Category: Bhaja Govindam

Bhaja Govindam 7: In journey after death we travel alone (Verse 6)

Yāvat-pavano nivasati dehe tāvat-prcchati kuśalaṃ gehe |

Gatavati vāyau dehāpāye bhāryā bibhyati tasmin kāye | 6 |

Meaning As long as the life force (prana) exists in the body, everyone around enquires about the well-being. However when this life force leaves the body and the person is dead, even his wife shudders at the sight of his corpse!

The previous stanza taught that worldly acquisitions are to be left behind. It also taught that this love professed in this world is untrue and that love stems out of selfish interests. This stanza delves a little more into the reality.

When Shiva, who exists in the form of vital breath (prana vayu) within the being, departs from the body, then all that remains is a corpse.

80% of people in this world take pride in their physical beauty and in their slim and trim physique. Such persons spend their entire life under the illusion that their spouse and children are fascinated by these appealing looks and as such will never ever desert them. Enveloped by this illusion, such person strives to fulfill the needs of his family members and worries about their future. ‘What will happen to my family after my death?’ Such questions always trouble the mind.

Looking after the needs of the family members is not wrong. Yet, it is important that every person should ponder about the spiritual realities as well. Every person should mandatorily pose to himself questions such as- ‘What will happen to ‘me’ after the death of this body? What will happen to this world after my death?’

If the supreme truth ‘none of these objects present in this world will accompany me on my further journey after death’ is deeply grasped by the mind, then it will automatically alter the person’s way of thinking. The one who has understood the truth will never ever grieve for that which is untrue.

In the journey after death, not even a blade of grass can accompany us! The money and wealth that we have strived to earn in this lifetime will remain here itself. Our cows and other domesticated animals will continue to remain in their sheds. The wife and children will accompany the body only till the main gate of the house. After all, the laws of dharma prohibit women from visiting the crematorium, don’t they? Our friends and relatives accompany us till the crematorium. What happens thereafter? The body, with which we had totally identified all our life, is now burnt in the fire.

Many fear death because they have to leave the body which they held on to dearly all through life and depart. But it is inevitable. The wife whom you loved so much, the children whom you raised with tender care, and the relatives who were your best companions, all have to be left behind.

What is it that accompanies us on this further journey after death? It is only our adherence to dharma (rules and duties of righteousness) that accompanies. The good as well as the bad deeds performed in life as well as the good and bad thoughts entertained accompany the being on this journey.

For this reason, the hymn begins with the phrase- ‘Bhaja Govindam’. It means, ‘O human, realize this great truth. With this understanding, engage in dharmic activities (righteous deeds) from now on and chant the holy names of the Lord’.

Do not waste your lifetime sitting and grieving that your spouse will not accompany you on your further journey. Accepting that this is the ‘nature of creation’, focus on performance of meritorious deeds.

Permanent link to this article: https://puttugam.com/episode-7-in-the-journey-after-death-we-travel-alone-verse-6/

Bhaja Govindam 6: A person is valued so long as he contributes usefully (Verse 5).

Yāvad-vittopārjana saktaḥ tāvan-nijaparivāro raktaḥ |

Paścājjīvati jarjara dehe vārtāṃ kopi na prcchati gehe || 5 ||

Meaning – A person’s family members love and respect him only so long as he earns money or is inclined towards acquiring wealth. When he becomes old and debilitated, none of the family members even bother to enquire about his well-being. They are eager to leave him in an old-age home.

The great King Yudhisthira, who possessed immense sense control (indriya nigraha) had stated- ‘sarvam svārtham samīhate’- ‘this entire world is filled with selfishness’.

The story of Maharishi Valmiki’s life is a suitable example for today’s lesson. Valmiki’s original name was Ratnakara. Due to a curse, he had lost all memory of his previous life and was a wayside notorious dacoit wandering about in the forests. He supported his family by engaging in dacoity.

When the time for him to be relieved of his curse neared, the seven great saints approached him and asked, “Ratnakara, you are murdering, torturing the innocent, looting them and feeding your family with all these earnings. In the process you are also accumulating loads of sins. Will your wife and children share only the earnings, comforts and food supplied by you or will they take a share in all your sins?”

