Bhaja Govindam

Verses 28 to 31

Verse 28

sukhataH kriyate raamaabhogaH

pashchaadd hanta shariire rogaH .

yadyapi loke maraNaM sharaNaM

tadapi na muJNchati paapaacharaNam.h 

 

(sukhataH  = for happiness; kriyate = is done; raamaabhoga  = sensual pleasures; pashchaadd  = later on (in the end); hanta = alas! shariire  = in the body; roga = disease; yadyapi  = even; though; loke = in the world; maraNaM = death; sharaNaM = resort / surrender; tadapi  = even then; na = not; muJNchati  = releases / gives up; paapaacharaNaM  = papa + AcharaNaM, sin-practising.)

 

(sukhataH = for the sake of happiness (for ease); raamaabhoga kriyate = (man) immerses in sense pleasures; hanta = alas!; pashchaad shariire roga = afterwards (as a result of) body gets diseased; yadyapi loke maraNa sharaNaM = though the end of this wolrdly life is death,; tadapi = even then; paapaacharaNaM na muJNchati = (man) doesn’t abandon his sinful ways.)

 

Man follows the easy path and plunges into sensual pleasures.  Afterwards, body gets diseased.  In spite of the knowledge that this leads only to death, man refuses to give up his sinful ways.

 

This is a human weakness: We follow the path of least resistance.  Going the way led by the senses and enjoying life is very easy.  No much effort is required; no training needed;  The fall down is easy.  The gravity is there to assist.  Climbing uphill is difficult. Unbridled, the cart drawn by horses run down the steep hill.  Curbing them, however is not easy.  Man immerses in sensual pleasures and forgets the real purpose of being here.  

 

Addiction to alcoholism, smoking, drugs…The list is long. The result of this reckless life is disease and death.  No doubt, death is certain for all that is born; This was known always.  Yet we do not make an effort to know if there is something beyond it. Forgetting one’s goal for the sake of satisfying the senses will be a regrettable course of action.  Sri Sankara here sympathizes with such people who have missed the vital point in life.

 

“Sense pleasures are like itching eczema.  There is pleasure in violently scratching it; but the disease gets aggravated thereby.  By yielding to sense pleasures mind gets more entangled in them.” 

                  

“The earth – bound people do not learn a lesson even when overcome with acute pain, disappointments, failures and misfortunes in life.  They are like the camels which go on biting off thorny shrubs unmindful of the bleeding caused to their lips.”

 

“Time and again man gets humiliated because of his being victim to lust and greed.  Still he is unable to recoil from them and give his thought to God.”                                                                                                                                                    - Sri Ramakrishna

                                                                                                                   

Verse 29 

arthamanarthaM bhaavaya nityaM

naastitataH sukhaleshaH satyam.h .

putraadapi dhana bhaajaaM bhiitiH

sarvatraishhaa vihitaa riitiH 

 

(arthaM = wealth; anarthaM = purposeless / in vain / danger-productive; bhaavaya = deem / consider / visualise; nityaM = daily / always; na = not; asti = is; tataH = from that; sukha leshaH = even a little happiness; satyaM = Truth; putraadapi = even from the son; dhana = wealth; bhaajaaM = acquiring people; bhiitiH = fear; sarvatra = everywhere; eshhaa = this; vihitaa = wealth; riitiH = procedure / practice / custom.)

 

(arthaM anarthaM (iti) nityaM bhaavaya = Remember always that wealth (could be a cause of) disaster; tataH sukhaleshaH na asti (iti) satyaM = the truth is that (one) cannot get even a little happiness from that; dhana bhaajaaM putraadapi bhiitiH = the people who are after money (rich) fear even their sons;  sarvatra eshhaa riitiH vihiataa = everywhere, this is the way of wealth.)

 

Bear in mind always that wealth could mean disaster. The truth is that one cannot derive even a little happiness from it.  Men who are after money fear even their sons; everywhere this is the way of wealth.

 

Sri Sankara here gives a sound advice good for householders and other sadhakas.  Know that money will mean more misery than pleasure.  The truth is, money cannot buy happiness; In money matters, man doesn’t trust even his offsprings.  Strange it may seem, but this is the way of the world.  

 

The Acharya, though not a man of the world, nevertheless understood its ways presicely.  This is for the benefit of the disciples and devotees.  Money often makes a man arrogant. There is no end to the greed for wealth.  The man who gets a thousand will hope for ten thousand. The one who gets ten thousand will hope for a lakh… No end to desire, no end to greed.  Will more money ensure more pleasure and peace of mind? Chances are little.  The more a man gets, the more greedy he becomes; No one is satisfied with what he gets.  He is jealous of those who have more; Dissatisfied mind is the breeding ground of crimes: at home, in society also.  The rich man sometimes doesn’t trust even his children on monetary matters.  He is doubtful on others and their intentions. Sleep is lost; Rivalries start; Quarrels ensue; Even murders result.  All for money. Can a sadhaka live with this situation? 

