Bhaja Govindam was written by Jagadguru Adi Shankaracharya.
Bhaja govindam is one of the minor compositions of the
spiritual giant, Adi Shankaracharya . It is classified as a prakarana grantha,
a primer to the major works . Though sung as a bhajan, it contains the essence
of vedanta and implores the man to think, ``Why am I here in
this life ? Why am I amassing wealth, family, but have no peace ? What is the
Truth ? What is the purpose of life ?
The person thus awakened gets set on a path to the inner
road back to the God principle.
The background of Bhaja Govindam is worth examining .
During his stay in Kashi, Shankara noticed a very old man studying the rules of
sanskrit by Panini . Shankara was touched
with pity at seeing the plight of the old man spending his years at a mere
intellectual accomplishment while he would be better off praying and spending
time to control his mind . Shankara understood that the majority of the world
was also engaged in mere intellectual, sense pleasures and not in the divine
contemplation . Seeing this, he burst forth with the verses of Bhaja govindam.
In 31 verses, he, like no other, explains our fallacies,
our wrong outlook for life, and dispells our ignorance and delusions.Thus bhaja govindam was originally known as moha mudgaara,
the remover of delusions.
Shankara explains, nay chides, us for spending our time in
useless trivia like amassing wealth, lusting after (wo)men and requests us to
discriminate and cultivate the knowledge to learn the difference between the
real and the unreal. To emphasise that, he concludes that all knowledge other
than the Self-Knowledge is useless, Shankara makes the person realize how
foolish he/she is in the conduct and behavior by these verses, and shows the
purpose of our worldly existence, which is to seek Govinda and attain Him.
Bhaja
govindam is divided into dvaadasha manjarikaa stotram and chaturdasha manjarika
stotram . At the end of composing the first stanza, it is said that Shankara
burst forth with the next 11 stanzas of bhaja govindam. Thus stanzas 1-12 are
called dvaadash manjarika stotram . Inspired by the
extempore recital by Shankara, each of his 14 disciples
composed a verse and the 14 verse compendium is called chaturdasha manjarika stotram
. Shankara added the finishing touches by adding five of his own stanzas at the
last bringing the total to 31.
Bhaja
govindam has been set to musical tones and sung as prayer songs by children .
It is divided into dvaadashapajnjarikaa and charpatapajnjarikaa for this
purpose.
The former is a set of verses (verses 1-12a) while the rest
of the verses form charpatapajnjarikaa.
Anyone
who listens to the music of Bhaja govindam is attracted to it . However, the significance
of the text goes much deeper and contains a well defined philosophy of
attaining salvation . Shankara's words seem to be quite piercing and seem to
lack the softness and tenderness often found in his other texts, thus
addressing directly.
The reason is that this was an extempore recital to an old
man . His words can be compared to a knife of a doctor . The doctor's knife
cruely removes the tumor with much pain, but removing the tumor ultimately
restores good health in the patient.So is Shankara's words, which pierce and point out our
ignorance.It is a knife into the heart of worldiness, and by removing
this tumor of ignorance, we can attain everlasting bliss with the grace of
Govinda.
May the achaarayaa guide us from ignorance to truth . Om tat sat.
Bhajagovindam Bhajagovindam
Govindam Bhaja Moodhamathe
Samprapte Sannihite Kaale
Nahi Nahi Rakshati Dukrinkarane
Meaning:
Bhaja - Seek, Govinda - The Lord Govinda, Moodhamathe - O Fool, O Ignoramus,
Samprapte - (When) comes, Sannihite - appointed, Kaale - Time, Nahi - Surely
never, Rakshati - Saves, Dukrinkarane - Grammar rule.
भज= worship;गोविन्दं=
Govinda;मूढमते= O, foolish mind!;
संप्राप्ते=
( when you have) reached/obtained;
सन्निहिते=
(in the) presence/nearness of;
काले=
Time (here:Lord of Death, Yama);
डुकृञ्करणे=
the grammatical formula DukRi.nkaraNe;
Substance:
Seek or Worship Govinda, Seek Govinda, Seek Govinda, O Fool or ignoramus. When
the death comes at the appointed time, grammar rules will not save or rescue
you.
Commentary:
By repeating the words "Bhaga Govindam" thrice in the very first two
lines of the first sloka itself, Jagatguru Sri Adi Sankaracharya is trying to
bring home the point that human being has no other escape except immersing
oneself in the thoughts of Lord, and praying with utmost sincerity, reciting
the Divine Namas of the Lord rather than getting engrossed in anxieties to
possess wealth or acquire social status or achievements. Here the rules of
grammar mean all secular knowledge and earthly acquisitions or possessions. The
one who runs after materialistic gains is Moodhamathi.
The purport of these words is that any amount of knowledge cannot save the soul
when death knocks at the door of this limited body. At that time, one has to
leave behind one's material benefits and social status. These acquisitions will
not help one gain the knowledge of the Soul, which is permanent, when the
impermanent body withers, it turns out to be a dead-wood.
It does not mean that one should shun away the pursuit of living for knowledge,
but, at the same time, one should understand its limited capacity, and one
should seriously try to acquire that knowledge which alone can save a person
from the slavery of imperfections. We should remember the truth that it is a
manifested world and it is impermanent. Other than God or Soul, everything else
is temporary. Death will snatch away the existence of the body and the
manifested world. What is the use of all the acquisitions and knowledge then?
So, while living in this secular world, or materialistic world, one should
endeavor to understand and master the secret of purposeful life. One should
identify oneself with the Lord, who can only give solace to the parched
materialistic lives. One should progress spiritually after each death, instead
of getting deeper and deeper into mundane pleasures. It is rather sad that
quite a few of us are of the opinion that spirituality is for those who retired
from employment or aged people. The intellect, which has not been trained to
remember God until one attains sixty years, will never resort to spirituality after
that. Even if it does, for argument sake, what is guarantee that the cruel
hands of death will not embrace one before that? So, one should understand the
fallacy of this argument and train the mind from the childhood itself to start
practicing recitation of the Lord's name with every breath that one inhales and
exhales, otherwise it is just impossible to remember God's name at the time of
death. It is, therefore, imperative that one should keep repeating the Divine
Names of Lord at every possible moment. Bhaja does not mean monotonous and routine ritual with mechanical chanting of
some selected Namas or Mantras. It is rather much deeper than that. The true
Bhajan of Lord is to offer True Seva or Service to Lord with Love and devotion
and in that sense, every human being is a Lord. Bhagavan is Bhava Graahi. He is
not enamored or attracted by the pomp and show of the devotee. He looks deep
into the heart of the devotee to see how much sincere one is while worshiping
Him or serving the needy, treating them as the God Himself (i.e., Manava sevahi
Madhava seva).
There are nine types of Service to be offered at the feet of Lord. A devotee
can adopt any one, according to one's choice and temperament. They are (1)
Sravanam (listening to the stories or glory of Lord), (2) Keertanam (Singing
the glory of the Lord), (3) Smaranam (Constantly thinking about the nature and
beauty, divine qualities and characteristics of the Lord, (4) Paadasevaram
(Adorning the sacred feet of Lord in a spirit of self-obliteration), (5)
Archanam (Worshiping the Lord with rituals, mantras and with self-less love),
(6) Vandanam (Salute or to pay obeisance to the Lord), (7) Dassyam (Serving the
Lord), (8) Sakhyam (Invoking an affectionate friendship with Lord, and (9)
Aatmanivedanam (To offer oneself with complete dedication or total surrender to
the Lord as a humble gift at His altar). Every devotee has the liberty to
choose a path that is convenient and appealing to one to realize the God.
In all the above modes of worship, the spirit of Bhaja is visible. With this
bhava, the devotee has to worship the Govinda, who is the knower of each atom
of this universe. He is the very essence of all animate and inanimate beings in
this universe. So, Govinda is the Atman, Govinda is the Brahman, Govinda is the
Highest Reality and the very Essence of this Universe. Each devotee should seek
one's identity with that Spirit, Force, Reality, Truth and Supreme Braman or
God, instead of wasting one's time in materialistic pursuits of secular
knowledge for worldly possessions, name and fame.
Moodha Jaheehi Dhanaagamatrishnaam
Kuru Sadbuddhim Manasi Vitrishnaam
Yallabhase Nijakarmopaattam
Vittam Tena Vinodaya Chittam
... Bhaja Govindam ..
Meaning:
Moodha - O fool, Jaheehi - give up, Dhanaagamatrishnaam - the thirst to possess
wealth, Kuru - create, Sadbuddhim - thoughts of Reality, Manasi - in (your)
mind, Vitrishnaam - devoid of passion, Yat - with whatever, Labhate - you get
as a reward of your past actions (Yallabhase), Nijakarma - by your actions,
Upaattam - obtained (Nijakarmopaattam), Vittam - the wealth, Tena - with that,
Vinodaya - entertain, Chittam - your mind.
मूढ= Oh fool!;जहीहि=
jahi+iha, leave/give up+here(in this world);धन=
wealth;अगम= coming/arrival;
तृष्णां=
thirst/desire;कुरु= Do;act;सद्बुद्धिं= sat.h+buddhiM, good+awareness(loosely speaking:mind);
मनसि=
in the mind;वितृष्णां= desirelessness;
यल्लभसे=
yat.h+labhase, whatever+(you)obtain;
निजकर्म=
nija+karma, one's+duty(normal work);
उपात्त=
obtained;वित्तं= wealth;तेन= by that; with that;
विनोदय=
divert/recreate(be happy);चित्तं= mind;
Substance:
O Fool, give up your (insatiable) thirst or desire to possess or amass wealth
and earthly objects, devote and develop your mind to thoughts of serenity,
contentment and Reality, be happy and satisfied with whatever you get as a
reward of your past actions and entertain your mind with such noble thoughts.
Commentary:
After attacking the desire of acquiring mere scholarship in the first sloka,
Sri Adi Sankaracharya attacks the desire of amassing wealth in this sloka. The
extrovert human being goes away not only from Reality but also from himself. He
searches for happiness outside himself in possessing or amassing earthly
objects, wealth, name, status, fame, etc.While struggling for these mundane
pleasures, he loses equipoise due to greed, lust, power, and many such evils.