Without hesitating even for a second, Ratnakara answered, “Of course, they are going to take a share from my sins”. The saints laughed and said, “O Ratnakara! You seem oblivious to the ways of the world. In this world, no one shares the sins or sorrows of another”.

Ratnakara was unconvinced about this. An argument ensued between him and the saints. Lastly, in order to please the saints, Ratnakara went to his house and calling his wife and children, lovingly asked them, “Will you all take a share in my sins”? They collectively replied, “You alone have to pay for your sins. We have nothing to do with them”.

This unanimous reaction from his family members had a tremendous impact on him and it changed his life forever. He became inner-facing. Maharishi Nārada initiated him into the ‘Rama’ mantra. However the initiation was done in the reverse format as ‘Mara’. Ratnakara recited this ‘Mara’ mantra crores of times. He was covered with an anthill when he was seated in meditation. He came out of the anthill, earned the name ‘Valmiki’ and thereafter composed the ‘Ramayana’.

There are numerous such stories in our Puranas. This wealth and prosperity are not permanent. The feelings of ‘me’ and ‘mine’ are equally impermanent. At every minute, the person should remember this. He should recite the names of God at all times.

Many eminent saints and poets have preached this same lesson in various different ways. In the ‘Sumati Shatakam’, the poet states, –

Eppudu sampada kaligina appudu bamdhuvulu vatturadi yetlannan

Teppaluga ceruvu nimdina  kappalu padhivelu ceru gadara sumati !

Meaning – Just as a pond overflowing with water attracts thousands of frogs towards it, a house  abounding in wealth, attracts relatives and friends in huge numbers!

The frogs are attracted to the pond only for the plentiful water available there. If the pond dries up, needless to say the new frogs will not reach there but what is note-worthy is that the existing frogs will seek a new home. Likewise, as long as the person is rich and has a great name and fame, people will flock towards him just as ants collect around a piece of sugar candy. They will make him feel that he is as great as God.

However when the person loses his wealth or his period of downfall begins, or he stops earning, these relatives and friends will desert him completely. They will not even remember him and their association with him. Do ants ever remember the place and time where they had enjoyed the sugar candy? Do frogs ever recollect that dried up pond that had once given them shelter?

In a similar manner, none ever thinks about the needs and feelings of the aged persons. When they are no longer able to contribute to the earnings at home, the younger generation will be in a great hurry to pack them off to an old age home. This is the reality.

Permanent link to this article: https://puttugam.com/episode-6-a-person-is-valued-only-so-long-as-he-contributes-financially-verse-5/

Bhaja Govindam 5: Understand that life is impermanent (Verse 4).

Nalinī dalagata jalamati taralaṃ tadvajjīvita matiśaya capalam |

Viddhi vyādhyabhimāna grastaṃ lokaṃ śokahataṃ ca samastam || 4 ||

Meaning – This life is as unstable and fickle as a drop of water on a lotus leaf. Everyone in this entire world is seized & tormented by diseases (vyādhi), grief, and egoism.

This stanza teaches about time, its value, the nature of this world & its inhabitants. Life has been compared to the drop of water delicately balancing on a lotus leaf. Akin to this drop of water, life is fickle and wobbly and hence this hymn instructs the person to give up the ego that he is permanent. Bhagavad Geeta states- ‘antavanta ime deha’ which means ‘all these bodies are perishable.’

It is imperative that everyone understands this truth that life is impermanent! With this understanding, the person should increase his dedication towards dharma and should abide by it!

If we assume the life span of a person to be 100 years, then 50% of it, i.e. 50 years he spends in sleeping. 12 ½ years is lost in infancy and childhood stage wherein he is ignorant. Another 12 ½ years is lost in old age and its debilities. Ultimately the time span available to the person is a mere 25 years. This time is lost in sickness, sorrows and difficulties. Where then is the scope for any happiness in life?

We should conscientiously and attentively abide by righteousness (dharma) at every minute, believing that the Lord of death is holding us by our hair and pulling us away. We should accelerate and complete our meritorious deeds at the earliest. Procrastination in this aspect is not advisable. Always remember that at times of our difficulties and needs, the Supreme Lord does not procrastinate, but instead rushes to our aid.

