THE ESSENTIAL
DOs AND DON’TS OF LIFE
BHAJA GOVINDAM
by
Sri Adi Sankaracharya
INTRODUCTION(POST.7)
Now the disciples have taken over from Adi Sankara. They are taking the subject in a logical sequence. They must first demolish popular misconceptions. They must remove the veil of ignorance. They must uncover actions that are of no avail. Then, when the path is clear, point straight to the goal of liberation, which is now easy. Let us see the arguments of these Great disciples – who are no less enlightened than Adi Sankara himself.
Verse 15:
(By Hastamalakacharya)
ANGAM GALITHAM PALITHAM MUNDAM
DASANAVIHEENAM JAATHAM THUNDAM
VRIDHDHO YAATHI GRIHEETHWA DANDAM
THADAPI NA MUNCHATHYAASHAAPINDAM
(Bhaja Govindam..Bhaja Govindam..Govindam..)
MEANING :
Ø The body has become worn-out;
Ø The hair on the head has turned completely gray;
Ø The mouth has become totally toothless;
Ø The old man can move only, leaning on his walking stick;
Ø Yet he does not ever loosen his bundle of desires.
COMMENTARY :
The whole Bhaja Govindam was initiated by Adi Sankara himself -on seeing a very old man reciting the grammar rules.
The mood is continuing in Hastamalaka’s verse here. He says - Old age has also set in. Body has worn out. Teeth have fallen out. Hair has turned gray. The back is bent and a walking (supporting) stick has become essential for putting even one step.
Yet, the Old man holds on to all of his desires as in his youth. The old man has obviously not understood the essence of life and is a prisoner of his senses and the senses-bound mind.
In reality, he is not holding his desires; his desires are holding him as their slave. No one who is a prisoner of his senses and their desires can ever experience the satisfaction of life, or the calm serenity that arises from wisdom and surrender to the almighty.
Verse 16:
(BY Subodhacharya)
AGRE VAHNIH PRISHTE BHAANUH
RAATHROW CHUBUKASAMARPITHAJAANUH
KARATHALA BHIKASHAH TARUTALA VAASAH
THADAPI NA MUNCHATYAASAAPAASAH
(Bhaja Govindam..Bhaja Govindam..Govindam..)
MEANING :
Ø On his front is the Fire;
Ø At his back is the Sun;
Ø At nights, he sits with his chin on his bent knees.
Ø He begs with outstretched palms for food.
Ø He spends life under tree shadow;
Ø Yet; even so; the bonds of desires do not leave him;
COMMENTARY :
Let us remember that Sankara and his disciples were constant nomads. They wore the Kashaaya clothes; they shaved their heads; they begged for food with outstretched hands; they lived under trees in forests and were strict ascetics. But, these are external actions pertaining to physical body. What about the mind? What about the power of the senses?
Look at how derisively the greatest disciples of Sankara are talking of even this ascetic life! This, unfortunately is the fact of life.
The power of worldly desires is too strong for most people. Even such an ascetic life, Subodhacharya says, does not really free the mind from its bundle of desires.
Once, a sage and his young disciple were travelling. They had to cross a small river. A young woman was also waiting but weak and unable to cross the river. The sage lifted the young woman in his hands; carried her to the other side; left her there and then went ahead with his journey along with the disciple. The disciple was all along feeling disturbed by the sight of the ageing sage carrying the young, beautiful woman in his hands.
He could not control himself and finally blurt out to the sage: O Guru, we ascetics, must not even look at young, beautiful women. But, you carried that beautiful woman so long, across the river. Is it not inappropriate for us?
The Sage replied: I left her on the bank of the river long ago; why are you carrying her still?
It is the mind that carries the desires; Mind-control and sense-control are the ascetic’s strength. It does not come easy.
Changing external appearance is easy. Adopting acetic habits is a little more difficult. But, adopting his mind set is the toughest.
Verse 17:
(Sri Suresvaracharya)
KURUTHE GANGAASAAGARA GAMANAM
VRATHA PARIPAALANAM ATHAVAA DHAANAM
JNANA VIHEENAH SARVAMATHENA
MUKTHIM NA BHAJATHI JANMA SATHENA
(Bhaja Govindam..Bhaja Govindam..Govindam..)
MEANING :
Ø One may go on pilgrimage to the holy place where the river Ganges enters the sea;
Ø One may observe a severe Vrath (sacred religious vow);
Ø One may distribute his wealth in charities;
Ø Yet, until one remains devoid of Jnanam (experience of Truth); even in hundred births, one is not liberated.
COMMENTARY :
Visiting holy places is good; It helps in cleaning our mind set. The place where Ganges meets the sea is a holy place; You can visit it; But, does it confer Mukthi on you?
There are so many vraths performed in India. For each purpose, one vrath is there. All these are good – but only for achieving worldly goals. Or, for making the mind a little cleaner and calmer. But, do they confer Mukthi on you?
People, to accumulate Punyam, do donate to many charitable purposes and do many good things. These are beneficial in many ways. But, do these confer Mukthi, or, final liberation, on you?
No, says Suresvaracharya, emphatically.
These good deeds do not give you, liberation or Mukthi, in hundred lives also.
Mukthi is possible - only when you attains Jnanam or the direct experience of truth.
Verse 18:
(By Nityanandacharya)
SURAMANDIRA THARUMOOLA NIVAASAH
SAIYAA BHOOTHALAMAJINAM VAASAH
SARVAPARIGRAHA BHOGATHYAAGAH
KASYA SUKHAM NA KAROTHI VIRAAGAH
(Bhaja Govindam..Bhaja Govindam..Govindam..)
MEANING :
Ø Whether residing in a temple;
Ø Or under trees;
Ø Sleeping on the bare floor;
Ø And Wearing only the deer skin as his cloth;
Ø if one renounces the thirst for possessions;
Ø and remains with dispassion;
Ø how will he not be happy?
COMMENTARY :
Now, the same external appearance approximately as earlier is portrayed; but with a difference.
If this man with an ascetic appearance and ascetichabits – also really renounces his thirst for all possessions; and remains with dispassion, how can happiness elude hima tall?
Nityanandacharya is emphatically stating that – external appearance may be of an ascetic or one who has nothing; this is not the criterion; in his interior, if he has also renounced all his thirst for possessions and is absolutely dispassionate for any thing, happiness comes to him automatically; in fact, happiness cannot elude him in any way.
Now comes the question – the world has yoga, bhoga, possessions, renunciations and so on. All these are there in the world. You can’t really run away from every thing. Then how do you remain really JOYFUL? The answer comes in the next verse (next post)
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