He completely immerses in samsaara, invites sorrow, and enjoys temporary
happiness. He forgets his originality, which is endless peace and selfless
love. Every such extrovert is a fool as one is suffering from one's own
ignorance, because all the satisfaction that one gets from wealth and worldly objects
is temporary. Acquiring wealth is not wrong, but the insatiable desire to keep
on acquiring wealth is a sin and one has to give it up sooner than later. There
is no need to condemn those objects, which give physical happiness, but one's
relationship with them is always limited and transitory. While meditating on
Reality, it is easy for one to use one's discriminatory intelligence and enjoy
the worldly objects with a passionless mind. The whole problem is with the
mind. If mind is withdrawn from the sensory objects and the objects of
entertainment, it stops from dissipating itself on mundane pleasures. It will
become empty and its infinite power starts working. So, it is very important to
cleanse the mind off its lust for objects, greed for possessions, covetousness
for wealth, hungry for power, and worry for status in the society and apply the
same mind to contemplate on Reality, the Eternal Brahman. One has to live in
this world in contentment and satisfaction with whatever one gets as a result
of one's past deeds. Desires multiply as long as we keep on satisfying them.
With increasing hunger to satisfy desires, one gets deeper and deeper into that
quicksand, loses peace of mind, and ultimately ends up in frustration. Wealth
can purchase only sense-gratification that too for a limited period but if one
wants permanent peace of mind, the only recourse is to contemplate on God. So,
all methods we apply to acquire wealth will only lead us to disarray,
disintegration, and results finally in degradation, as attachment brings
endless worries. True enjoyment stems from true renunciation. The fundamental
truth is that one will never get God through greed for wealth.
Naaree Sthanabhara Naabheedesam
Drishtvaa Maa Gaa Mohaavesam
Etan Maamsavasaadi Vikaaram
Manasi Vichintaya Vaaram Vaaram
... Bhaja Govindam, Bhaja Govindam.
Meaning:
Naaree - the maidens, Sthanabhara - with the weight of their bosom,
Naabheedesam - their naval, Drishtvaa - having seen, Maa - do not, (Aa) Gaa -
fall a prey, Mohaavesam - maddening delusion, Etat - this is, Maamsam - of
flesh, Vasaa - of fat, Aadi - etc., (Etan Maamsavasaadi), Vikaaram - a
modifiction, Manasi - in your mind, Vichintaya - think well, Vaaram Vaaram -
again and again.
नारी= woman;स्तनभर=
breasts that are(full-with milk);
नाभीदेशं=
nAbhI+deshaM, navel+region/country;दृष्ट्वा= having seen;मागा=
mA+gaa, Don't+go;
मोहावेशं=
infatuated state(moha+AveshaM-seizure);
एतन्=
this;मांसावसादि= mAmsau+Adi, flesh+etc;
विकारं=
appearance (generally, grotesque/ugly);
मनसि=
in the mind;विचिन्तय= think well;वारं= again;
Substance:
Do not fall prey to maddening delusion and get enticed at the sight of the
physical glamour of women having full bosom of young maidens and their naval,
as these are nothing but a modification of flesh and fat. Do not fail to
remember this truth and think repeatedly in your mind.
Commentary:
In this Sloka, Sri Adi Sankaracharya strikes at the evil of lust, which is the
most intractable of all. Sri Sankaracharya exhorts both men and women to resist
the temptation of getting into the passions for the opposite gender. Our elders
always warned us to keep away from two important things if we wish to grow
steadily in the path of spirituality. They are Kaantha or Kaminee and
Kaanchana, i.e., women and wealth. These are forbidden things, as they are the
most attractive things of lust in the world.Having carried away by the external
appearance of beauty of the body, some people argue that beauty is to enjoy, at
least by looking at them, whether it is a beautiful woman or a handsome man.
This argument does not have any weight because it is self-deception.Looking at
things will not produce satisfaction, it only breeds more desire. Attraction
towards opposite *** is natural, but the ultimate destination of this attraction
is sorrow, as this attraction and the enjoyment one gets out of it is temporary
and transitory.
The allurement towards woman's physical beauty or the physical fitness or
bodybuilding of man will fade away with the passage of time. They become old
and they will not be any more attractive. This biologically natural urge for
opposite *** is to be controlled, disciplined, purified, sublimated and, slowly
eliminated. Unlike animals, intelligent human beings should not act according
to instincts and impulses, but by rational analysis, curb and control the flow
of passions and divert them for nobler and divine activities.
Of course, it is difficult to practice initially, as it is against the very
nature of body-desires. Precisely for this reason, one has to over-grow from
the sense-objects and body-related desires. Realizing this truth, if one
proceeds in one's Sadhana, divine unfoldment within takes place. Sri
Sankarcharya pleads by prescribing an efficient antidote for this evil. He
suggests that if one analyses and perceives mentally the reality, the body is
composed of only abhorrent flesh and fat, packed in a bag of skin, having nine
holes. If one keeps on analyzing on these lines, the spiritual mind shall
retreat from the disgusting ugliness of this body immediately. This is the only
easy and best way to educate our mind so that we will not run after the
perishable and filth-filled body, but dedicate ourselves for the nobler cause
to attain the Lotus Feet of Lord.
We might have passed through several lives and lived through two passions of
thirst for wealth and instinctive hunger for flesh of women or men. Now, we
have attained this manava janma due to some punya karmas in our earlier births.
It is time now to achieve required balance of mind and to maintain it all
through our lives. We need to practice again and again (vaaram vaaram) to
acquire this art and ultimately firmly establish in it, because Mother Maya is
always ready to strike at us with Her attractions of world of objects spread
around us. We should opt for Shreyas rather than Preyas, by effectively using
our discriminatory power.
Nalineedalagata Jalamatitaralam
Tadvajjeevitamatisaya Chapalam
Viddhi Vyaadhyabhimaanagrastam
Lokam Sokahatam Cha Samastam
Bhaja Govindam, Bhaja Govindam Meaning:
Nalineedalagata jalam - the water (drop) playing on a lotus petal, Ati -
extremely, Taralam - uncertain (existence), Tadvat - so, Jeevitam - life,
Atisaya - ever (greatly), Chapalam - unstable, Viddhi - understand, Vyaadhi
Abhimana Grastam - consumed by disease and conceit (Vyaadhyabhimaanagrastam),
Lokam - the world, Soka - with pangs, Hatam - is (riddled) beset, Cha - and,
Samastam - whole.
नलिनीदलगत= nalinI+dala+gata, lotus+petal+reached/gone;
जल=
water(drop);अतितरलं= ati+tarala, very+unstable;
तद्वत्=
like that;जीवित= life;अतिशय= wonderful;
चपलं=
fickle-minded;विद्धि= know for sure;व्याधि= disease;
अभिमान=
self-importance;ग्रस्तं= having been caught/seized;लोकं= world;people;शोकहतं=
attacked(hata) by grief(shoka);च= and;समस्तं= entire;
Substance:
The water drop on the lotus-leaf is very unsteady and has extremely uncertain
existence, so also is life. Understand that the world is equally unstable and
it will be swallowed by disease and conceit. Life is ultimately nothing but
worry, misery and grief.
Commentary:
After giving a stern warning in the first three Slokas against the arrogance of
knowledge, the lure of wealth and the lust for ***, Sri Sankaracharya speaks of
the nature of life in this sloka.
It is a natural phenomenon in the world with all the intelligent creatures that
they wish to possess more and more to enjoy, thinking that one gets relieved
form the sense of insecurity by having wealth. Even the richest man in the
world is not really happy with his earnings, as his wants are more. The
imaginary mansions one builds around oneself with money or wealth will not
stand to protect one when the death knocks at the door. The more the number of
possessions, the more one has to feel insecure and fear, as one day one may
lose them, if not at the time of death, but at least when one is not careful
and cautious in one's dealings.
Yaavadvittopaarjana saktah
Taavannijaparivaaro Raktah
Paschaajeevati Jarjjaradehe
Vaartaam Kopi Na Prichchati Gehe
Bhaja Govindam, Bhaja Govindam
Meaning:
Yaavath - as long as, Vith - of wealth, Upaarjana - to earn, Saktah - (is bent
upon) has the ability, Taavath - so long, Nija Parivaarah - your dependents,
Raktah - attached (to you), Paschaat - afterwards (later on), Jeevati - lives
(comes to live), Jarjjar - infirm, Dehe - body, Vaartaam - word, Kopi - anyone,
Na - not, Prichchati - cares to speak (asks), Gehe - at home.
यावत्= so long as;वित्त=
wealth;उपार्जन= earning/acquiring;सक्तः= capable of;
तावन्निज=
tAvat.h+nija, till then+one's;
परिवारः=
family;रक्तः= attached;
पश्चात्=
later;जीवति= while living(without earning);
जर्जर=
old/digested (by disease etc);
देहे=
in the body;वार्तां= word (here enquiry/inquiry);
कोऽपि=
kaH+api, whosoever; even one;न= not;
पृच्छति=
inquires/asks/minds;गेहे= in the house;
Substance:
As long as one is fit and able to earn and support one's family, all the kith
and kin and dependents attached are affectionate to him, no sooner one becomes
old and infirm and one's earnings cease, no one cares to enquire of his
well-being even in one's own home.
Commentary:
Man is essentially selfish and without expecting something in return, he will
not do anything. Even the intimate relationships between persons in a family
are mostly deferential towards the earnings and savings of a person. Therefore,
most of the relationships either in the family or in the society are dependent
on one's ability to earn materialistic pleasures. Only that person, who is rich
and wealthy, earns reverence, respect, and power and is adored by others, as
most of the people are under the wrong notion or delusion that only money can
purchase anything and everything. It may be true in a materialistic sense, but
it is rather an obstruction in one's spiritual progress if one does not realize
the truth that the riches are transitory and may leave one at any time. If
money can purchase happiness, then it is but natural that the absence of it can
procure only sorrow. Wealth does not mean only money, but it also means, power,
social status, physical strength, secular knowledge and many such materialistic
qualities. Human life being what it is, faculties and capacities must
necessarily wane away, since age must sap all physical and intellectual
efficiencies.
