April 2017 archive

Bhaja Govindam 19: Detachment alone gives real happiness (Verse 18)

Suramandira taru mūla nivāsaḥ śayyā bhūtalam-ajinaṃ vāsaḥ |

Sarva parigraha bhogatyāgaḥ kasya sukhaṃ na karoti virāgaḥ || 18 ||

Meaning of the hymn– Reside in some temple or beneath a tree. Let the earth be your mattress. Let the deerskin be your robes. Who will not be happy upon giving up all the comforts? It is detachment (Vairagya) that showers happiness (sukha) upon everyone.

Achieving freedom from mental modifications (mano vikaram) is itself freedom! This is being taught in this stanza.

To escape from the clutches of desires and attachments is no ordinary task. The one who has exited from its clutches will be free from external pomp/ show of any kind. He will be free from all forms of desires, greed and wanting. The life of such a person will be straightforward and steady.

Contrary to this, even a trivial attachment towards desires causes the person to be entrapped within them and brings immense hardships upon him. Just allow the tongue to taste some dish and it will demand to eat loads of it. Due to this over-eating ultimately, the stomach will have to suffer.

An increase in desires only brings pain and sorrow. Entertaining thoughts such as- ‘Oh, how can I live without this? How can I live in the absence of that?’ imply an increase in bondages.

Worldly materialistic comforts should gradually be given up. Attachment towards them should be completely cut off. This is dispassion (vairagya). There are some tricks to achieve this state of vairagya. Reducing inclination towards the materialistic worldly objects, transforming the love that exists within the heart into love towards the Supreme, completely giving up attachment towards relatives, learning to find faults (dosha) in all the worldly materialistic comforts, reading good & holy books and maintaining satsang with Sadguru are the ways to obtain dispassion (vairagya).

To the person who has obtained absolute dispassion, sleeping on the bare floor will be akin to sleeping on a bed of flowers.  Happily and comfortably he will sleep under the shade of a tree. He does not need ironed clothes to wear as he happily wraps himself in deerskin. There will no inclination in his mind to enjoy any desire. Neither will the feelings ‘that is nice. This particular item is not good’ exist in his mind.

To be frank, only detachment (vairagya) bestows real comforts! That is why in the Subhashitam- bhoge roga bhayam, kule cyuti bhayam– the fear (bhayam) hidden within every comfort has been highlighted. For example, in seeking to enjoy every type of enjoyment (bhoga) there is the fear of disease (roga bhayam) ; to those born in high clan always fear that a stigma could attach to their family; in obtaining wealth there is a fear of the king (who checks); honour fears humiliation; a person in power fears his enemy; beauty fears old age;  in reading a lot of scriptures (shastras) is the fear that someone may come for a debate; virtues (guna) fear vices and body fears death. In this manner, in this world, every object/ enjoyment comes with some sort of fear hidden within it. Only detachment (vairagya) can give fearlessness. This is nirbhayam.

Dispassion means not having any desires. Not increasing the desires is the real comfort. This is the real meaning of the word sukha (comfort). Many wrongly assume that comfort (sukha) means to sleep in an air conditioned room, enjoying a great sumptuous meal etc. Not allowing the tongue to enjoy the taste of what it is eating; not allowing the body to feel the heat and cold are the true comforts. This is dispassion.

Permanent link to this article: https://puttugam.com/episode-19-detachment-vairagya-alone-gives-real-happiness-verse-18/

Bhaja Govindam 18: Spiritual Knowledge is the pre-requisite for liberation (Verse 17)

Kurute gaṅgā sāgara gamanaṃ vrata paripālanam-athavā dānam |

Jñāna vihīnaḥ sarvamatena bhajati na muktiṃ janma śatena || 17 ||

Meaning – A person may go to the banks of River Ganga or any ocean; he may observe all the disciplines that are to be adhered there; he may give away huge riches in charity; yet he cannot get liberation (mukti) even after many births because Jnana (Spiritual Knowledge) is the essential pre-requisite for liberation.

