Category: Q&A

Bhaja Govindam 11: Burning desire for Self-knowledge should be inculcated (Verse 10)

Vayasi gate kaḥ kāmavikāraḥ śuṣke nīre kaḥ kāsāraḥ |

Kṣīṇe vitte kaḥ parivāraḥ jñāte tattve kaḥ saṃsāraḥ || 10 ||

Meaning -Where do lust and other desires vanish after youthfulness vanishes? Does the lake exist after completely drying up? Where do family and relatives disappear after wealth disappears? Where does the cycle of repeated re-births (samsāra) disappear after the Supreme Knowledge is known?

In order to ensure that the Self-knowledge (atma tattva) reaches one and all, Shankara Bhagawad-pādāchārya uses 3 simple but different examples to drive home the point. The most common examples that every person can relate to are desires (kāma), family and relatives (parivāram) and waterbeds such as ponds/ lakes (kāsāra) and hence these have been chosen as examples.

We have discussed earlier that every human being goes through the 4 primary stages viz., infancy, childhood, youth and old age. Each stage brings certain mental and physical modifications. During old age, a person loses the sharpness that existed during youth. Body shrinks and does not co-operate. The passion for desires that was experienced during youth will now be absent. He will be incapacitated and helpless. As he is free from passion, he will preach the rules of dharma effectively!

A pond that is full of water attracts people who approach it for fulfilling their needs. If the water in this pond were to dry up, then who would approach it thereafter? Will the pond exist?

In a similar manner, as long as the house is abounding in wealth, relatives enjoy all the comforts it can grant. Once the money is exhausted all the members desert that household. Do birds continue to nest on the tree which has dried up completely? Likewise family members abandon a house in which wealth has dried up. At that moment, what will be the mental state of that person who has lived his entire life under the illusion that this family and this money were permanent companions?

If a person truly desires to go over and above such mental state, he should necessarily understand the Self-knowledge (atma tattva). Until this is obtained, he will be bound by these worldly bondages and be tormented by them.

This entire world will dissolve the moment he experiences Absolute Truth! Obtaining Supreme Knowledge (brahma jnana) means experiencing the truth- ‘I am Paramātma’. This is the state of liberation when alive (jeevanmukti). At that point, apart from the Self (atma) he cannot perceive anything else in this world.  That is why this is the most supreme transcendental knowledge.

‘jñāte tattve’ implies that the person should have a burning desire to acquire this knowledge. It is imperative for the person to obtain this knowledge directly from his Guru. Thereafter he should contemplate over this. After this, through meditation he should strive to experientially realize this. To reach this, it is imperative to possess a pure clean mind. Mind plays a critical role towards achieving this. Only the mind pushes the person towards Self- realization. The all-pervading Supreme Parabrahma can be understood only through the analysis of the ‘tattva’.

Permanent link to this article: https://puttugam.com/episode-11-burning-desire-for-self-knowledge-should-be-inculcated-verse-10/

Bhaja Govindam 9: All relationships and friendships are purely illusory (Verse 8)

Kā te kāntā kaste putraḥ saṃsāroyamatīva vicitraḥ |

Kasya tvaṃ vā kuta āyātaḥ tatvaṃ cintaya tadiha bhrātaḥ || 8 ||

Meaning – O brother, who is your wife? Who is your son? This samsāra that is replete with births and deaths is totally strange. To whom do you really belong? Where have you come from? Contemplate on this supreme truth while living in this gross body.

To thoroughly understand the meaning of this stanza, we should understand the story of King Chitraketu from Srimad Bhāgavatam. King Chitraketu had many wives yet remained childless for a very long time. Due to this he was dejected. Maharishi Angira once unexpectedly arrived at his kingdom. Understanding the agony of the king, the great sage performed a Yāga (sacrificial ritual) and handed over the prasadam to the first queen Kṛtadyuti. A little time later, Queen Kritadyuti was blessed with a baby boy.

The king who was blessed with a son after long period of time was unduly overjoyed. He spent all his time with his newborn and with Krtadyuti, thereby neglecting all other queens and administrative duties. Unable to bear this neglect the other queens were overcome by jealousy and therefore poisoned the little boy due to which he died.

Coming to know of his son’s death, King Chitraketu sat beside the dead body and was grieving piteously. Exactly at that minute, Maharishi Angira arrived there and consoled the king in the following manner, “O King, you are grieving for your deceased son. What is the relationship you have with this son in your previous birth, present birth and in your future one? Please think deeply. There is no rule that the being who was your father in your previous birth should necessarily be your father even in this birth. It is possible that this boy can be your father in another birth. It is also possible that there could be no relationship between the two of you. These are transitory relationships.

Just as the seeds emerging from a fruit disperse in different directions to emerge as separate trees, the souls who are born out of Paramatma and who are caught in time (kala), keeping meeting and separating periodically.

Therefore O king, it is wrong on your part to lament for your son. Please understand that all this is taking place because of illusion.  Although per your horoscope, you were destined to remain childless, in order to give you some happiness I performed the yāga and ensured that you were blessed with a son. Please remember that the son born to you was illusory. With this recollection, please increase your detachment (vairagya). Without getting attached, continue to rule wisely. Begin performing selfless action. Offer all the fruits of your work to the Almighty”.