Sri Adi Sankaracharya says, keeping this fundamental truth in mind, that one
can be popular and beloved of the people around him only so long as one is
capable of earning wealth. When one's capacity wanes away with the age and the
body becomes infirm and decays, all those around, who once was their social
strength, leave and a time comes even the family members desist from speaking
with that person. So, one should not misunderstand and live in illusion that
popularity, consideration, affection and even reference of other human beings
is permanent or the very goal of life. One has to earn inner-peace and
tranquility by surrendering oneself to the Ultimate Truth.
This sloka is a warning against vanities of life and by contemplation, curbing
the mind away from the false values and deceptive sense of security, one has to
struggle to dedicate oneself in devotion in the service of the Permanent Source
of Knowledge. It is possible only through constant practice when one is young
and one's faculties and mental efficiencies are at the prime, so that by the
time one becomes old, one is in a position to visualize the Truth of Life and
succeed in attaining it as one is nearing the concluding part of one's journey.
The real achievement is to be gained in one's own personal inner contemplation
by clinging to the sacred feet of Govinda, so that even long before the world
comes to reject, one can reject the world of activities and retire into a
higher world, where only the Supreme Truth or Govinda exists.
Yavatpavano Nivasati Dehe
Taavatprichchati Kusalam Gehe
Gatavati Vaayau Dehaapaaye
Bhaaryaa Bibhyati Tasminkaaye
... Bhaja Govindam, Bhaja Govindam.
Meaning:
Yaavat - as long as, Pavanah - the breath (life), Nivasathi - dwells, Dehe - in
(your) body, Taavath - so long, Prichchati - enquires, Kusalam - of (your)
welfare, Gehe - at home, Gatavati Vaayau - when the breath (life) leaves, Dehe
Apaaye - (when) the body decays, Bharyaa - (even) your wife, Bibhyati - fears,
Tasmin - that very (in that very), Kaaye - body.
यावत्= so long as;पवनः=
air/breath;निवसति= lives/dwells;देहे= in thge body;तावत्=
till then;
पृच्छति=
asks/inquires;कुशलं= welfare;गेहे= in the house;
गतवति=
while gone;वायौ= air(life-breath);
देहापाये=
when life departs the body;
भार्या=
wife;बिभ्यति= is afraid;fears;
तस्मिन्काये=
tasmin.h+kaye, in that body;
Substance:
As long as there is life in one's body, people enquire kindly about one's
welfare and show concern, but when the soul departs from the body, even one's
own wife runs away in fear of the same body (corpse).
Commentary:
One has to develop a sense of detachment from the blind attachment to the
world, from the objects of materialistic enjoyments through constant
contemplation. The brittle vanities of life will never give permanent enjoyment
to any one. One should not spend one's entire life in sheer body-worship and
enjoyment, as it will never remain permanent and today's young bodies will
become old and decay as the days pass. There is no doubt that it is necessary
and important that one has to sweat and toil, fight and procure, feed and
breed, clothe and shelter the body but to spend the whole lifetime in these
alone is a criminal waste of human abilities, as the nature of the body is to
grow old, totter, become infirm and in the end die away. The animal body has
some value at least when it is dead, but human body, once dead, has no value
whatsoever. To maintain such a body, one indulges in all kinds of inhuman
activities and amasses wealth, but when once the life has ebbed away from the
body, even the life partner dreads and fears the darling body of her beloved
husband.
No doubt, that body is the carrier of the soul and one should look after it as
a temple, but not with attachment and vanities. One should keep it clean, feed
it, clothe it, etc., as one does for one's vehicles that one uses in one's
day-to-day materialistic life, but with perfect understanding and contemplation
that it is only an instrument and through it one has to earn the Sacred Feet of
Lord.
Baalastaavat Kreedaa saktah
Tarunastaavat Taruneesaktah
Vriddhastaavat Chintaasakatah
Parame Brahmani Kopi Na Saktah
Bhaja Govindam, Bhaja Govindam...
Meaning:
Baalah Taavat - so long as one is in his childhood, Kreedaa - (towards play) to
play, Aasaktah - (one is) attached, Tarunah Taavat - a youth (so long as one is
in youth), Tarunee - towards young women (towards passion), Saktah - (one is)
attached, Vriddhah Taavat - so long as one is old (an old man), Chintaa -
towards anxiety, Aasaktah - (one is) attached, Parame - to the Supreme,
Brahmani - Brahman, Kah Api - any one (alas), Kopi na - no one is (seen),
Saktah - attached.
बालः= young boy;तावत्=
till then (till he is young);
क्रीडा=
play;सक्तः= attached/engrossed/absorbed;
तरुणः=
young man;तावत्= till then;तरुणी= young woman;
सक्तः=
attached/engrossed;वृद्धः= old man;तावत्= till then;
चिन्ता=
worry;सक्तः= attached/engrossed/absorbed;
परे=
in the lofty;high;supreme;ब्रह्मणि= Brahman.h ;God;
सक्तः=
attached/absorbedengrossed;
Substance:
The childhood is lost in sport and play. Youth flies off in pursuits of
passion. Old age passes away on thinking over many past things and in worry
about the security and future of one's wife and children (pang). And there is
hardly any time left for contemplation on God, as at no stage one is lost in
the thoughts of Parabrahman.
Commentary:
At successive stages of life, one is engrossed in inconsequential anxieties of
life. Never does one turn to the quest for true wisdom. Life is wasted in the
quest of what is transient and deluding. Though aware of the delusion, at no
period of one's life, does one seek to know the Real?
Life is short and the journey is too long. It is not difficult to traverse and
reach the goal, but unfortunately, man is tied down to the passions and pangs
of play, *** and anxieties. Deluded by these passions, one clings on to the
baser things, thinking that they are gold and permanent. One forgets one's
right path due to one's attachment to worldly objectives and materialistic
enjoyments. Searching for happiness in mundane things, one lacerates oneself;
one bleeds and soon feels fatigued and becomes a frequent traveler in the same
path. In the childhood, one's attachment was to games and toys. In the youth,
one's energies are dissipated in one's beloved. As age progresses and when one
becomes old, one submerges oneself in anxieties and fears. All through the
life, one does not get time to remember God and attach oneself to the Supreme
Lord.
How to get over this delusion? The only answer to get away from this extreme
sense of attachment to the world is through intelligent discrimination and
detachment. One has to identify the purpose and mission of life. One has to use
one's freedom to rationally judge even one's own inclinations, temperaments and
tendencies, and reject them when they are found to be foolish and dangerous.
This trait in man is special and one should use it to elevate oneself to the
highest perfection.
Kaa Te Kaantaa Kaste Putrah
Samsaaroyamateeva Vichitrah
Kasya Tvam Kah Kuta Aayaatah
Tattvam Chintaya Tadiha Bhraatah
... Bhaja Govindam, Bhaja Govindam
Meaning:
Kaa - who is, Te - your, Kaantaa - wife, Kah - who is, Te - your, Putrah - son,
Samsaarah Ayah - this Samsaara, Ateeva - supremely, Vichitrah - (indeed)
wonderful, Kasya - of whom, Tvam - are you, Kah (Tvam) - who are you, Kutah -
from where, Aayaatah - have come, Tattvam - of that Truth, Chintaya - think,
Tad Iha - that here alone, Bhraatah - O Brother.
काते= kA+te, who+your;कान्ता= wife;कस्ते=
kaH+te, who+your;पुत्रः=
son;संसारः= world/family;अयं= this;
अतीव=
great/big/very much;
विचित्रः=
wonderful/mysterious;कस्य= whose;त्वं= you;
कः=
who;कुतः= from where;आयातः= have come;
तत्त्वं=
truth/nature;चिन्तय= think well/consider;
तदिह=
tat.h+iha, that+here;भ्रातः= brother;
Substance:
Who is your wife? Who is your son? Very strange is this family bond or
samsaara. Of whom are you? From where have you come? O Brother, ponder over
that Truth here.
Commentary:
If one starts reflecting on the course of worldly life, which is a mysterious
enigma, one is faced with questions like, whence did one come, where was one
previously, who is one's wife, one's son and other relations and what is the
existence of oneself and the relation or the bond between one and another, etc.
Starting with these simple questions, one will be puzzled by many more such
questions and the reasons for one's anxiety and attachment. As one keeps on
contemplating and meditating on such questions, the delusion will vanish and
one will be at peace. One will understand that the body is perishable and the
soul is imperishable and one should not become victim of erroneous attachments
and the transient nature of these relations. These bonds may teach us or
influence us to be tolerant, understand the limits of one's freedom, necessity
of sharing, relieve from the selfishness and save us from many such negative
aspects, but if one looks at the other side, it may lead us to get entangled in
worldly attachments and become the root cause for our anxieties and worries. So
as to get over these pitfalls, one has to learn to live life with detachment at
home itself. The only possible antidote for the follies of delusion is complete
surrender to Lord and through intelligent enquiry choose "shreyas"
instead of "preyas". Naturally, the first questions is who am I? then
who is my wife? Who is my son? etc. On simple analysis, one understands that
one's wife is another's daughter, sister, or some such relation. Having born
independently, in the journey from birth to death, one acquires many such
relations and bonds and when the death descends, all these relations vanish in
thin air. Ultimately, one realizes the truth that one belongs only to the
Divine Father or Mother and nobody else. All relations other than the relation
with the Main Source of Universe is false, causes unhappiness, anxiety and
worry.
Satsangatve Nissangatvam
Nissangatve Nirmohatvam
Nirmohatve Nischalatattvam
Nischalatattve Jeevanmuktih
... Bhaja Govindam, Bhaja Govindam
Meaning:
Sat sangatve - through the company of the good, Nissangatvam - (there arises)
non-attachment, Nissangatve - through non-attachment, Nirmohatvam - (there
arises) freedom from delusion, Nirmohatve - through the freedom from delusion,
Nischala - Immutable, Tattvam - Reality, Nischalatattve - through the Immutable
Reality, Jeevanmuktih - (comes) the state of 'liberated-in-life'.
सत्सङ्गत्वे= in good company;
निस्सङ्गत्वं=
aloneness/non-attachment/detachment;
निर्मोहत्वं=
non-infatuated state/clearheadedness;
निश्चलतत्त्वं=
tranquillity/imperturbability;
जीवन्मुक्तिः=
salvation+freedom from bondage of birth;
वयसिगते=
vayasi+gate, when age has advanced/gone;
Substance:
The company of the good weans one away from false attachments; from
non-attachment comes freedom from delusion, when the delusion ends, the mind
becomes unwavering and steady and from an unwavering and steady mind comes
Jeevat Mukti (liberation even in this life).