Jnana being referred to in this stanza is the most essential Sadhana for attaining liberation (moksha). It is the centre-most focal point behind Shankara Bhagawad-pādāchārya’s teachings.

Only one knowledge pertains to the natural state of the inner being. Such knowledge dispels all ignorance that exists about this Self. To drive away this darkness called spiritual ignorance there is nothing other than utpatti.

A person may visit Kashi and bathe in the waters of River Ganga. He may go to Rameshwaram and bathe in the ocean there. He may perform innumerable religious rituals and pujas. He could construct limitless choultries, temples and ponds as a service to society. All of these purify the mind and enable achievement of total concentration (ekagrata). However these cannot show the way that leads towards the supreme goal of human birth i.e. attaining liberation.

Attaining Jnana amounts to attaining liberation (moksha). ‘Jnanam vinā muktir na bhavati’– the person who does not obtain Supreme Knowledge (Jnana) cannot secure liberation even after countless births. Obtaining supreme knowledge is the path for attaining liberation.

Why does the path of karma not bestow liberation? This is because karma (action) cannot directly attack spiritual ignorance (ajnana). Good actions such as meritorious charitable deeds, pujas, reading holy texts etc. are extremely important as they purify the mind and enable the person to achieve total concentration (ekagrata). A pure mind makes it easy to grasp the supreme knowledge.

Spiritual ignorance (ajnana) can meet its end only in the hands of Supreme Knowledge (Jnana). In the darkness a rope is mistaken for a snake; a fool is mistaken for a thief. These are caused due to bhranti (misconception). It is due to this bhranti that from the existing object, knowledge of another object emerges.

In His commentary on Gita, Shankaracharya Swami has authoritatively declared that obtaining Jnana is the only way to obtain liberation. He has also said that this is the final opinion of all the Upanishads and Gita.

Many people may question here- ‘Isn’t it true that total devotion (bhakti) can grant liberation? Performing yagnas and yaagas and undertaking naadopasana also lead to liberation, don’t they?’ The answer here is that to attain that liberation from which there is no return, Jnana is the only path to be followed. All the other paths grant liberation (mukti) which is not permanent.

How can there be impermanent liberation? Here it is essential to understand that there is a difference between ‘swarga mukti’ and ‘jeevan mukti’. ‘Swarga’ means ‘heaven’. ‘Swarga mukti’ means attaining the state of heaven. The being will be in heaven in accordance with the balance of punya (merit) that is stored in his account. The moment this balance depletes totally, the being has to return back to earth. All the other paths grant this temporary liberation. There are many puranic stories that incorporate this kind of mukti. The story of Nahusha is an example of this.

‘Jeevan mukti’ means total permanent liberation from which there is no return and which can be achieved only by attaining the supreme knowledge.

Permanent link to this article: https://puttugam.com/episode-18-spiritual-knowledge-is-the-pre-requisite-for-obtaining-liberation-verse-17/

Bhaja Govindam 17: Mighty is the power wielded by desires (Verse 16)

Agre vahniḥ pṛṣṭhe bhānuḥ  rātrau cubuka samarpita jānuḥ |

Karatala bhikṣas-tarutala vāsaḥ tadapi na muñcaty-āśā pāśaḥ || 16 ||

Meaning – Even that person, who sleeps beneath a tree at night curling up his body to protect himself from biting cold; who builds a fire to keep himself warm even as the morning sun rises behind him; who accepts with his palms, the alms that have been given to him, is not spared from these noose called desires (āśā pāśa).

A previous stanza explained about the pretentious saints (sanyasis). This stanza explains about the real sanyasis. While the case of pretentious sanyasis who externally wear ochre robes and deceive people for the purpose of livelihood is somewhat understandable, isn’t it surprising to note that true sanyasis who have achieved detachment, who have distanced themselves from these worldly bondages and who wear ochre robes are not spared either by this noose called desires?

