishna). 

The powerful Lord of Death Yama prefers to keep a studied silence on those devotees who have read a little of the Gita, has a bit of knowledge of Atman or worshipped God sincerely once! 

The Gita gives us the knowledge of Yogas, the paths to realize God.  The Karma Yoga, which details the philosophy of non-attachment (called Anasakti yoga) is the core of its teaching. A sincere seeker who reads the Gita will surely be free from the delusions of life and soon start his sadhana.  Even a little of such divine knowledge is enough to kindle in him the urge for realizing Sat-Chid-Ananda (Existence–Knowledge–Bliss– Absolute), and it will not be long before the sure track leads him beyond the cycle of birth and death.  

After explaining the ideal of Self-Knowledge to Arjuna, Sri Krishna urges him to start practicing this and break through the bonds of karma.  He further says, 

“Swalpam apy asya dharmasya traayate mahato bhayaat”   (Gita Chapter 2, sloka 40)

“The practice of even a little of this dharma protects one from great fear”.

What is that “little portion of Gita which keeps Yama away” ? Sri Ramakrishna explains it rightly here:

“All that can be learned by going through the whole of the Gita can be as well accomplished by repeating “Gita”, “Gita”, - Gita-gi-ta-gita, ten times; it virtually comes to be “Ta-gi” “Ta-gi” – a modification of “Tyagi”, “Tyagi”, which means one who has given up the world both outwardly and from the mind.” 

The river Ganga has been considered sacred by the Hindus from time immemorial.  The water of Ganga is often used for ritualistic purification.  For a devotee of relatively lower understanding, drinking the water of Ganga, having a bath in the river, etc. are holy acts.   However, for sadhakas who are advanced in understanding and traveling on the path of knowledge (Jnana), such symbols hold no much charm. (Refer sloka 17 also). Hence the Acharya must have meant something higher.  Legend has it that Akasha Ganga was brought from heaven to Earth by the illustrious king Bhageeratha after a lot of struggle; Its water is pure Knowledge.  Hence, drinking a drop of water of Ganga means drinking a little from the river of divine knowledge, the knowledge of the Self: the knowledge compassionately given to Bhageeratha by Shiva.  That alone will keep Yama disinterested in us. 

A person who has worshipped Murari (Sri Krishna) at least once in his life also need not worry about the arrival of Yama.  A name’s sake ritual is not meant here: A sadhaka, who, from the bottom of his heart calls on God, yearns for His vision, and who conducts the archana (worship) with the offering of his own life: Such a sadhaka doesn’t hold much charm for Yama!  It may be significant that the Lord is described here as Murari, the destroyer of the demon (asura) Mura.  This powerful demon was a symbol of egoism.  Worshipping the destroyer of this arrogant asura, we are attempting to kill pride or egoism, which is the biggest (often the last) obstacle in our spiritual progress. 

In short, to escape from the cycle of birth and death, one should first learn the spiritual principles from books such as Gita, struggle to attain this knowledge like the legendary Bhageeratha, and offer the Lord one’s own life in His worship. 

Death brings about transformation of the body, mind and intellect.  The soul conditioned by the three is subject to the laws of death. The sadhaka, by virtue of his spiritual practices, tries to break the chain of samsara.  This enables him to come out of the cycle of transformation called birth and death. Having reached a state of ‘Eternal Witness’ of the Universe he goes to a level above the transformation.  He is not worried about death.  Hence even Yama is not empowered to approach him. 

The Acharya here urges the sadhaka to study at least some thing from the Gita, obtain divine knowledge, and worship the Lord wholeheartedly.

 

Verse 21

punarapi jananaM punarapi maraNaM

punarapi jananii jaThare shayanam.h .

iha saMsaare bahudustaare

kR^ipayaa.apaare paahi muraare 

 

(punarapi = punaH + api, again and again; jananaM = birth; maraNaM = death; jananii = mother; jaThare = in the stomach (womb); shayanaM = lying / sleeping; iha = in this world / here; sa.nsaare = family / world; bahudustaare = fordable with great difficulty; kR^ipayaa.apaare = out of boundless compassion; paahi = protect; muraare = Oh Muraa's enemy!(Sri Krishna).

 

(punarapi jananaM = to be born again; punarapi maraNaM = to die again; punaH api jananii jaThare shayanam.h = to lie again in the mother’s womb; alas! ; bahudustaare iha saMsaare = me, who is struggling in this samsara, ocean of worldly life, which is difficult to cross; muraare, kR^ipayaa. apaare paahi = help to the other shore with your compassion, oh Murari!)

 

There is birth again and there is death, too. Alas! Again I have to lie in the mother’s womb! I am struggling in this ocean of worldly life of birth and death, which is very difficult to cross; Oh! Lord Krishna, with your compassion help me to the other shore.

 

Time is mercilessly whirling us in the great wheel of birth and death.  We are born and dying again and again.  The constricted, unpleasant life in mother’s womb is also repeating. The Acharya sincerely prays to Murari (the enemy of the egoistic demon Mura), for us to take to the other shore of life.  