Commentary:
It is very clear from what has been said so far that to live in attachment is,
certainly, an ill rewarding program of existence. To waste one's life in lust
and in passion of one's flesh is definitely dissipating oneself in all
faculties. One has to withdraw from all such activities and spend the energy so
conserved in seeking and serving God. The best, easiest and the only way for
such a conduct is to associate oneself with good and enlightened men, which
provides occasion for one to practice withdrawal from desire and attachment. As
desires and attachments become less and less, the delusion diminishes and
calmness and equanimity descends upon oneself. As we have understood from the
earlier commentary, desire and delusion wrap the mind and cloud the perception,
obstructing the power to discriminate between the good and the bad, between the
lofty and the low and between shreyas and preyas.
Desire and attachment are the cause of delusion and delusion leads to
confusion. As the mind ceases to agitate, internal purity ensues. At this
stage, one reaches the state of equilibrium and enjoys divine peace. It is a
step-by-step struggle like the elements of good slowly occupies the place
vacated by the elements of bad and evil thoughts, as one occupies oneself in
Satsangat. So, one must always cherish the company of the devotees of God to
attain salvation at the end. At the same time, one should not indulge in
criticism of others, who do not believe in God or who are not devotees, as
despise them would be arrogance. One day they also change the path and they
must also receive the grace of God. The hearts of those devotees should melt
for the welfare of those who do not believe in God. We must grieve for those who
are not blessed with devotion. If a person, who is not genuinely distressed at
the sufferings and pain of others, is not a godly person at all. Of course, it
is very difficult for a beginner, to understand, appreciate and put into
practice such noble intentions. Sri Adi Sankaracharya, having understood this
practical difficulty of the beginners in devotion, has given a
ladder-of-progress; by carefully climbing which, a seeker can comfortably reach
the pinnacle of perfection.
In spite of all this discussion, the fact remains that we are living in the
midst of tremendous temptations of life, whether it is amassing wealth or
running after women or artificial life or pretentious postures, etc. The
objects of fascination are so numerous and their enchantments are so powerful
that it is too difficult to resist and fight against. It is, therefore, advised
by Sri Adi Sankaracharya to keep company of good people or look always for
Satsangat. Only with good thoughts from within one cannot keep on fighting
against the predating bad habits of this life and prarabdha of earlier lives.
One has to fight against the hordes of temptations every day, at the same time,
and for that one has to look for association with the good people. Such a
company will infuse sufficient power so as to erect a strong fortress around
oneself against the magic of the world outside.
As one progresses in this path, one discovers in oneself the rays of light of
detachment, i.e., Nissangatvam. When all the false values are removed from
their roots with one pointed sadhana, the mind mellows down its tricks of
enticing with the worldly objects and slowly starts listening to the inner
voice. The mind starts seeing the things in their right perspective. When such
an understanding firmly establishes in oneself, the individual inches towards
God or Realization. This is how a sadhaka reaches his origin or his roots by
following the prescribed step-by-step progress in sadhana, i.e., Satsangatvam,
Nissangatvam, Nirmohatvam, Nischalatattvam and Jeevanmukti
Vayasi Gate Kah Kaamavikaarah
Sushke Neere Kah Kaasaarah
Ksheene Vitte Kah Parivaaro
Gyaate Tattve Kah Samsaarah
... Bhaja Govindam, Bhaja Govindam
Meaning:
Vayasi gate - when the age (youthfulness) has passed, Kah - where is,
Kaamavikaarah - lust and its play, Sushke Neere - when water is evaporated
(dried up), Kah - where is, Kaasaarah - the lake, Ksheene vitte - when the
wealth is reduced, Kah - where is, Parivaarah - the retinue, Gyaate tattve -
when the Truth is realised, Kah - where is, Samsaarah - the Samsaara.
कः= who/what use( in the sense of kva?(where));
कामविकारः=
sensual/sexual attraction;
शुष्के=
in the drying up of;नीरे= water;
क=
what( use) is the;कासारः= lake;
क्षीणे=
spent-up/weakened state of;वित्ते= wealth;
कः=
what( use) for;परिवारः= family(is there?);
ज्ञाते=
in the realised state;तत्त्वे= truth;
कः=
what (use) is;संसारः= world/family bond;
Substance:
When youth is gone, where is the lust and its play? When water is evaporated,
where is the lake? When the wealth is reduced, where are the relatives? When
Truth is realized, where is the (snare of) Samsaara.
Commentary:
Without any doubt, the only unfailing remedy for the sorrows of life in this
Samsaara is knowledge of the self. Any kind of sorrow of life will cease on its
own accord upon the dawn of the knowledge of the self. One is afflicted by
sorrows so long as there is delusion in the mind. The only true path available
for a sadhaka to remove delusion is wisdom. Good conduct, character and
devotion are necessary to secure wisdom. By mere bookish knowledge one does not
get wisdom. (The writer of this commentary is the best and readily available
example of this fact.) There is a lot of difference between bookish learning
and knowledge of the self. By drawing three beautiful analogies, Sri Adi
Sankaracharya brings home the point to explain how it is possible.
The lust and its play will bind one in maddening passion so long as one is in
youthfulness with hard muscles, tight skin, stormy blood and one is young and
hearty. When the old age knocks the door, all acts of lust will just vanish on
their own accord.
As long as one is in the grip of desires, whether one is young or old, one
strives to fulfill them. But, when once these desires are dried up, one is
freed from all problems. When the water dries up, the lake loses not only its
form and existence but also its meaning and utility. So is with our emotions
and desires. Once the dawn of life sets in, the passion and lust lose their
grip on our body; thereby one is liberated from the pangs of all worldly
problems.
When wealth is reduced and one becomes poor, all the relations disappear into
nowhere. One will enjoy name and fame as long as one is rich. Once one loses
one's wealth, even one's own family members may not turn back to help.
After giving the above three analogies, Sri Adi Sankaracharys asks the sadhaka
that when the Truth is realized, where is the Samsara? Even the most persistent
sorrows will be cured by the true knowledge of the self, as with the dawn of
wisdom, man's native powers will assert themselves. One cannot seek true
fulfillment in life by striving to acquire and possess the outer world. The
misconceptions must end and one should know the Reality, as only Truth will
eliminate the false ego and its meaningless achievements.
Maa Kuru Dhanajanayauvanagarvam
Harati Nimeshaatkaalah Sarvam
Maayaamayamidamakhilam Hitvaa
Brahmapadam Tvam Pravisa Viditvaa
Bhaja Govindam, Bhaja Govindam...
Meaning:
Knowing, Brahmapadam - the state of Brahman, Tvam - you, Pravisa - enter into,
Viditvaa - after realizing Maa - do not, Kuru - take, Dhana - in possession,
Jana - in the people, Yauvan - in youth, Garvam - pride, Harati - loots away
(takes away), Nimeshaat - in a moment, Kaalah - the Time, Sarvam - all these,
Maayaamayam - full of illusory nature, Idam - this, Akhilam - all, Hitvaa -
after.
मा= do not;कुरु=
do/act;धन= wealth;जन=
people;
यौवन=
youth;गर्वं= arrogance/haughtiness;
हरति=
takes away/steals away;
निमेषात्=
in the twinkling of the eye;
कालः=
Master Time;सर्वं= all;माया= delusion;
मयं=
full of/completely filled;
इदं=
this;अखिलं= whole/entire;
हित्वा=
having given up/abandoned;
ब्रह्मपदं=
the state/position of Brahma/god-realised state;त्वं= you;प्रविश=
enter;विदित्वा= having known/realised;
Substance:
The pleasures of worldly life, such as wealth, friends and youth, are deceptive
appearances. Do not boast of them. Understand that each one of these is
destroyed within a minute by time. Be detached and dispassionate from the
illusion of the world of Maya, cultivate renunciation, and realize the state of
Brahman.
Commentary:
One is entangled in Samsaara due to the attachment to the tools of Maya, such
as wealth, friends, youth, etc. These are all false vanities and hollow
conceits, which will vanish in no time, if fortune begins to frown on one. One
should not, therefore, be proud of one's wealth, youth, health, etc. All the
arrogance born out of these false attachments will change in a moment into
shame, because of their instability. One invites problems when one maintains
relationship with the world of objects, feelings and thoughts through one's
body, mind and intellect.
Sense enjoyment will lead to miseries. The desire to possess and enjoy will one
day end in dissipation, as these sense objects will wither away with the time.
Wealth is neither constant nor stable. Most of the human beings are slaves to
this aspect of Maya, as the materialistic world is completely dependent on
this. Like wise, the other faces of Maya are youth and friends. As we learnt
from the earlier slokas, the relationship with kith and kin is proportionate to
the wealth one possesses. Once it is vanished, all the relationships will
vanish in no time. The youth of today will be an elderly person of tomorrow.
One cannot escape from the Kala-chakra, i.e., jaws of the wheel of time. With
the passage of time, the body decays and perishes.
Sri Adi Sankaracharya, therefore, warns that one should not dissipate one's
energies in these false vanities. Instead, realizing the illusory nature of
this world of objects, one should concentrate and realize the state and true
nature of Brahman. Only that will give relief from the vicious cycle of
birth-death-birth.
Dinayaminyau Saayam Praatah
Sisiravasantau Punaraayaatah
Kaalah Kreedati Gachchhatyaayuh
Tadapi Na Munchatyaasaavaayuh
Bhaja Govindam, Bhaja Govindam....
Meaning:
Dinayaminyau - day and night, Saayam - dusk, Praatah - dawn, Sisira vasantau -
winter and spring, Punah - again, Aayaatah - come (and depart), Kaalah - time,
Kreedati - sports, Gachchhati - ebbs away (goes away), Aayuh - life (breath),
Tat api - and yet, Na - not, Munchati - leaves, Aasaa vaayuh - the gust of
desire.
दिनयामिन्यौ= dina+yAminI, day + night;सायं= evening;
प्रातः=
morning;शिशिर= frosty season;वसन्तौ= (and) Spring season;पुनः= again;आयातः=
have arrived;कालः= Master Time;क्रीडति= plays;गच्छति= goes (away);आयुः= life/age;
तदपि=
tat.h+api, then even;न= not;मुञ्चति= releases;
आशा=
desire;वायुः= air (the wind of desire does not let off its hold)
Substance:
Day and night, dawn and dusk, winter and spring come and depart again and
again. Time thus frolics, plays, and life ebbs away. Yet, one does not give up
the storm of desires.