This stanza seeks to highlight the power wielded by desires!

A renunciate, who maintains no place of residence, finds shelter under some tree. During the early morning hours of winter, he lights a fire to keep himself warm while the Sun rises behind him. Unlike a householder, a renunciate (sanyasi) has to go from house to house begging for alms during the day. It is not that he can collect the food offered from all houses and eat them at one go. He is also not supposed to sit and enjoy the complete meal in one house. He is to approach every house and call out, “Bhavati bhikshaam dehi”. The lady of the house will then come and offer to him one fistful of food. He should collect the same in his palms and eat it then and there, before proceeding to the next house. This method is known as karatala bhiksha. Even under this method, there is a restriction on the number of houses that the sanyasi can visit on any given day, for example 5 houses. The idea behind this practice is that he should not consume belly-full food. This is how a true sanyasi should live.

From this we can understand that Shankara Bhagawad-pādāchārya practised this discipline of begging for alms. Even Swamiji practiced Madhukari during his childhood days. All this is contained in His life history. This is one of the toughest disciplines that one can ever follow.

This stanza emphasizes that desires do not leave even that person who is following these hardest disciplines. By selecting this example, Shankaracharya Swami is stressing upon the might exhibited by desires.

Our Puranas contain many instances of people, who after giving up all forms of luxuries and after undertaking the toughest disciplines are blessed with a vision (darshan) of God , and who then waste this boon by seeking materialistic benefits. When these instances are scrutinized, one can realize the might exhibited by these desires and as to how it holds a person completely in its sway.

It is said that indriyas (senses) can collectively pull down even the greatest scholar. Some people manage to bring some senses under control, but then unable to control the mind they fall prey again to desires. Even great personalities such as Vishwamitra could not escape from such fall.

Only relentless recitation of divine names can save a person from this noose called desires!

Permanent link to this article: https://puttugam.com/episode-17-mighty-is-the-power-wielded-by-desires-verse-16/

Bhaja Govindam 16: Practise mind and desire control when in youth (Verse 15)

Aṅgaṃ galitaṃ palitaṃ muṇdaṃ daśana vihīnaṃ jātaṃ tuṇdam |

Vṛddho yāti gṛhītvā daṇdaṃ tadapi na muñcatyāśā piṇdam || 15 ||

Meaning- Even though the person has become old, his organs are all incapacitated and weak, is bald, toothless and walks holding onto a stick, he is unable to overcome his multitude of desires.

This stanza explains the powerlessness/ helplessness experienced during old age.

As age advances there are only sufferings to be endured. Happiness disappears. The physical body will no longer be in a position to fulfill the desire demands as it will be infirm and weak. Hair will begin to turn gray and will fall off. The person will be toothless and as such will be unable to enjoy his favorite delicacies. Yet, at the same time he will be tormented by a strong desire to enjoy all his favorite foods. Offer him a fruit and he is bound to say, “Oh, Being toothless I cannot eat”. He will never say, “I have no desire to eat it”.

The ability to effectively complete tasks will be lost during old age. He may become totally dependent on others for their care. Such old age is worse than death. In each and every minute, there is only suffering. Even amidst such suffering the person refuses to give up his desires. In fact these desires in him tend to grow by leaps and bounds.

Due to physical infirmity, the ability to enjoy sensory pleasures is totally lost.  Yet, the mind, that has been trained the entire life to fulfill sensory pleasures, continues to run behind them seeking their fulfillment. When they remain unfulfilled, the mind gets depressed. It shrinks under the weight of useless thoughts. At such times, a very huge friction erupts between the mind and the body. The mind will be eagerly looking forward to enjoying every sensory pleasure that comes its way. The body refuses to co-operate due to its infirmity. As a result, the body and mind lack unity and will part ways.

The message in this stanza is not meant for the old. In fact it is oriented purely towards the able-bodied persons who are in the prime of youth. This stanza goads youngsters that, should they fail to rein in the mind and control desires when they are in the prime of youth, they will have to go through these terrible situations in their old age.