Lord Krishna once wanted to teach Arjuna about Karna’s magnanimous, philanthropic attitude. In the garb of a Brahmin, Krishna approached Karna and begged for alms. Exactly at that minute Karna was holding a golden pot full of oil in his left hand and was oiling his hair with his right hand. Without even a second thought, Karna gave away with his left hand, the golden pot full of oil to the Brahmin. The Brahmin refused to accept this gift stating that it was wrong to give charity with left hand. Moreover giving oil with the left hand was absolutely unacceptable.

Karna realized that the Brahmin standing in front of him was none other than Krishna. Immediately he fell at Krishna’s feet and pleaded, “O Krishna! It is not out of arrogance that I have given away the object with my left hand. When you asked for it, I was holding the golden vessel in my left hand. To give it away in charity in the proper procedure, I would have to pour out the oil, wash and clean the pot thoroughly. What if I were to have a change of heart in the meantime? Therefore, even without thinking, I gave it away with my left hand. Please excuse me”.   Krishna was overjoyed with this attitude displayed by Karna.

Like the cow that wastes the entire time allocated for grazing in chewing its cud, and later on isremorseful that the other cows have consumed all the grass, what is the use of regretting in the last minute, after having wasted the entire allotted lifespan? Time does not wait for anyone. To move eternally is its duty. Perhaps you may be able to conquer every other thing in this universe, but remember that you can never conquer death. Therefore it is imperative that every person who is desirous of crossing this ocean of samsara, should engage in Bhagavan nama sankeertana.

Permanent link to this article: https://puttugam.com/episode-5-understand-the-truth-that-life-is-impermanent-verse-4/

Bhaja Govindam 4: Verse 3- Give up infatuation for physical body

Nārī stanabhara nābhīdeśaṃ drṣhṭvāmāgā mohāveśam |

Etanmāṃsa vasādi vikāraṃ manasi vicintayā vāraṃ vāram

Meaning- Infatuated by a woman’s body, do not fall into delusion (moha). Understand that this enticing beauty is nothing but a transformation of the muscles, flesh and blood. Mentally ponder about this truth. Through constant contemplation, the reality will dawn upon you one day.

This stanza goads the person to give up his infatuation for a woman’s body and beauty. Woman therefore should not be under the misconception that this rule is applicable only to men. The truth is that it is equally applicable to both genders. It emphasizes that we should give up infatuation towards external physical beauty.

It is normal for people to focus their attention on the external physical beauty and not on the intellect (buddhi), wisdom or knowledge of the other person. Falling trap to lustful desires do not waste this human birth. This physical body, comprising of blood and bones, is prone to death and decay. When then should a person entertain any craving towards this impermanent object?

Kāma (lust and other desires) is the first among the 6 inner enemies and has the capacity to deceive even the greatest person. The power of proper judgment and discrimination (viveka) depletes in the person who is totally enveloped by desire. He fails to distinguish between good and bad. The story of Nahusha is a great example of this.

To obtain the position as the Lord of heaven is no ordinary feat. Only great Mahatmas who have performed rigorous penance are able to secure it. Even after obtaining this esteemed position, Nahusha developed infatuation for Saci-devi (Lord Indra’s spouse) and as a result fell down from that state. Even Maharishi Vishwamitra fell into the trap of passion and as a result had to forego his entire power of penance (tapas shakti).

Love for the physical body is the root for all this samsāra (repeated re-births). To put it differently, this passion for the gross body is the cause for fall of the human beings. The human being can obtain required peace only when he overcomes this love.

To ensure that the person does not fall prey to this illusion called physical body, the nature of the physical body is being detailed in this stanza. This physical body comprises of skin, flesh & muscles, pus, blood, bones, impurities in the form of fluids secreted and the like. At every second this physical body undergoes a change.