Commentary:
Both pleasure and pain must be borne with equanimity. A person leading a
dharmic life must also submit to sorrows as willingly as one accepts pleasures.
Following the words of Sri Adi Sankaracharya sincerely, one shall acquire the
courage to bear the sorrows of life unperturbed. In the silent march of the
wheel of time, days and nights and with it the age slips unnoticed and
unrealized. One may escape any or all other hardships, but death and the
parting of ways are inevitable. Time will never stop for any person and under
any circumstances. Present will become past and the future will become present.
While the past disturbs, the future worries the present. It is true with almost
all human beings that when the luck is not in favor, any amount of maneuvers
will not yield desired results and all plans are defeated and routed. One must
acquire the true knowledge to bear these vicissitudes of time and life with
fortitude. That is what Sri Adi Sankaracharya is teaching and preaching.
Nachiketa's exchange of words with Yamaraja (Lord Death), rejecting all gifts
that He offers to him for learning the same true knowledge, which Sri Adi
Sankaracharya is preaching, will bear the true testimony.
Time cuts off the days of life and the death snatches away the life. The jiva
will ultimately depart with painful bundles of vasanaas acquired in one's
desire-ridden selfish life. The mind makes one to believe that all objects of
glitter with an illusory beauty will give happiness, but time proves it
otherwise. Life steadily ebbs away, but the desires are only grow due to sense
gratifications. Although with the age, human being becomes infirm from
disease-ridden body, desires and sense-enjoyments, worries and anxieties still
haunt one.
It is not too late to realize the truth and follow the path shown by Sri Adi
Sankaracharya to reap the benefits in this birth and in the forthcoming ones.
This bouquet of twelve verses was imparted to a grammarian
by the all-knowing Shankara, adored as the bhagavadpada.
द्वादशमञ्जरिकाभिः= by the bouquet consisting of 12 flowers (12;shlokas above)
अशेष=
without remainder/totally;कथित= was told;
वैयाकरणस्यैषः=
to the grammarian+this;उपदेशः= advice;
भूद्=
was;विद्यनिपुणै= by the ace scholar Shankara (Plural is used for reverance);श्रीमच्छन्करभगवत्+चरणैः= by the Shankaracharya who is known;
as shankarabhagavat +charaNAH or pAdAH (plural for reverence)
Kaa Te Kaantaa Dhanagatachintaa
Vaatula Kim Tava Naasti Niyantaa
Trijagati Sajjanasangatirekaa
Bhawati Bhavaarnavatarane Naukaa
... Bhaja Govindam, Bhaja Govindam
Meaning: (Attributed to Padmapada)
Kaa - where is, Te - your, Kaantaa - wife, Dhanagat - pertaining to wealth,
Chintaa - worry, Vaatula - O distracted one, Kim - is there, Tava - to you, Na
asti - not, Niyantaa - the ordainer of rules (one who ordains or commands),
Trijagati - in the three worlds, Sajjan - of the good, Sangati - association,
(Sajjanasangati - the association with the good), Ekaa - alone, Bhavati -
becomes (can serve as), Bhaava arnava tarane - to cross the sea of change
(birth and death), Naukaa - the boat.
काते= kA+te, who+your;कान्ता= wife;धन=
wealth;
गतचिन्ता=
thinking of;वातुल= ;कि= ;तव= your;
नास्ति=
na+asti, not there;नियन्ता= controller;
त्रिजगति=
in the three worlds;सज्जन= good people;
संगतिरैका=
sa.ngatiH+ekA, company+(only) one (way);
भवति=
becomes;भवार्णव= bhava+arNava, birthdeath+ocean;
तरणे=
in crossing;नौका= boat/ship;
Substance:
O Distracted one! why worry about wife, wealth, etc. Is there no one to guide
you? Know that in the three worlds, only the association with good people alone
can save you as a boat to cross the ocean of life (birth and death).
Commentary:
To worry on anything materialistic means waste of our mental energies. By
allowing the mind besieged by the worries and thoughts of wife and wealth, one
is making it impoverished. If one starts reflecting and thinking rationally
about these attachments and examine carefully the connection between one soul
called wife and another soul called self or husband in this life and also
between oneself and the wealth one wishes to amass, one can easily understand
that all this botheration is for transitory pleasures.
These are all undoubtedly profitless or useless thoughts, as once the prana
escapes from the bundle of bones and flesh and the body gets disintegrated, all
attachments will bind one. The seeker should constantly strive to grow over
sense-gratification and base instincts and uplift one's thoughts by conscious
remembrance of the Lord. The only possible way out of such mean actions is to
associate oneself constantly and continuously with good people, who are endowed
with vision and mission in their lives. Although the mind initially resists any
attempts of associating oneself with learned and self-controlled people, ultimately
it will learn to forget, over a period of time, the old habits of thought. This
alone is the known and effective remedy. As one proceeds on this new path, the
devotee shall discover oneself and the rewards or result of such sadhana
depends on the amount of effort one puts in.
Self-control will lead to mental peace, which ultimately result in inner-joy or
peace of mind. So, sajjana sangati, i.e., association with devout people is an
important prerequisite for one who wishes to tread on this path. This sajjana
sangati will work as a nauka or boat to cross the ocean of limitation. As the
boat keeps floating on the water, the sadhaka, while living in this
materialistic world, will float on it by not getting entangled in the maya.
Jatilo Mundee Lunchhitakesah
Kaashaayaambara bahukritaveshah
Pasyannapi Cha Na Pasyati Moodho
Hyudaranimittam BahukritaveshahM
... Bhaja Govindam, Bhaja Govindan
Meaning: (Attributed to Totakacharya)
Jatilah - one ascetic with matter locks, Mundee - one with shaven head, Lunchhitakesah
- one with hairs pulled out one by one, Kaashaaayaambara bahukritaveshah - one
parading with ochre robes, Pasyan api cha - seeing, Na - never, Pasyati - sees,
Moodhah - a fool, Hi - indeed, Udara nimittam - for belly's sake,
Bahukritaveshah - these different disguises or apparels.
जटिलः= with knotted hair;मुण्डी= shaven head;
लुञ्छितकेश=
hair cut here and there;काषाय= saffron cloth;अम्बर= cloth/sky;बहुकृत= variously done/made-up;
वेषः=
make-ups/garbs/roles;पश्यन्नपि= even after seeing;
चन=
cha(?)+na, and +not;पश्यति= sees;मूढः= the fool;
उदरनिमित्तं=
for the sake of the belly/living;
बहुकृतवेषः=
various make-ups/roles;
Substance:
An ascetic with matted locks, a person with shaven head, one more with hair
pulled or plucked out and another parading with ochre or any other colour
robes, all these are for a livelihood. They all have eyes but yet do not see.
All these are indeed disguises and deceptions for the sake of filling one's
stomach.
Commentary:
Renunciation does not lie in external appearance but in inward thought, feeling
and attitude. One has to renounce everything Manasa, Vacha and Karmana.
Surrender does not mean barter system. It has to be total. As the head and body
bows before the deity, the manas and the vachanam should also portray the same
attitude and this attitude shuld continue to grow deeper and deeper. Swami
Vivekananda beautifully expresses this while describing His Guru, Sri
Ramakrishna Paramahansa. He says that, "In the presence of my Master, I
found out that man could be perfect, even in this body. Those lips never cursed
anyone, never even criticized anyone. Those eyes were beyond the possibility of
seeing evil, that mind had lost the power of thinking evil. He saw nothing but
good. That tremendous purity, that tremendous renunciation is the secret of
spirituality". That is the pinnacle of surrender or complete surrender to
God and with such a one-pointed sadhana, nothing becomes impossible.
When the desires for materialistic pleasures burning in the heart are not
weeded out, these external forms mean nothing. They are only for show business
or a kind of propaganda about oneself. Such a person will be exposed soon. In
the present day world, we often come across people using sanyaasa as a means
for power or influence.
A person resorts to unethical methods if one wants to earn things in an easy
way. History and the present-day world stand as witness that whenever man's
desire exceeded the rightful means of possession, one becomes obsessed with it
and to fulfill it, one never hesitated to become barbarous. These persons are
dangerous to the society. With them, the whole society suffers, which include
the noble souls as well. Great personalities like Bhishma Pitamah,
Dronaacharya, Kripaacharya, etc. are typical example of this fact.
Due to base instincts such as hunger for power and wealth, there are wrong
people in every walk of life and unfortunately, in the present-day society
these elements are more visible than earlier. Their external appearance and
behavior are not what they are actually by themselves. All these disguises are
just for filling one's own belly. Such persons may not be as dangerous in the
society as they are in the path of spirituality. Once in the line of
spirituality, one may be intelligent and knowing quite a few intrinsic facts,
but when one fails to live up to these noble expressions, it is just useless.
It means, one sees but yet one fails to see and implement the noble lessons of
life.
If so, what is the use of all these disguising appearances, if not for the sake
of filling one's own stomach?
Angam Galitam Palitam
Mundam
Dasanaviheenam Jaatam Tundam
Vriddho Yaati Griheetvaa Dandam
Tadapi Na Munchatyaasaapindam
Bhaja Govindam, Bhaja Govindam.......
Meaning: (Attributed to Hastamalaka)
Angam - the body, Galitam - (has been) worn out, Palitam - has turned gray,
Mundam - the hair (the head), Dasanaviheenam - toothless, Jaatam - has become,
Tundam - mouth, Vriddhah - the old man, Yaati - moves (goes) about, Griheetvaa
- having taken (leaning on), Dandam - (his) staff, Tadapi - even then, Na -
never, Munchaty - leaves, Aasaapindam - the bundle of desires.
अङ्गं= limb(s);गलितं=
weakened;पलितं= ripened(grey);
मुण्डं=
head;दशनविहीनं= dashana+vihInaM, teeth+bereft;
जातं=
having become;तुण्डं= jaws/mouth?;वृद्धः= the old man;
याति=
goes;गृहीत्वा= holding the;दण्डं= stick(walking);
तदपि=
then even;न= not;मुञ्चति= lets go/releases/gives up;आशापिण्डं= AshA+pindaM,
desire+lump(piNDaM also means rice-ball given;as oblation for the dead)
Substance:
The body has become worn out. The head has become bald or turned gray. The
mouth has become toothless. The old man moves about with the support of
crutches. Even then, the attachment is so strong that he clings firmly to the
bundle of (fruitless) desires.