Irrespective of its nature, every desire causes endless sorrow during old age.  Hence desires are referred to as a noose (āśā pāśa) which entangles every person. Our mind is a bundle of desires. These desires form the foundation for this samsara (life with its bondages). The dangerous outcome of desire is that as soon as one desire gets fulfilled innumerable more desires sprout from it. The web spun by it is endless.

Swamiji has explained this in His bhajan-

janmāniki mūlamu kōrikalaṇḍi kōrikalaku mūlamu āśalaṇḍi
āśa tīraka pōtēnē duḥkhamaṇḍi duḥkhamulanu anusarin̄cu rōgamaṇḍi.

This is the sequence. This is why it is extremely critical that when the body is healthy and the senses are in our control, we should turn our mind towards God. When this is done, then during old age even if the body is weak and unwell, then the mind, due to its previous training will automatically turn towards God, causing immense relief to the person. At such time, the person will accept his troubles as originating due to his past karmas and will be peaceful. As a result of this practice, the person will be rewarded with a subsequent good birth with good samskaras.  

Permanent link to this article: https://puttugam.com/episode-16-practise-mind-and-desire-control-when-in-prime-of-youth-verse-15/

Bhaja Govindam 15: Be careful of those who impersonate Sanyasis (Verse 14)

Jaṭilo muṇdī luñjita keśaḥ kāshāyāmbara bahukṛta veṣaḥ |

Paśyannapi ca na paśyati mūdhaḥ udara nimittaṃ bahukṛta veṣaḥ || 14 ||

Meaning – There are many who wear matted locks or completely shave their head, wear saffron clothes (kashaya vastram) and take on various other disguises. All these are all garbs taken by them to earn a livelihood. Yet the foolish man does not realize it.

Kāshāya danda mātrena yatihi pujyo na samṣayah – this verse has been composed with utmost respect/ reverence towards the sanyasa ashrama and Yateeshwaras. Because of the reverence that Shankara Bhagawad-pādāchārya Swami earned, the world has immense reverence towards holy saints.

Taking undue advantage of this and finding this as a good source of livelihood, a few impersonators move under the garb of saints. Such foolish persons, who cheat others by moving about in this garb of sanyasis, will reach hell (naraka) after death. To kidnap Sita, Demon Ravana disguised as a sanyasi and appeared at her doorstep. He cheated her and ultimately was ruined completely. Such persons who disguise themselves as saints for the purpose of their livelihood are fools (moodha).

It is wrong to assume that adhering to the rules of the sanyasa ashrama means to completely stay away from the society and be seated in the forests with eyes closed in deep meditation. The real state of sanyasa means to develop inward vision/ focus (antar drishti) and to completely cut off all attachments and bondages from the mind. Such persons will not seek any external garb or worldly recognition. They would have adopted sanyasa as a way of life after realizing the hollowness in these worldly pleasures, joys and luxuries and thus lead a peaceful and contented life as a sanyasi. Eternally they will contemplate upon God and focus upon understanding the Absolute Truth. They will be sharing their experiences with the people of this world. To indicate the disciplines they have taken on they wear saffron clothes. Their life is completely filled with principles and disciplines. They are over and above the feelings of love-hate, like- dislike, jealousy etc.

Contrary to this, those who step into Sanyasa ashrama for name, fame, money, power or as a livelihood are cheating themselves. Externally they may exhibit tremendous adherence to righteousness (dharma), yet internally they lack any peace of mind. We come across many such persons in this world. They are fools. We should be vigilant and not fall into their trap. In addition to cheating themselves such people also cheat others in this world. All other guises for the purposes of livelihood may perhaps be acceptable, but here, by disguising as saints, they are cheating their own self on this sacred path of Self-realization.

Permanent link to this article: https://puttugam.com/episode-15-be-careful-of-those-who-impersonate-sanyasis-verse-14/

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