Swamiji too in his bhajan ‘nagaram nagaram Nārāyaṇa nagaram’ explains the nature of this human body. This human body is like a city supported by two pillars (legs). It has two long wires called hands. Like a huge beam resting on this structure the body rests. This entire structure is neatly covered with beautiful skin. It has 9 holes from which impurities are eternally thrown. Even sweat is nothing but an impurity. Such an impure solid mass has been given the name ‘shareera’ (body). We take great pride in appreciating and admiring it and take great pains to beautify it. Meanwhile old age sets in and the body undergoes many more changes. It will be diseased. We do not know at which minute this body will drop down. What will happen thereafter? When put in fire, it is reduced to ashes. When buried, it degenerates. When thrown/ simply discarded, it breeds germs and will rot.

Both men and woman should therefore refrain from this physical attraction towards their body and towards one other. Again and again, the impermanent nature of this physical body should be recollected so as to avoid falling in its trap. One should keep repeating the name of ‘Govinda’ to get over this illusion.

Permanent link to this article: https://puttugam.com/episode-4-verse-3-give-up-infatuation-for-physical-body/

Bhaja Govindam 3: Be content with the wealth you earn (verse 2)

Mudha jahīhi dhanāgamatrśnāṃ kuru sadbuddhim manasi vitrśnām |

Yallabhase nija karmopāttaṃ vittaṃ tena vinodaya cittam

Meaning – O fool! O ignorant person who lacks the discriminative intelligence between permanent and impermanent objects! Give up this desire to earn money & wealth. Cultivate a noble intellect (buddhi) that is totally free of transformations (vikāra) of any kind. Be content with the wealth that accrues to you based on the actions of your previous births.

The first stanza taught about spiritual ignorance (avidya). To escape from this ignorance, reciting the names of the Lord was the suggested remedy.

Now the second stanza warns us against entertaining excessive desires (kāma) and on the necessity of controlling the mind.

The word ‘kāma’ is not limited merely to lustful desires. ‘Kāma’ includes desire of every form i.e. desire to obtain wealth, position/ title and possession of any kind are all part and parcel of kāma. This is also known as ‘trishna’. Trishna means thirst. Only water quenches thirst. Where a person is excessively thirsty and water is unavailable, his life will be in danger. Likewise when desire crosses all limits, it causes the person to fall to unimaginable levels! For this reason, Swami preaches that we should not allow desire (kāma) to come anywhere close to the mind.

Bhagavad Geeta explains the dangers of kaama in the following way- sangāt sanjāyate kāmah kāmāt krōdhō ‘bhijāyate.

Meaning- Association leads to desire; desire in turn paves the way towards anger. Anger causes the person to forget himself. This delusion causes faltering of intellect (buddhi). Complete destruction occurs in the person whose intellect is weakened and is in a very poor state.

As all these have their origin in desire, it is very important to ensure that the mind is untainted by desires.

People erroneously believe that fulfilling the desire is the best and only way to drive away the desire from the mind. Bhagavad Geeta however disagrees. It compares desire to fire. Offering ‘ghee’ (clarified butter) only increases the strength of the flames in the holy fire (homa). Likewise fulfilling of a desire only multiplies craving towards it. The person who is truly desirous of putting off the flames should pour water on it. What is the use of supplying it (desire) with ghee hoping that the flames will subside?

This ‘Moha Mudgara’ is not some preaching meant merely for saints or for very knowledgeable persons who are walking on the path of the Supreme. This holy text is equally important for people of all castes and communities irrespective of their social status and gender. For this reason, Shankara Bhagawad-pādāchārya Swami does not declare that earning wealth is bad.

He instead states that every person has some merits and demerits (punya-paapa) that he has brought forward from earlier births. Earning of money on earth is totally dependent on the merits and demerits that have thus been brought forward. Hence he preaches that every person should be content with whatever is earned by him with his efforts in this world. Do not entertain excessive desires.

People of this generation cannot be preached that earning money is wrong. Such preaching is not suited for present times. Instead the person is asked to be content with whatever is earned righteously with his hard work. That’s all. Secondly we should get over the misconception that fulfilling the desire will bring it to an end. As explained above, desire only multiplies once it is fulfilled. The craving increases. To control fire water or some other substance which puts out the flames should be used. Likewise the efforts that are needed to curtail the desires should be practiced. Only then desires will disappear.

Permanent link to this article: https://puttugam.com/episode-3-verse-2-be-content-with-the-wealth-you-earn/

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