Commentary:
Whatever activity one may be engaged in, that should be governed by the spirit
of renunciation in the heart. The mind should always be kept pure; whatever may
be the external form. To give up truly is to abandon the desires that work up
the mind. It is possible by only one method, i.e., by keeping the heart and
mind pure. The only possible way out is that one should become pure in heart
and mind by meditating on the All-pervasive Almighty in whatever form one likes
or closer to one's heart with love and devotion. One should cry for God as
incessantly as a small child cries for her or his mother. As one progresses, by
HIS karuna and kripa, one will get enlightenment and power in some measure to
ward off desires. The state of renunciation cannot be attained and one will not
get enlightenment by mere book learning (like me) without having devotion and
complete surrender to God.
The power of desire to enjoy through sense objects is irresistible. As we
learnt in sloka 7, we spent our energies in games and play when we are
children, in youth, we waste our energies on sense-passions and when we grow
old, we keep thinking about the children and their welfare and the life in the
old age. In spite of dilapidated physical form with tottered age, hair grown
gray, toothless mouth, leaning on a stick for support, we still cling on to
desires. The mind is not controlled, as it never learnt, when the body was
young, the intellect plans for future still, but unfortunately, the body does
not support these. Thus, suffering from the ravages of time, one leads an
agonizing life.
The essence is that when one is young, one should learn and put into practice
the art of renunciation of desires, which is the basic reason for all
sufferings, so that by the time one gets old, it becomes a habit to adjust
oneself to the situation at that time and one retires with peace of mind and
ultimately leaves the body in tranquility and inner joy.
Agre Vahnih Prishthe
Bhaanuh
Raatrau Chubukasamarpitajaanuh
Karatalabhikshastarutalavaasah
Tadai Na Munchatyaasaapaasah
Bhaja Govindam, Bhaja Govindam....
Meaning: (Attributed to Subhoda)
Agre - in front, Vahnih - the fire, Prishthe - at the back, Bhaanuh - the sun,
Raatrau - at night, Chubuka samarpit jaanuh - with (his) knees held to (his)
chin (he sits), Karatala bhikshah - alms in (his own) scopped palm (he
receives), Tarutalavaasah - under the shelter of the tree (he lives), Tadapi -
and yet, Na - never, Munchati - spares (leaves), Aasaapaasah - noose of
desires.
अग्रे= in front of/ahead/beforehand;वह्निः= fire ( for worship);पृष्ठेभानुः= pRishhThe+bhaanuH, behind+sun;
रात्रौ=
in the night;चुबुकसमर्पितजानु= face dedicated to(huddled up between) the knees;करतलभिक्षा=
alms in the palms;तरुतलवासं= living under the trees;
तदपि=
then even;न= not;मुञ्चति= releases/lets go;
आशा=
desire;पाशं= rope/ties;
Substance:
In front the ire, at the back the sun, at night he curls up the body, he
receives alms in his own scooped palm and lives under the shelter of some tree,
and yet he is a puppet at the hands of passions and desires.
Commentary:
The attachments and desires, which bind a man to the things of the world, have
enormous power. These devils hold sway over a person unabated even when one has
become weak in all respects. Subjugation to the natural passions is a common
scene, but victory of the soul by subjugating the same natural passions is
possible only with the aid of Lord. It cannot be achieved otherwise. One may be
old and decrepit, unable to stand the cold, sits by fire to warm oneself, one
cannot stretch one's legs out due to cold and old age, not sure of next meal,
yet desires bind one with their enormous power.
The tyrannies of desire are universal and natural law of nature. In spite of
not having any comfort or even bare minimum necessities of life for all
practical purposes and yet the iron grip of desire will never leave him unless
one is completely surrendered to God. Renouncing the objects of the world is
not real renunciation, but giving up desires to acquire them is the real
sacrifice. One has to make every effort to perfect this impossible art. The
potent bonds of desire should be eliminated from the system of the individual.
Constant and consistent Atma Bodha (self-teaching) is an important sadhana to
master the art of high mental purity, without which, it is just impossible to
eliminate the vasanaas of desire from the mind. Desire is a natural instinct
and sublimation, and not suppression, of this natural instinct is the positive
development and a giant step towards spiritual evolution.
Kurute Gangasaagaragamanam
Vrataparipaalanamathavaa Daanam
Gyaanaviheenah Sarvamatena
Bhajati Na Muktim Janmasatena
Bhaja Govindam, Bhaja Govindam...
Meaning: (Attributed to vaartikakaara)
Kurute - goes to pilgrimage, Ganga saagara gamanam - to where the Ganges meets
the ocean, Vrataparilamanam - observes the vows, Athavaa - or, Daanam -
distributes gifts away, Gyaanaviheenah - devoid of experience of Truth,
Sarvamatena - according to all schools of thought, Muktim - release, Na - not,
Bhajati - gains, Janmasatena - even in hundred lives.
कुरुते= one takes resort to;
गङ्गासागर=
the sea of Ganga (banks of the Ganges);
गमनं=
going;व्रत= austerities;परिपालनं= observance/governance;अथवा= or/else;दानं=
charity;
ज्ञानविहिनः=
(but)bereft of knowledge of the Self;
सर्वमतेन=
according to all schools of thought/unanimously;मुक्तिं= salvation/freedom;
न=
not;भजति= attains;जन्म= birth(s);शतेन= hundred;
Substance:
One may bath in the holy Ganges, at the confluence of Ganga and ocean, or
observe vows and performs many charities, yet devoid of jnana. Unless one has
the glimpse of Truth or God, one will not gain mukti or realize from the
birth-and-death cycle even in hundred lives, according to all schools of
thought.
Commentary:
Unless one has not attained Jnana, one cannot get rid of the great delusion. A
person may go in pilgrimage to holy places, bathe in the holy Ganges or even at
the meeting point of Ganga with the ocean or distribute gifts in charity, but
only after realizing what is Truth or having a glimpse of God, that one is
relieved from the vicious cycle of birth-death-birth.
The knowledge acquired from book-learning does not mean anything (as I am doing
now), but the same knowledge born out of knowing the Truth will emancipate one
from the hold of birth and death. Once it is achieved, the mind will become
free from all attachments. One may be well read, have good command over many
languages, adept in making discourses, yet if the same person is a victim of
delusion and attachment, then it does not mean that one has acquired Jnana.
All the above actions are wonderful exercises for developing healthy habits and
attitudes to life and these may help one on to the path of study and
contemplation, but without knowledge of the Infinite Reality, liberation from
sense objects will not be achieved. Generous and positive actions may give some
gainful results, but not liberation from birth even in hundred years. It is
true from any school of thought that one wishes to refer. Even these positive
actions, one has to perform with faith, dedication, devotion and sincerity.
Pilgrimages, vows, charities, etc., are all exercises to prepare the seeker's
mind for the great path of meditation and through meditation, until the Highest
is actually apprehended, total freedom from the natural human weaknesses can
never be gained, not even in hundred lives.
Suramandiratarumoolanivaasah
Sayyaa Bhootalamajinam Vaasah
Sarvaparigraha Bhogatyaagah
Kasya Sukham Na Karoti Viraagah
Bhaja Govinda, Bhaja Govindam....
Meaning: (Attributed to Nityananda)
Sura mandir taru moola nivaasah - dwelling (sheltering) in temples, under some
trees, Sayyaa - bed (sleeping), Bhootalam - on the naked ground, Ajinam -
(wearing)) sking (deer's) Vaasah - cloth, Sarva parigrahah - of the possession,
Bhogah - of thirst to enjoy, Tyaagah - renouncing, Kasya - whose, Sukham -
happiness, Na - not, Karoti - brings, Viraagah - dispassion.
सुर= gods;मंदिर=
temple;तरु= tree;मूल=
root;निवासः= living;शय्या=
bed;भूतल= on the surface of the earth;
मजिन=
deer skin?;वासः= living;सर्व= all;
परिग्रह=
attachment;भोग= enjoyable things/worldly pleasures;त्याग=
sacrificing/abandonment;
कस्य=
whose;सुखं= happiness;न= not;करोति= does;
विरागः=
Non-attachment/desirelessness
Substance:
No one can disturb the peace of mind and vairaagya, if one is willingly taking
shelter in some temples, under some trees, sleeping on the naked ground,
wearing a deer skin, and thus renouncing all idea of possession and thirst to
enjoy.
Commentary:
Real happiness is an internal state of mind, but not comes from an external
object. There is no other means to gain and enjoy bliss except through perfect
renunciation. There is no one in the world that can be pointed out as the
happiest man, even though one is filthy rich in all respects, because one day
this person has also to leave this world and the body. By renouncing the entire
idea of possession and relinquishing all exercises to acquire materialistic
pleasure, one lives happily, ever self-sufficient, as one has discovered an
inexhaustible well of joy and a rich mind of true satisfaction in one's own
deep within. When renunciation is only external, and when there is still the sense
of attachment within, one cannot discover the true joy of living. Therefore,
renunciation should be external as well as internal in all aspects of life and
at all costs. Then only one can reach the stage of desirelessness, not as a
result of deliberate running away from life, but due to a positive experience
of intense self-sufficiency felt and lived within.
Yogarato Vaa Bhogarato
Vaa
Sangarato Vaa Sangaviheenah
Yasya Brahmani Ramate Chittam
Nandati Nandati Nandatyeva
Bhaja Govindam, Bhaja Govindam...
Meaning: (Attributed to Anandagiri)
Yogaratah - (let) one who revels in Yoga, Vaa - or, Bhogaratah - (let) one who
revels in Bhoga, Vaa - or, Sangaratah - (let) one seek enjoyment in company,
Vaa - or, Sangaviheenah - (let) one who revels in solitude away from the crowd,
Yasya - for whom, Brahmani - in Brahman, Ramate - revels (sports), Chittam -
the mind, Nandati - (he) enjoys, Nandati - (he) enjoys, Nandatyeva - only he
enjoys.