 

No amount of money will satisfy us.  We have to satisfy ourselves by what we legitimately earn by hard work.  We should impress ourselves that it is a misconception that money brings happiness.  There is nothing wrong if we work hard and earn money; we may use it for good purposes.  But we shouldn’t become a slave of money.  The earlier we understand the truth about the world and its ways, the better it is for us: To help say farewell to ignorant ways.

 

Verse 30

praaNaayaamaM pratyaahaaraM

nityaanitya vivekavichaaram.h .

jaapyasameta samaadhividhaanaM

kurvavadhaanaM mahadavadhaanam.h 

 

(PraaNaayaamaM = a spiritual practice which controls Prana, the vital force, a part of the Raja Yoga discipline; pratyaahaaraM = the step in RajaYoga after this; nityaM = always / daily / certain; anitya = uncertain / temporary / ephemeral / transient; viveka = discrimination; vichaaram = thought / considered conclusion / opinion; jaapya sameta = with chanting of the names of the Lord; samaadhi vidhaanaM = in the state of trance; kurvavadhaanaM = pay attention; mahadavadhaanaM = great care, attention)

 

(praaNaayaamaM pratyaahaaraM = Pranayama and Pratyahara; nityaanitya vivekavichaaram.h . = Discrimination as to which is eternal and which is transient and fixing the mind on the lasting; jaapyasameta samaadhividhaanaM = Samadhi (or Dhyana, meditation) along with Japa; AvadhaanaM mahadavadhaanaM kuru = to be performed with care, extreme care.)

 

Perform Pranayama and Pratyahara; discriminate between real and unreal and fix the mind on the Real; Make japa while meditating; perform all these with extreme care and steadfastness. 

 

Sri Sankara had advised us the external sadhanas in previous slokas.  These were the study of Bhagavad Gita, chanting of God’s names and His worship, Satsanga  (keeping company of good people); Daanam  (charity) and giving up the thirst for wealth.  Here he urges us to start practicing internal sadhanas.  The mind cleaned of lust and quest for wealth is indeed fit for mediation.  Hence this advice.

 

The internal sadhanas prescribed are 1) Pranayama, the control of the vital Prana which presides over the body; 2) Pratyahara, the withdrawal of mind from sense objects; 

3) Discriminating between the real and unreal; 4) Japa, the repetition of God’s name or mantra (a holy formula) advised by one’s Guru; 5) Meditation and Samadhi.

 

Pranayama is a spiritual practice, which is a part of Raja Yoga.  Swami Vivekananda says:

 

“ Pranayama is not, as many think, something about breath; breath indeed has very little to do with it, if anything.  Breathing is only one of the many exercises through which we get to the real Pranayama.  Pranayama means the control of Prana.”

 

“It is the Prana that is manifesting as the actions of the body, as the nerve currents, as thought force.  From thought down to the lowest force, everything is but the manifestation of Prana.  The sum total of all forces in the universe, mental or physical, when resolved back to their original state, is called Prana”.

 

“The Prana which is working this mind and body is the nearest to us of all the Prana in this universe.  …If we can succeed in controlling that little wave, then alone we can hope to control the whole of Prana.  The Yogi who has done this gains perfection.”

 

“The next step is Pratyahara… He who has succeeded in attaching or detaching his mind to or from the centres at will has succeeded in Pratyahara, which means, “gathering towards”, checking the outgoing powers of the mind, freeing it from the thralldom of the senses…This controlling of the mind, and not allowing it to join itself to the centres, is Pratyahara.” Mind has a natural tendency to look outwards; towards the senses.   With practice, this should be checked and mind should be detached from the senses at will.

 

The sadhaka should discriminate on the things of the world and find for himself what is lasting and what is transitory.  He should train his mind to discard the fleeting objects and fix his mind only on the real. Without this, Pranayama will be meaningless. If one lives a worldly life with all its defects and practices Pranayama, he cannot make much progress; Moreover, it could lead him to serious trouble. 

 

The mind thus purified by Pranayama and Pratyahara is fit for the meditation.  The sadhaka should engage himself in meditation and japa, (repetition of the Holy Manthra advised by one’s Guru). This will lead him to Samadhi, the superconscious state. “All the different steps in Yoga are indented to bring us scientifically to the superconscious state, or Samadhi.”, says Swami Vivekananda.

