According to scriptures, the Ultimate Reality of Brahman is one without the Second. Brahman is of the nature of Existence-Consciousness-Bliss Absolute. The nature of Brahman is same as the nature of the Self. The Self is of the nature of Bliss but because of ignorance the nature of the Self is not known. Ignorance only seems to veil this blissful nature of Self doesn’t really veil the Self, and hence the ignorance is only an illusion. Because of ignorance of ones own nature of Self, he sees the world and the object of the world as different from oneself. On seeing the objects of the world different from oneself, he desires for that object and performs action to possess that object. But soon after he attains it, he desires for another object and thus the desire goes on. Thus because of the ignorance he desires for the object of the world, performs action to possess that object, experiences either pleasure or pain and gets deluded in the world. He thinks that he will get happiness if he possesses that object of the world forgetting his very own nature which is Bliss alone. Ignorance, Desire and Action form three knots in the heart of the person which is responsible for the cycle of birth and death. When the ignorance vanishes, then there will be no desires and hence no actions, such a person will always revel in the Bliss. This illusory ignorance vanishes when the seeker realizes that “I am the non-dual Brahman”. When the seeker thus realizes, all the dualities vanishes and such a person will always revel in the Bliss of the Self.
Shankara was going on pilgrimage to Kasi along with his disciples. While he was going, he saw an old man by-hearting the Sanskrit grammar. Shankara felt very bad on seeing this old man, who is spending his time on mere intellectual knowledge not spending time in contemplating on the Reality. Majority of the people spend their life in enjoying the worldly things and forget to contemplate on the Reality which alone can give the permanent bliss. So on seeing this, Shankara sang Bhaja Govindam.
Bhaja Govidam is also called Moha Mudgara, Hammer of Delusion. Bhaja Govindam has 31 slokas. The first sloka is sang in chorus, the next 12 slokas is sung by Shankara, the each of the remaining slokas is sung by the each of his 14 disciples of Shankara, and Shankara then added another 5 slokas thus 31 verses. The first 12 slokas are called Dvadasa Manjarika and the next 14 slokas are called chathurdasha manjarika.
bhaja govindam bhaja govindam
bhaja govindam müãhamate,
samprápte sannihite kále
na hi na hi rakúati dukøòkaraïe.(1)
Seek Govind, Seek Govind, Seek Govind, O Fool! When the appointed times comes (death), grammar rules surely will not save you.
müãha jahèni dhanágamatøúïám
kuru sadbuddhim manasi vitøúïám,
yal-labhase nijakarmopáttam
vittam tena vinodaya cittam.(2)
O Fool! Give up the thirst to possess wealth. Create in your mind, devoid of passions, thoughts of the Reality. With whatever you get, entertain your mind, be content.
nárèstanabharanábhèdeùam
døúûvá má gá moháveùam,
etan-mámsavasádi-vikáram
manasi vicintaya váram váram.(3)
Seeing the full bosom of young maidens and their navel, do not fall a prey to maddening delusion. This is but a modification of flesh and fat. Think well thus in your mind again and again.
nalinèdalagatajalam atitaralam
tadvaj-jèvitam atiùayacapalam,
viddhi vyádhy-abhimána-grastam
lokam ùokahatam ca samastam.(4)
The water drop playing on a lotus petal has an extremely uncertain existence; so also is life ever unstable. Understand, the very world is consumed by disease and conceit, and is riddled with pangs.
yávad-vittopárjana-saktas-
távan-nija-pariváro raktaç
paùcáj-jivati jarjara-dehe
vártam kopi na pøcchati gehe.(5)
As long as there is the ability to earn and save, so long are all your dependants attached to you. Later on, when you come to live with an old, infirm body, no one at home cares to speak even a word with you!!
yávat-pavano nivasati dehe
távat-pøcchati kuùalam gehe,
gatavati váyau dehápáye
bháryá bibhyati tasmin káye.(6)
As long as there dwells breath in the body, so long they enquire of your welfare at home. Once the breath leaves, the body decays, even the wife fears that very same body.
bálastávat kriãásaktas-
taruïastávat taruïèsaktaç
vøddhastávac-cintásaktaç
pare brahamïi ko'pi na saktaç(7)
So long as one is in one’s boyhood, one is attached to play, so long as one is in youth, one is attached to one’s own young woman; so long as one is in old age, one is attached to anxiety, yet no one, alas to the Supreme Brahman, is ever seen attached.
ká te kánte kaste putraç
samsáro'yam atèva vicitraç,
kasya tvam kaç kuta áyátas-
tattvam cintaya tadihaq, bhrátah.(8)
Who is your wife? Who is your son? Supremely wonderful indeed is this samsara. Of whom are you? From where have you come? O brother, think of that Truth here.