योगरतः= indulging in yoga;वा= or;भोगरतः=
indulging in worldly pleasures;वा=
or;सङ्गरतः= indulging in good company;वा= or;सङ्गवीहिनः=
bereft of company;
यस्य=
whose;ब्रह्मणि= in Brahman(God);रमते= delights;
चित्तं=
mind (here soul);नन्दति= revels;
नन्दत्येव=
nandati+eva, revels alone/revels indeed;
Substance:
One may take delight or revel in Yoga or bhoga, may have attachment or
detachment or in other words, let one seek enjoyment in company or in solitude,
but only he, whose mind revels in the bliss of Brahman, will enjoy and verily
he alone enjoys.
Commentary:
As we learnt from earlier slokas, pleasure is a state of mind. The satisfaction
springing from sense enjoyment has very limited life and it binds one in karma.
But the enjoyment of bliss in the union of God is beyond one's description. It
is difficult to describe, as it is beyond the qualities of any qualifications.
Yes, it is possible that though one is engaged in worldly concerns and not
immersed in meditation, one can still turn one's mind towards God and be fixed
on Him. It is immaterial in what form and by what name a devotee worships God.
Bhakti is mainly Bhava pradhan, rather than outward show. The heart, which
melts at the signing the names of God, will bear fruit, otherwise whatever
length of time that one spends in devotional practices, and it will be futile. There
is absolutely no confusion with regard to the God or Goddess that one wishes to
worship, whether it is Siva or Vishnu. If at all there is one, it is in the
mind of the devotee, but not in that power or energy, which is known as God or
Goddess.
That power or energy is one and the same, but only the name is different, to
facilitate the devotee to concentrate, according to one's choice. That is all.
The one who has realized, whether one is in a crowd or alone or in Yoga or
bhoga or in whatever condition one may be, it does not matter, as one is always
enjoying the bliss of God. But, it is a problem for one, whose mind is still
struggling with desires, passions and attachments. For one, who has realized,
there is no sin, as there is no attachment and it is expected that one will not
and cannot act selfishly. So, such a man alone will enjoy in this world, which
grows beyond sorrows and tribulations, pleasures and pains, disease and death.
Bhagavadgeetaa
Kinchidadheetaa
Gangaajalalavakanikaa Peetaa
Sakridapi Yena Muraarisamarchaa
Kriyate Tasya Yamena Na Charchaa
Bhaja Govindam, Bhaja Govindam..
Meaning: (Attributed to Dhridhabhakta)
Bhagavat Gita - The Bhagavad Geeta, Kinchid - (even) a little, Adheetaa - has
studied, Gangaajalalavakanikaa - a drop of Ganga water, Peetaa - has sipped,
Sakrit api - at least once, Yena - by whom, Muraarisamarchaa - worship of the
Lord Murari (Murasta ari - the enemy of Mura, a Raakshasa), Kriyate - is done,
Tasya - to him, Yamena - with Yama, the Lord of Death, Na - never, Charchaa -
quarrel (discussion).
भगवद्= god's;गीता=
song (here the scripture `bhagavatgItA');किञ्चित्=
a little;अधीता= studied;
गङ्गा=
river Ganga;जललव= water drop;
कणिकापीता=
a little droplet, drunk;
सकृदपि=
once even;येन= by whom;मुरारि= the enemy of `Muraa' (Lord Krishna);समर्चा=
well worshipped;क्रियते= is done;तस्य= his;यमेन= by Yama, the lord of Death;न= not;चर्चा=
discussion;
Substance:
Even a little study and understanding of Srimad Bhagavad Gita, or sipping of
even a drop of the waters of holy Ganges or even a little worship of Murari
will surely save one from confrontation with Yama, the Lord of Death.
Commentary:
While Srimad Bhagavad Gita explains in detail what exactly is the secret
essence and goal of life and what are the methods by which these can be
achieved, the perennial river Ganges symbolizes the "spiritual
knowledge" for the Hindus. Until the ego (or shall we call it Mura, the
Raakshasa) in us is annihilated, there is no hope of realizing the Real Truth
or Knowledge. Man is bound by the body-consciousness and the ego-sense, arising
out of false identification with matter. This can be removed only by devoted
worship and prayer at the alter of the very Destroyer of Ego (Murari). In the
process, one has to withdraw one's mind from all other preoccupations and keep
reminding it of the goal and then nurture of the self is the only method by
which one can reach the destination. The one, who has acquired the real
knowledge, i.e., Sastraas, and has the burning desire to reach the goal should put
in untiring efforts to reach the destiny and such a sadhaka will not have fear
of death.
Meaning: (Attributed to nityanaatha)
Punarapi - Again and Again, Jananam - birth, punarapi - again and again, maranam - death, punarapi - again and again, janani - mother, jatare - in the womb, sayanam - sleep, Iha - in this, samsare - world, bahudustare - with great difficulty, krupayapare- out of boundless compassion, Pahi - protect, Murare - Oh Muraa's Enemy (Krishnaa).
पुनरपि=
punaH+api, again again;जननं=
birth;पुनरपि= again again;मरणं=
death;पुनरपि= again again;
जननी=
mother;जठरे= in the stomach;शयनं= sleep;
इह=
in this world/here;संसारे= family/world;
बहुदुस्तारे=
fordable with great difficulty;
कृपयाऽपारे=
out of boundless compassion;
पाहि=
protect;मुरारे= Oh Muraa's enemy!(KrishhNa);
Substance:
Born again, die again, again to stay in the mother's womb !
It
is indeed hard to cross this boundless ocean of samsaara . Oh
Murari
! Redeem me through Thy mercy.
Commentary: Humans are bound in the cycle of birth and death. A person sleeps in his mothers womb, takes birth, becomes infant, grows into youth, becomes old and dies. This cycle keeps on going. It is very difficult to come out of this cycle until unless we hold to Murari who is going to make us cross this ocean of samsara very easily by giving us moksha. One who takes the name of murari, can easily come out of this cycle of birth and death, because narayana is such an ocean of compassion that he is easily accessible for bhakti. In this age of kaliyuga taking the name of the lord is the easiest way to attain the moksha.
Meaning: (Attributed to nityanaatha)
rathya - Streets, charpata - rags, virachita - created, kantha - throated man, punyapunya - merit demerit, vivarjita - without/having abandoned, panth - wayfarer, yogi - man seeking union with god, yoganiyojita - controlled by yoga, chittah - mind, ramate - delights, balonmattavadeva- like a child or one who has gone mad.
रथ्या=
streets;चर्पट=
torn/tattered cloth;विरचित= created;
कन्थः=
throated man;पुण्यापुण्य= virtues sins;
विवर्जित=
without/ having abandoned;पन्थः= wayfarer;
योगी=
the man seeking union with god;योगनियोजित= controlled by yoga;चित्तः= mind;रमते=
delights;
बालोन्मत्तवदेव= like a child or one who has gone mad;
Substance: He who wears a dress made of rags that lie about in the streets, he who walks in the path that is beyond merit and demerit, the yogin whose mind is given up to yoga revels (in Brahman) just as a child or as a mad-man.
Commentary: Humans have likes(raaga) and dislikes (dwesha). The one who has balance of mind, who looks equally both the likes and dislikes is definetly bound to realise the brahman. They doesnt have the body feeling, rather get realised that they are the atman(brahman), such a person is never bound by the worldly possessions and always delights in the brahman.
Meaning: (Attributed to surendra)
Kah - Who(are), tvam - you, kah - who(am), aham - I, kutam - whence, aayat - has come, kaa - who, may - my, janani - mother, kah - who, may - my, taatah- father, ithi-thus,paribhavaya-deem well/visualise, sarvam-the entire, asaram-worthless/without essence, viswam-universe,tyaktva-having abandoned/sacrificed, swapnam-dream,vicharam-consideration/thinking.
कः=
who (are);त्वं= you;कः= who(am);अहं= I;
कुतः=
whence;आयातः= has come;का= who;मे= my;
जननी=
mother;कः= who;मे= my;तातः= father;इति= thus;
परिभावय=
deem well/visualise;सर्वं= the entire;
असारं=
worthless/without essence;विश्वं= universe;
त्यक्त्वा=
having abandoned/sacrificed;स्वप्न= dream;
विचारं=
consideration/thinking;
Substance:
Who are you ? Who am I ? From where do I come ? Who is my
mother,
who is my father ? Ponder thus, look at everything as
essenceless
and give up the world as an idle dream.
Commentary: There are different ways in realising brahman or the self or the atma such as bhakti, yoga, gnana. One can select the path which one likes or is comfortable with in reaching the destination of self realisation. Here sri sankara is suggesting an easy path of self questioning thereby realising that all that we see, all that we feel are ours, the worldly posessions, the relations and everything are nothing but delusions. One has to identify all the delusions and ignore them as a dream, then what is left is nothing but the self, the everlasting truth.
Meaning: (Attributed to medhaatithira)
Twayi- in yourself, mayi - in myself, chanyatraiko - and in any other place only one, vishnu - the lord mahavishnu, vyardha - in vain, kupyasi - you get angry, mayia sahishnuh - in me intolerant .
त्वयि=
in yourself;मयि= in myself;चान्यत्रैक= cha+anyatra+ekaH, and+in any other place+only one;
विष्णुः=
the Lord MahaavishhNu;व्यर्थ= in vain ; for nothing;purposeless;कुप्यसि= you get angry;
मय्यसहिष्णु=
mayi+asahishhNuH, in me+intolerant;
भव=
become;समचित्तः= equal-minded/equanimity;
सर्वत्र=
everywhere;त्वं= you;वाञ्छसि= you desire;
अचिराद्=
without delay/in no time;यदि= if;
विष्णुत्वं=
the quality/state of Brahman/god-realisation;
Substance: In you, in me, and elsewhere too, there is but one Vishnu (God). Vainly do you get angry with me, being impatient. See the Self in all things, and leave off everywhere ignorance which is the cause of difference.
Commentary: If we have various jewellery such as bracelets, bangles,chains etc. The forms and names may be different, but they are all made of one material namely gold, in such a manner humans are different in the form and name only but the underlying god is one in all of them. The one who realises this has got the awareness of brahman or self. The one who finds the difference has to learn the art of equanimity, because if one is getting angry with someone, indirectly he is hurting himself. The thought that you and me are different is nothing but ignorance, whereas you and me are the same is realisation. This should not be in thought rather experienced.