 

Death is sure for what is born and birth is sure for what is dead.  The Gita says:

 

“Jaatasya hi dhruvo mrutyuh

Dhruvam janma mrutasya cha”   -(Gita, Chapter2, sloka 27)

 

“Death is certain of that which is born; birth is certain of that which is dead.”

 

After ten months of sitting in an odd posture, a baby comes out of its mother’s womb.  The baby grows into a child, plays and sleeps without knowing anything about the world.  The child attains puberty and enters youth: a new world opens up now.  He is soon addicted to the opposite sex.  As he grows a little older, money takes more priority.  At last, when he really reaches old age of physical inability and sickness, he is lost in thoughts: about himself and his close relatives.  At no point of time he gives serious thought on how to cross this ocean of birth and death, samsara.  But death doesn’t wait for anything.  It grabs him one fine morning. 

 

Death is a change of outfit.  When the old cloth is worn out, we wear a new one. In the same way, when the old body is no longer fit as a seat to the soul, it crumbles and the soul seeks a new one. It is said that desire is the guiding factor.  It is carried with us at the time of death.  The bag of unfulfilled desires prompts another birth suitable to experience them.  However, instead of ending the matter with fininshing the old karmas, we, out of ignorance and foolishness, create new karmas and desires.  The power of Maya colours the samsara and we see delusive beauty in the world which is really not there. This creates new links in the chain of birth and death.  The cycle of birth and death thus continues.  

 

It is only with the mercy of the Supreme Lord Murari (Sri Krishna) we can hope to come out of this vicious cycle.  So we must leave aside worthless pursuits and set aside our valuable time to realize Truth. 

 

“When we take one stride towards the Lord, He takes ten strides towards us”                                               - Sri Ramakrishna

                                                                                         

Verse 22

rathyaa charpaTa virachita kanthaH

puNyaapuNya vivarjita panthaH .

yogii yoganiyojita chittaH

ramate baalonmattavadeva 

 

(rathyaa = from roadside; charpaTa = torn / tattered cloth; virachita = created; kanthaH = dress; puNya apuNya = virtues and sins; vivarjita = without / having abandoned; panthaH = wayfarer; yogii = the man seeking union with God; yoganiyojita = controlled by yoga; chittaH = mind; ramate = delights; baalonmattavadeva = like a child or a mad man.)

 

(rathyaa charpaTa virachita kanthaH = having worn dress stitched of rags collected from the road; puNyaapuNya vivarjita panthaH . = treading a path beyond both virtue and sin; yoganiyojita chittaH = whose mind is engaged in Yoga; the mind is in communion with the Eternal Truth; yogii = Yogi, holy man; baalonmattavat eva ramate = enjoys (the experience of Atman) like a child or mad person.)

 

The Yogi who wears cloth stitched of pieces collected from the road, a wayfarer treading a path beyond virtue and sin, whose mind is in communion with the Supreme Principle, enjoys like a child or an insane person.

 

What happens to the sanyasi when he reaches his destination ?  It is difficult to distinguish him! He has changed a lot: Look at his appearance, he wears a sort of fanciful cloth made of rags discarded by others. He behaves somewhat like a boy or a lunatic.  It will be hard for other people to gauge the mental state of this recluse because he lives in his own world. He is free from pride and egoism. He uses his body as a vehicle to carry his realized soul and roams the world at his free will.  He is no more a slave of his body, no more bound by egoism, by senses or by mind.

 

The man who has realized the Self (Atman) is immersed most of the time in the glory of Brahman.  The Scriptures often compare him with a boy, a lunatic or ghost.  This comparison is given to exemplify his attitude towards the external world; He is neither boy nor mad nor ghost.  He is compared to a boy or child because he is innocent.  Children are happy one minute and angry the next minute.  They do not keep hard feelings for a long time.  Whatever their feelings are, these are exhibited instantly. The Yogi also may become angry. But it is only for the time being.  He forgets it the next moment. The child and the Yogi live only in the present.

 

A lunatic, though he lives in the world, is entirely in his own dream world, which is difficult for others to envisage.  A Yogi too, lives entirely in his own world like a lunatic. He has only the present reality before him. He neither regrets about the past nor worries about the future.  He is happily immersed in the Superconscious state, which others may fail to comprehend.  The external appearance of madness will then be observed, though his mind cannot be compared to a mad man’s.  The region where it dwells cannot be observed by ordinary senses.  Though his feet is on the Earth, his mind is in the other world where there is no room for sin or virtue, pain or pleasure, happiness or sorrow, anger or hatred, egoism or lust. 

 

The Yogi knows no fear. Day or night, forest or desert, city or village, all is same to him. He travels alone like a ghost. Hence people respect him, but are a little afraid of him.  But he doesn’t fear anybody.  Hence he is compared to a ghost.