Satsañgatve nissañgatvam
nissañgatve nèrmohatvam
nirmohatve niùcalitatvam
niùcalitatve jèvanmuktiç.(9)
Through the company of the good, there arises non-attachment; through non-attachment there arises freedom from delusion; when there is freedom from delusion, there is the Immutable Reality; on experiencing the Immutable Reality, there comes the state of ‘liberated-in-life’.
Vayasi gate kaç kámavikáraç
Ùuúke nire kaç kásáraç
kúiïe vitte kaç pariváro
iòáte tattve kaç samsáraç.(10)
When youthfulness has passed, where is lust and its play? When water is evaporated, where is the lake? When the wealth is reduced, where is the retinue? When the Truth is realised, where is samsara?
má kuru dhanajanayauvanagarvam
harati nimeúát kalaç sarvam,
máyámayam idam akhilam hitvá,
brahmapadam tvam praviùa viditvá.(11)
Take no pride in your possession, in the people at your command, in the youthfulness that you have. Time loots away all these in a moment. Leaving aside all these, after knowing their illusory nature, realise the state of Brahman and enter into it.
dinayáminyau sáyam prátaç
ùèùiravasantau punar-áyátaç
kálaç krèãati gacchaty-áyus-
tapapi na muòcaty-áùaváyuç.(12)
Day and night, dawn and dusk, winter and spring, again and again come and depart. Time sports and life ebbs away. And yet, one leaves not the gusts of desires.
ká te kántá-dhana-gata-cintá
vátula kim tava násti nivantá
trijagati sajjana sañgatir eká
bhavati bhavárïava-taraïe nauká.(13)
O Distracted One! Why worry about wife, wealth? Is there not for you the One who ordains? In the three worlds it is the association-with-good-people alone that can serve as a boat to cross the sea of change, birth and death.
jaûilo muïãi luòchitakeùaç
káúayámbarabahukøtaveúaç
paùyannapi ca na paùyati müãho
hyundaranimittam bahukøtaveúaç.(14)
One ascetic with matted locks, one with shaven head, one with hairs pulled out one by one, another parading in his ochre robes – these are fools who, though seeing, do not see. Indeed, these different disguises or apparels are only for their belly’s sake.
aïgam gallitam palitam muïãam
daùanavihinam játam tuïãam
vøddho yáti gøhitvá daïãam
tadapi na muòcaty-áùapiïãam.(15)
The body has become worn out. The head has turned grey. The mouth has become toothless. The old man moves about leaning on his staff. Even then he leaves not the bundle of his desires.
agre vanhiç pøúûhe bhánü
rátrau cubuka-samarpita-jánuç
karatalabhikúas tarutalavásas
tapadi na muòcaty-áùapáùaç.(16)
In front the fire, at the back the sun, late at night he sits with his knees held to his chin; he receives alms in his own scooped palm and lives under the shelter of some tree, and yet the noose of desires spares him not!
kurute gañgáságaragamanam
vrataparipálnam athava dánam,
jòánavihènaç sarvamatena
muktim na bhajati janmaùatena.(17)
One may, in pilgrimage, go to where the Ganges meets the ocean, called the Gangaasaagar, or observe vows, or distribute gifts away in charity. If he is devoid of first-hand-experience-ofthe-Truth, according to all schools of thought, he gains no release, even in a hundred lives.
suramandiratarumülanivásaç
ùayyá bhütalam ajinam vásaç
sarvaparigrahabhogatyágaç
kasya sukham na karoti virágaç.(18)
Sheltering in temples, under some trees, sleeping on the naked ground, wearing a deerskin, and thus renouncing all idea-ofpossession and thirst-to-enjoy, to whom will not dispassion bring happiness?
yogarato vá bhogarato vá
sañgarato va sañgavihènaç
yasya brahmaïni ramate cittam
nandati nandati nandaty-eva.(19)
Let one revel in Yoga or let him revel in Bhoga. Let one seek enjoyment in company or let him revel in solitude away from the crowd. He whose mind revels in Brahman, he enjoys, verily, he alone enjoys.
bhagavadgètá kiòcid-adhitá
gañgáialalavakaïiká pètá,
sakûød-api yena murári-samarcá
kriyate tasya yamena na carcá.(20)
To one who has studied the Bhagavad Gita even a little, who has sipped at least a drop of Ganges-water, who has worshipped at least one Lord Muraari, to him there is no quarrel with Yama, the Lord of Death.
punarapi jananam punarapi masraïam
punarabi jananè-jaûhare ùayanam,
iha samsáre bahu-dustáre
køpaya' páre páhi muráre.(21)
Again birth, again death, and again lying in mother’s womb – this samsara process is very hard to cross over. Save me O destroyer of Mura, (Lord Krishna) through Thy infinite kindness.