With this teaching, wisdom dawned upon King Chitraketu and he was absolved of all his grief.

From this we understand that the relationship between two beings is purely illusory. Every being that assumes a body has a fixed longevity. Based on this it is possible that at time children predecease the elders. The agony experienced by the elders at such time is unexplainable. In such situation, if the person stands firmly and recollects these facts about the illusory relationship, then it will be beneficial. There is a story that explains about indebtedness and how the soul is born in accordance to it. If this is understood then no person will grieve that he is childless.

Permanent link to this article: https://puttugam.com/episode-9-all-relationships-and-friendships-are-purely-illusory-verse-8/

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/

What is the symbolism contained in Ganapati’s form?

Significance contained in Ganapati’s birthday:

Ganesh Chaturthi is the birthday of Lord Ganapati and is celebrated every year on the 4th day of the waxing fortnight, during the month of the Bhadrapada (the 6th month as per the Indian calendar).

Sixth month- The number 6 symbolizes that the energy, which we are worshipping as Ganapati, is over and above the 5 basic elements of earth, water, fire air and space.

Waxing fortnight- This signifies knowledge (jnana).

The 4th day (Chaturthi)- It symbolizes that this God is over and above the 3 attributes of Nature (trigunas) and also over and above the 3 states of existence (waking, dream and deep sleep states).

Therefore, in a nutshell, it can be said that the Supreme Lord who is over and above the 5 basic elements, the 3 states of existence as well as the 3 attributes is being worshipped on this day in the name of Ganapati.

Among the 6 chakras (spiritual energy centres), the base centre is the Mooladhara Chakra. Lord Ganapati is the primordial deity for this centre. This is also the reason as to why He is worshipped before commencing any task.

Symbolism behind his form:

His elephant head symbolizes limitless strength. It emphasizes that He is one who cannot be defeated. His large head symbolizes His wisdom. Small eyes show that He can see things far away and understand all happenings minutely with His foresight. The large ears display His ability to hear in great detail everything that is expressed.

The ‘pasha’ (noose) held in His hand shows that illusion is under His control. ‘Ankusha’ (goad) states that ego is under His control. The single tusk depicts the ultimate victory –the one from which there is no return. His big stomach contains in it all the secrets. The snake is the sleeping Kundalini. The rat symbolizes the destruction of all the secrets of the enemies. Ganapati sitting or standing on the rat means that He drives away spiritual ignorance. The existence of both the rat and the snake near Him teaches that a person has to give up jealousies, enmities and hatred and has to live in peace and harmony. The trunk symbolizes the Pranava mantra (AUM).

-(Bhaktimala Oct 1983, Oct 1988 & Nov 1985)

 

Ganapati has tiny eyes (sūkṣma netra) which imply ‘do not see evil’. The large ears imply ‘do not hear evil’. Ganapati eternally keeps the trunk folded and turned to imply ‘do not speak evil’. The famous principles of life, more commonly popular as Gandhiji’s principles, i.e. don’t see evil, don’t hear evil and don’t speak evil, are in reality the principles adopted by the ancient seers or Maharishis.

When we worship Lord Ganesha, we seek wealth, happiness etc. We secure from Him the happiness that we seek, but we fail to secure the jnana (knowledge), which is in fact most essential. Hence first learn to seek Jnana.

  • Bhaktimala Nov 1982 & Jan 1984

Permanent link to this article: https://puttugam.com/what-is-the-symbolism-contained-in-ganapatis-form/

Significance of Saraswati

Saraswati is always depicted as seated on a rock, playing a veena (musical instrument), wearing a white saree with a swan next to her. Saraswati means a flow. It is a flow of knowledge. When Saraswati is depicted as seated on a rock, it means that she is sitting on our head. Our backbone is the veena in her hands. The basis for the knowledge or Jnana is truth (satya). This is depicted by the white saree. The Jnana that is acquired through realization of truth leads to Brahmananda (bliss of Brahma). The swan signifies this ananda.

Thus the form of Saraswati signifies that she is the giver of knowledge (Jnana roopini). She is the basis not only for speech but also for the 64 kalas (arts). The movement of the sense organs and the thoughts in our mind are all her due to blessings only. Therefore not only students, but anyone who seeks good knowledge and good thoughts should take shelter in her.

She exists in the form of sound. As per the Puranas, Parashakti’s body parts became the 50 sounds or the 50 alphabets. All the languages in the world came from these 50 alphabets. These alphabets are her beejaksharas (seed letters). Beejaksharas are the minute sounds that explain about her.

The predominant beejaksharas in her worship are ‘Aim’ and ‘Vam’. Vam is the Amrita beeja. The word ‘Aim’ gives speech and knowledge. The story of Kalidasa is a great example of this. Kalidasa, the cowherd, would repeat the word ‘Aim, Aim’ to drive the cattle. Though he said it routinely, he was ultimately blessed with Devi’s compassion and he became one of the greatest poets.

  • Bhaktimala Dec 1997 & Mar 1998

Permanent link to this article: https://puttugam.com/significance-of-saraswati/

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