 

The soul who realized Brahman traverses a path beyond virtues and sin, good or bad, happiness or sorrow. He is beyond the trigunas – satva, rajas and tamas. He is ever established in Ananda, Bliss.  The experiences of duality are significant only as long as one lives in the gross world.  The person who has attained his goal is beyond their influence.  Even Vedas do not enforce any boundaries on him. 

 

The Yogi, whose mind is established in Brahman, is convinced about his mission in life; hence he is no more a slave to his body. His soul is liberated even when the body is living. So he doesn’t take excessive care of the body, but doesn’t neglect it, either.  Essential care like food and clothing is required.  He meets these minimum requirements without taxing the community in which he lives.  Even for his primary needs, he doesn’t bother others. He is there to give, give knowledge and serve others.  Taking is only to the minimum.  This is the significance of wearing the cloth made of discarded pieces by other members of the society.  Becoming a burden to the society is not to his liking.  Upholding great principles of selflessness and service, the Yogi gives immeasurable wealth to the society.  He is not given to laziness, but launches himself to the service of others.  His remaining life itself is for the welfare of others.  Hence he is called ‘Mahatma’ (great soul).  This was the grand principle on which our great nation was found.  India was proudly called the Land of Seers, tyagis and Mahatmans.  But today, this has given way to a selfish culture. Each man for himself.  India is forgetting the lofty ideals given to her by her great ancestors. Now, instead of giving anything to the society, people try to take the maximum. People fight for their rights and are silent about duties!

 

“For the man who sees from the peak of a hill, the tall trees, the grass, the ups and downs and everything on the plains below seem alike.  The Brahma-Jnani likewise sees divinity alone in everything.  He makes no distinction between the good and the bad and between the superior and the inferior’.                                                                                                             - Sri Ramakrishna

 

Verse 23

kastvaM ko.ahaM kuta aayaataH

kaa me jananii ko me taataH .

iti paribhaavaya sarvamasaaram.h

vishvaM tyaktvaa svapna vichaaram.h 

 

(kaH = who (are); tvaM = you; kaH = who(am); ahaM = I; kutaH = whence; aayaataH = has come; kaa = who; me = my; jananii = mother; kaH = who; me = my; taataH = father; iti = thus; paribhaavaya = deem well / visualize; sarvaM = the entire; asaaraM = worthless / without essence; vishvaM = world; tyaktvaa = having abandoned / sacrificed; svapna = dream; vichaaraM = consideration / thinking.)

 

(tvaM kaH = who are you? ahaM kaH = who am I ? kutaH aayaataH = from where (I) came ? me jananii kaa = who is my mother ? me taataH kaH = who is my father? iti = thus; svapna vichaaram.h asaaraM vishvaM sarvaM tyaktvaa = giving up the dream like, imaginary and worthless experiences of the world; paribhaavaya = visualize)

 

Who are you ? Who am I ? From where I came ? Who is my mother ? Who is my father ? Deliberate thus, understand that all these experiences of the world are worthless and imaginary like a dream and discard them.

 

Man is aptly called a social animal.  Mother, father, son daughter, brother, sister – these relationships are the foundation of family life. Our life is interdependent in the society.  This is the fabric of human society.  Interpersonal relationship is the basis of human nature itself.  As such, to have a healthy relation with others, I should have a correct understanding of myself.  In the absence of such an understanding, or worse, with a wrong understanding, the relation with others will be biased and often treacherous.  

 

In this journey of life, we should cultivate a healthy relationship with others.  For this, knowledge about ourselves will be the greatest tool.  Without this essential tool, we are likely to behave like intoxicated or lunatic persons.  The snake of egoism is constantly biting us and injecting its poison.  This has weakened our mind and colured it with lust and anger.  The confusion thus created by the world has reduced us to the state of Arjuna in the Kurukshetra, fearful to face the army of Duryodhana.  To see the truth about ourselves, the right approach is that of introspection.  The Acharya recommends it here.

 

If we don’t know the real nature of a thing, it is likely to mislead us.  Our imagination will give the world myriad colours, some of them fearful.  We may not see the real and see only the unreal.  To know what is real, looking into our own inner self is required.  Try to figure out what is our origin.  Make liberal use of the discriminative faculty. 

 

“ From where I came? Who am I ? To where I am going ?  Who are my parents ?”  Thus we shall ponder over our life and find answers.  Is this worldly life the end of all these things ? Will the life end after my death or will it continue with the soul ? This kind of introspection will enable us to clear the misunderstanding about our existence and allow us to see the reality. But the problem with us is that we are too engrossed in the world and its charms that there is hardly any time or inclination for such elevating thoughts.    

 

The Acharya urges to renounce “vishvam”.  This word signifies all our worldly experiences with the body, mind and intellect.  Cast off them knowing well that these are worthless and  delusive like a dream.  It is true that all these experiences bound by our body, senses, mind and intellect will come to an end.  Hence they are not real; they are delusive – like the experience in a dream.  

 

Abandoning the craving for sense satisfaction, the mind should be turned inwards and slowly to Atman.  We will slowly get convinced that the wonderful world of “nama rupa” (name and forms) was a delusion (Maya) and we will see the Reality.