rathyá-carpata-viracita-kanthaç
puïyápuïya-vivarjita-panthaç,
yogi yoga-niyojita-citto
ramate bálonmattavad-eva.(22)
The Yogin who wears but a godadi (shawl made of rags), who walks the path that is beyond merit and demerit, whose mind is joined in perfect Yoga with its goal, he revels (in Godconsciousness) – and lives thereafter – as a child or as a madman
kastvam ko'ham kuta áyátaç
ká me jananè ko me tátaç,
iti paribhávaya sarvam asáram
viùvam tyaktvá svapnavicáram.(23)
Who are you? Who am I? From where did I come? Who is my mother? Who is my father? Thus enquire, leaving aside the entire world-of-experience, essenceless and a mere dreamland, born of imagination.
tvayi mayi cányatraiko viúïur-
vyartham kupyasi maasahiúïuç,
sarvasminnapi paùyátmánam
sarvatrotsøja bhedájòánam.(24)
In you, in me and in all other places too there is but one AllPervading Reality. Being impatient, you are unnecessarily getting angry with me. If you want to attain soon the Vishnu-status, be equal-minded in all circumstances.
Ùatrau mitre putre bandhau
má kuru yatnam vigrahasandhau,
bhava samacittaç sarvatra tvam
vánchasyacirád yadi viúïutvam.(25)
Strive not, waste not your energy to fight against or to make friends with your enemy, friend, son or relative. Seeking the Self everywhere, lift the sense-of-difference born out of ‘ignorance’.
kámam krodham lobham moham
tyaktvá'tmánam bhávaya ko'ham
átmjòanavihèná muãhás
te pacyante narakanigüãháç.(26)
Leaving desire, anger, greed and delusion, the seeker sees in the Self ‘He Am I’. They are fools those who have not Self-knowledge, and they consequently, as a captive in hell, are tortured.
geyam gètánámasahasram
dhyeyam ùrèpatirüpam ajasram
neyam sajjana-sañge cittam
deyam dènajanáya ca vittam(27)
The Bhagavad Gita and Sahasranama are to be chanted; always the form of the Lord of Lakshmi is to be meditated upon; the mind is to be led towards the company of the good; wealth is to be shared with the needy.
sukhataç kriyate rámábhogaç
paùcáddhanta ùarère rogaç
yadyapi loke maraïam ùaraïam
tapapi na muòcati pápácaraïam.(28)
Very readily one indulges in carnal pleasures; later on, alas, come diseases of the body. Even though in the world the ultimate end is death, even then man leaves not his sinful behaviour.
artham anartham bhávaya nityam
násti tataç sukhaleùaç satyam
putrádapi dhanabhájam bhètiç
sarvatraiúá vihitá rètiç.(29)
Wealth is calamitous’, thus reflect constantly: the truth is that there is no happiness at all to be got from it. To the rich, there is fear even from his own son. This is the way with wealth everywhere.
práïáyámam pratyáháram
nityánityavivekavicáram,
jápyasametasamádhividhánam
kurvavadhánam mahadavadhánam.(30)
The control of all activities, the sense-withdrawal, the reflection, along with japa and the practice of reaching the total-innersilence – these, perform with care, with great care.
gurucaraïámbuja-nirbhara-bhaktaç
samsárád-acirád-bhava muktaç
sendriya-mánasa-niyamád-evam
drakúyasi nijahødayasthqam devam.(31)
Shankara was going on pilgrimage to Kasi along with his disciples. While he was going, he saw an old man by-hearting the Sanskrit grammar. Shankara felt very bad on seeing this old man, who is spending his time on mere intellectual knowledge not spending time in contemplating on the Reality. Majority of the people spend their life in enjoying the worldly things and forget to contemplate on the Reality which alone can give the permanent bliss. So on seeing this, Shankara sang Bhaja Govindam.
Bhaja Govidam is also called Moha Mudgara, Hammer of Delusion. Bhaja Govindam has 31 slokas. The first sloka is sang in chorus, the next 12 slokas is sung by Shankara, the each of the remaining slokas is sung by the each of his 14 disciples of Shankara, and Shankara then added another 5 slokas thus 31 verses. The first 12 slokas are called Dvadasa Manjarika and the next 14 slokas are called chathurdasha manjarika.
bhaja govindam bhaja govindam
bhaja govindam müãhamate,
samprápte sannihite kále
na hi na hi rakúati dukøòkaraïe.(1)
Seek Govind, Seek Govind, Seek Govind, O Fool! When the appointed times comes (death), grammar rules surely will not save you.
müãha jahèni dhanágamatøúïám
kuru sadbuddhim manasi vitøúïám,
yal-labhase nijakarmopáttam
vittam tena vinodaya cittam.(2)
O Fool! Give up the thirst to possess wealth. Create in your mind, devoid of passions, thoughts of the Reality. With whatever you get, entertain your mind, be content.