 

The Acharya gives the steps of Raja Yoga, which are to be practiced at a pace suited to individual temperament with extreme care and preferably under the guidance of an experienced teacher.  There shouldn’t be any hurry to get quick result.  Control of the senses is recommended, not forceful annihilation.  Patience and perseverance is required; Years of practice may be required. For more information on this subject, readers are advised to read Raja Yoga by Swami Vivekananda. 

 

Verse 31 

gurucharaNaambuja nirbhara bhakataH

saMsaaraadachiraadbhava muktaH .

sendriyamaanasa niyamaadevaM

drakshyasi nija hR^idayasthaM devam.h 

 

(gurucharaNa ambuja  = the Lotus Feet of the Guru,(divine teacher); nirbhara  = dependent; bhakataH = devotee; sa.nsaaraat.h  = from the world; achiraad bhava = in no time from the cycle of birth & death; muktaH = released; sendriyamaanasa  = sa + indriya + mAnasa, with senses and mind; niyamaad evam = control alone (niyam + At.h + eva); drakshyasi = you will see; nija  = one's own; hR^idayasthaM  = heart stationed; devaM = God)

 

(gurucharaNaambuja nirbhara bhakataH = Oh disciple who is very much devoted to your Guru’s Lotus Feet! Sendriyamaanasa niyamaat = by regulating the senses and the mind; achiraad sa.nsaaraat.h muktaH bhava = may you be liberated from the bondage of worldly life and cycle of birth and death without delay; evam = thus; nija hR^idayasthaM devaM drakshyasi = you will see, (realize) God who is dwelling in your own heart.)

 

Oh! disciple who is very much devoted to your Guru’s Lotus Feet! May thou be before long liberated from the Samsara of birth and death.  Through the disciplined senses and mind alone you will see God who abides in your own heart.

 

In this concluding sloka of Bhajagovindam, Sri Sankara blesses his beloved disciples. The compassionate blessing is not only for his disciples, but also for the entire community of spiritual aspirants.  

 

The word ‘guru’ is a combination of two words: ‘gu’ and ‘ru’. ‘Gu’ means darkness and ‘ru’ means its removal.  Guru is called so, because he removes darkness and gives light,  spiritual light, in this case.  By following his Guru earnestly, the disciple progresses fast in his spiritual pursuit.  The intense devotion the disciple has on the Lotus Feet of his Guru is a great asset.  Hindu tradition attaches great reverence to the spiritual teacher, guru.  The realized Guru is revered equal to God Himself:

 

‘Gurur Brahma, Gurur Vishnu, 

Gurur Devo Maheshwara:

Guru saakshaat Param Brahma:

Tasmai Shri Gurave nama:’

 

(Guru is Brahma, Guru is Vishnu, Guru is Maha Deva; Guru is truly the Para Brahman; I bow to such great Guru’).

 

The devout disciple who takes refuge at the Lotus Feet of his Guru and depends on him for everything will without delay reach his destination.  Guru is like the captain who reaches his ship full of passengers to the other shore of the sea.   The sea is rough, distance is great, but this skilful captain will surely reach his passengers.  It is only a matter of time they reach the land safe and sound.  

 

When the disciple lives a life of non-attachment by controlling his senses and mind, soon he will be able to realize God.  The vision comes.  The devotee will experience that the God whom he was searching outside was there all the time in his own heart.  When the curtain of Maya is lifted in front of his eyes, he sees the Truth in its full glory.   When the mirror was dirty, he could not see his reflection.  When cleaned, the mirror reflected his face.  The spiritual practices which he carried out cleaned the dirt of samsara, and he could see the Atman in his own heart.  

 

“Then man will know that he had neither birth nor death, nor need for heaven or earth. He will know that he neither came nor went, it was nature which was moving, and that movement was reflected upon the soul.  The form of the light reflected by the glass upon the wall moves, and the wall foolishly thinks it is moving.  So with all of us; it is the Chitta constantly moving making itself into various forms, and we think that we are these various forms.  All these delusions will vanish.”                                                                                                                                                                                                     - Swami Vivekananda (Raja Yoga).

 

Conclusion

 

This wonderful song composed by Sri Sankara has everything in it.  To the lover of music, it gives divine music to which even children get attracted.  To the admirer of poetry, it gives rhythm and beauty.  To the seeker of Truth, it shows the way.  To the householder, to the sanyasin, or to the man of the world, it serves as a practical guide.  May we reach the state of ‘Shivoham’ with its help!