Meaning: (Attributed to medhaatithira)
shatrau- in (towards) the enemy, mitre - in (towards) the friend, putre - in (towards) the son, bandhau - in (towards) relatives, maa - dont, kuru - do, yatnam - effort,vigrahasandhau-for war(dissension) or peace-making.
शत्रौ=
in (towards)the enemy;मित्रे=
in (towards) the friend;पुत्रे= in(towards) the son;बन्धौ= in (towards)
relatives;मा= don't;कुरु= do;यत्नं= effort;
विग्रहसन्धौ=
for war(dissension) or peace-making;
सर्वस्मिन्नपि=
in all beings;पश्यात्मानं= see your own self;
सर्वत्र=
everywhere;उत्सृज= give up;भेदाज्ञानं= difference/otherness/duality;
Substance:
Waste not your efforts to win the love of or to fight against friend
and foe, children and relatives . See yourself in everyone
and give up all feelings of duality completely.
Commentary: Humans usually love their friends,relatives and fight against enemies, but in reality if one can realise that there is only one self, then there will not be any duality. Then one can realise that there is no difference between oneself and others, then there will not be any friends nor any foes. Sri Sankara is advising to overcome the feeling of duality completely to attain the oneness in all.
Meaning: (Attributed to bhaarativamsha)
kaamam- desire, krodham - anger, lobham - greed, moham - infatuation, tyaktvatmanam - having abandoned see as one's own self, bhavaya - deem/consider/visualise/imagine, koham - who am i,atmagnanam-knowledge of self,vihina-bereft, moodah-fools, te-they, pachyante-are cooked, naraka-in the hell, niguda-cast in.
कामं=
desire;क्रोधं= anger;लोभं= greed;मोहं= infatuation;
त्यक्त्वाऽत्मानं= having abandoned see as one's own self;
भावय=
deem/consider/visualise/imagine;
कोऽहं=
who am I;आत्मज्ञान= knowledge of self;
विहीना=
bereft;मूढा= fools;ते= they;पच्यन्ते= are cooked?;
नरक=
in the hell;निगूढा= cast in;
Substance:
Give up lust, anger, infatuation, and greed . Ponder over your
real
nature . Fools are they who are blind to the Self . Cast into
hell, they suffer there endlessly.
Commentary: One should give up the six traits which are nothing but the enemies to the self. One is easily misguided by these traits to enter into the cycle of birth and death, which will push towards the ignorance. The six traits namely kaama(desire), kroadha(anger), lobha(greed), moha(infatuation), mada(proudness), matsarya(unnecessary intolerance towards others riches/success etc) should be consciously removed to realise the self. The one who becomes blind to the self are cast into hell and make to suffer for all their actions.
Meaning: (Attributed to sumatir)
geyam- is to be sung, geeta - bhagavat gita, naama - name of the lord, sahasram - 1000 times, dhyeyam - is to be meditated, sripathi - lakshmi's consort mahavishnu, rupam - form,ajasram-the unborn one,neyam-is to be lead/taken, sajjana-good people, sange-in the company, chittam-mind, deyam-is to be given, deenajanaya-to the poor(humble state) people,cha-and vittam-wealth.
गेयं=
is to be sung;गीता= bhagavatgItA;
नाम=
name of the lord;सहस्रं= 1000 times;
ध्येयं=
is to be meditated;श्रीपति= Lakshmi's consort MahAvishhNu's;रूपं= form/image;अजस्रं=
the unborn one;
नेयं=
is to be lead/taken;सज्जन= good people;
सङ्गे=
in the company;चित्तं= mind;देयं= is to be given;
दीनजनाय=
to the poor (humble state) people;
Substance:
Regularly recite from the Gita, meditate on Vishnu in your heart,
and chant His thousand glories . Take delight to be with the
noble and the holy . Distribute your wealth in charity to the
poor and the needy.
Commentary: Sri Sankara is showing the easiest path in realising the self. One needs to regularly recite from bhagavad gita, medidate on vishnu and as well chant his thousand glories. One needs to be always in the company of good and noble ones. one should not keep all his wealth for himself, rather should distribute it to the needy and poor. These activites will make the inner pure and slowly help in removing the six evil traits. As the evil traits are removed and the inner heart becomes pure, vishnu appears in such a heart, and by the grace of vishnu one can easily realise the self.
Meaning:
geyam- is to be sung, geeta - bhagavat gita, naama - name of the lord, sahasram - 1000 times, dhyeyam - is to be meditated, sripathi - lakshmi's consort mahavishnu, rupam - form,ajasram-the unborn one,neyam-is to be lead/taken, sajjana-good people, sange-in the company, chittam-mind, deyam-is to be given, deenajanaya-to the poor(humble state) people,cha-and vittam-wealth.
सुखतः=
for happiness;क्रियते= is done;
रामाभोग=
sexual pleasures?;पश्चाद्धन्त= later on in the end;शरीरे= in the body;रोग=
disease;यद्यपि= even though;
लोके=
in the world;मरण= death;शरणं= resort/surrender;
तदपि=
even then;न= not;मुञ्चति= releases/gives up;
पापाचरणं=
pApa+AcharaNa, sin-practising;
Substance:
He who yields to lust for pleasure leaves his body a prey to
disease
. Though death brings an end to everything, man does not give-up
the sinful path.
Commentary: Man feels that happiness lies in the pleasures and always tries to run behind to fulfill his pleasures. These kind of pleasures in the end will only make body to be affected with diseases. The world is really a variety, everyone knows that death is a must, but everyone feels that he is a permanent one here and runs behind for these pleasures and in the process of fulfilling these pleasures, one will resort to the sinful-path and never tries to give up the sinful path in knowing the eternal truth. The eternal truth gives one bliss, which is much much greater than the happiness what one is getting in the worldly pleasures. Words are less to describe it, rather one has to experience it.
Meaning:
artha-wealth, anartha-purposeless/in vain/danger- productive, bhavaya-deem/consider/visualise, nityam-daily/always, na-not, asti-is, tatah-from that, sukhalesha-(even a little) happiness,satyam-truth,putradapi-even from the son,dhana-wealth,bhaajam-acquiring people, bheete-fear, sarvatra-everywhere, yesha-this,vihitah-understood, reeti-procedure/practice/custom.
अनर्थं=
purposeless/in vain/danger-productive;
भावय=
deem/consider/visualise;
नित्यं=
daily/always;न= not;अस्ति= is;ततः= from that;
सुखलेशः=
(even a little) happiness;
सत्यं=
Truth;पुत्रादपि= even from the the son;
धन=
wealth;भाजां= acquiring people;
भीतिः=
fear;सर्वत्र= everywhere;एषा= this;
विहिआ=
vihitA?, understood;
रीतिः=
procedure/practice/custom;
Substance:
Wealth is not welfare, truly there is no joy in it . Reflect thus
at all times . A rich man fears even his own son . This is the
way of wealth everywhere.
Commentary: One thinks that with money he can do anything in this world, but that is not the truth. Money can never give happiness. happiness is a state of mind. people surround a rich person only because of money, but not with the real respect towards him/her. People around him/her always try to snatch the money from them. They will not have any peace of mind as well security from his own kith and kin. A rich man always doubts people around him. So one should always remember the truth that wealth cannot give joy and the only way is to remember vishnu and chant his name.
Meaning:
pranayaama-breath control,pratyahara- diet control, nityam-always/daily,anitya-uncertain/temporary,viveka-awareness after reasoning, vichara-thoughts, jaapyasametha-with chanting of the names of the lord, samadhividhana-in the state of trance,kurvadhaanam-pay attention, mahadavadaanam-great care/attention.
प्राणायाम=
breath-control;प्रत्याहार= diet-control;
नित्यं=
always/daily/certain;
अनित्य=
uncertain/temporary/ephemeral/transient;
विवेक=
awareness after reasoning;
विचार=
thought/considered concluion/opinion;
जाप्यसमेत=
with chanting of the names of the lord;
समाधिविधान=
in the state of trance;
कुर्ववधानं=
pay attention;
महदवधानं=
great care attention;
Substance:
Regulate the praaNa-s, life forces, remain unaffected by external influences and
discriminate between the real and the fleeting . Chant the
holy
name of God and silence the turbulent mind . Perform these with
care, with extreme care.
Commentary: One has to realise the self, he needs to take proper care of two things, one is the mind and second is the food.The mind is the most dangerous one, it can travel very fast. If one has to control the mind, the easiest method is to control the life forces, i.e nothing but control the breath. if one can control his breath, slowly he can control his mind, then he will slowly develop the wisdom to discriminate between the real and the unreal. One has to be very careful about the food he takes, because thoughts will come basing on the food we take. One has to offer the food to God and partake it as his prasadam. One has to chant the name of the god to silence the turbulent mind. These should be done with very care, because one can again fall prey to these worldly pleasures and fall in the cycle of birth and death.
Meaning:
gurucharanambhuja-the lotus feet of the teacher/guru,nirbhara-dependent, bhakta-devotee,samsaraat-from the world, achiradbhava-in no time from the cycle of birth and death, bhukta-released, sendriyamanasa-with senses and mind, niyamadeva-control alone, drakshyasi-you will see, nija-one's own, hrudayastam-heart-stationed, devam-god.
गुरुचरणाम्बुज=
the lotus feet of the teacher/guru;
निर्भर=
dependent;भकतः= devotee;संसारात्=
from the world;अचिराद्भव= in no time from the cycle of birthdeath;
मुक्तः=
released;सेन्द्रियमानस= sa+indriya+mAnasa, with senses and mind; नियमादेव=
control alone(niyamAt.h eva);
द्रक्ष्यसि=
you will see;निज= one's own;
हृदयस्थं=
heart-stationed;देवं= God;
Substance:
Oh devotee of the lotus feet of the Guru ! May thou be soon
free
from Samsara . Through disciplined senses and controlled mind,
thou shalt come to experience the indwelling Lord of your heart
!
Commentary: To know the self or realise the atma/self/brahman one has to surrender himself to the lotus feet of his/her guru. One who has thus surrendered himself/herself to the lotus feet of his/her guru, (s)he is free from this samsara (world) and (s)he will be blessed to experience the indwelling lord of his/her heart.