nárèstanabharanábhèdeùam
døúûvá má gá moháveùam,
etan-mámsavasádi-vikáram
manasi vicintaya váram váram.(3)
Seeing the full bosom of young maidens and their navel, do not fall a prey to maddening delusion. This is but a modification of flesh and fat. Think well thus in your mind again and again.
nalinèdalagatajalam atitaralam
tadvaj-jèvitam atiùayacapalam,
viddhi vyádhy-abhimána-grastam
lokam ùokahatam ca samastam.(4)
The water drop playing on a lotus petal has an extremely uncertain existence; so also is life ever unstable. Understand, the very world is consumed by disease and conceit, and is riddled with pangs.
yávad-vittopárjana-saktas-
távan-nija-pariváro raktaç
paùcáj-jivati jarjara-dehe
vártam kopi na pøcchati gehe.(5)
As long as there is the ability to earn and save, so long are all your dependants attached to you. Later on, when you come to live with an old, infirm body, no one at home cares to speak even a word with you!!
yávat-pavano nivasati dehe
távat-pøcchati kuùalam gehe,
gatavati váyau dehápáye
bháryá bibhyati tasmin káye.(6)
As long as there dwells breath in the body, so long they enquire of your welfare at home. Once the breath leaves, the body decays, even the wife fears that very same body.
bálastávat kriãásaktas-
taruïastávat taruïèsaktaç
vøddhastávac-cintásaktaç
pare brahamïi ko'pi na saktaç(7)
So long as one is in one’s boyhood, one is attached to play, so long as one is in youth, one is attached to one’s own young woman; so long as one is in old age, one is attached to anxiety, yet no one, alas to the Supreme Brahman, is ever seen attached.
ká te kánte kaste putraç
samsáro'yam atèva vicitraç,
kasya tvam kaç kuta áyátas-
tattvam cintaya tadihaq, bhrátah.(8)
Who is your wife? Who is your son? Supremely wonderful indeed is this samsara. Of whom are you? From where have you come? O brother, think of that Truth here.
Satsañgatve nissañgatvam
nissañgatve nèrmohatvam
nirmohatve niùcalitatvam
niùcalitatve jèvanmuktiç.(9)
Through the company of the good, there arises non-attachment; through non-attachment there arises freedom from delusion; when there is freedom from delusion, there is the Immutable Reality; on experiencing the Immutable Reality, there comes the state of ‘liberated-in-life’.
Vayasi gate kaç kámavikáraç
Ùuúke nire kaç kásáraç
kúiïe vitte kaç pariváro
iòáte tattve kaç samsáraç.(10)
When youthfulness has passed, where is lust and its play? When water is evaporated, where is the lake? When the wealth is reduced, where is the retinue? When the Truth is realised, where is samsara?
má kuru dhanajanayauvanagarvam
harati nimeúát kalaç sarvam,
máyámayam idam akhilam hitvá,
brahmapadam tvam praviùa viditvá.(11)
Take no pride in your possession, in the people at your command, in the youthfulness that you have. Time loots away all these in a moment. Leaving aside all these, after knowing their illusory nature, realise the state of Brahman and enter into it.
dinayáminyau sáyam prátaç
ùèùiravasantau punar-áyátaç
kálaç krèãati gacchaty-áyus-
tapapi na muòcaty-áùaváyuç.(12)
Day and night, dawn and dusk, winter and spring, again and again come and depart. Time sports and life ebbs away. And yet, one leaves not the gusts of desires.
ká te kántá-dhana-gata-cintá
vátula kim tava násti nivantá
trijagati sajjana sañgatir eká
bhavati bhavárïava-taraïe nauká.(13)
O Distracted One! Why worry about wife, wealth? Is there not for you the One who ordains? In the three worlds it is the association-with-good-people alone that can serve as a boat to cross the sea of change, birth and death.
jaûilo muïãi luòchitakeùaç
káúayámbarabahukøtaveúaç
paùyannapi ca na paùyati müãho
hyundaranimittam bahukøtaveúaç.(14)
One ascetic with matted locks, one with shaven head, one with hairs pulled out one by one, another parading in his ochre robes – these are fools who, though seeing, do not see. Indeed, these different disguises or apparels are only for their belly’s sake.
aïgam gallitam palitam muïãam
daùanavihinam játam tuïãam
vøddho yáti gøhitvá daïãam
tadapi na muòcaty-áùapiïãam.(15)
The body has become worn out. The head has turned grey. The mouth has become toothless. The old man moves about leaning on his staff. Even then he leaves not the bundle of his desires.
agre vanhiç pøúûhe bhánü
rátrau cubuka-samarpita-jánuç
karatalabhikúas tarutalavásas
tapadi na muòcaty-áùapáùaç.(16)
In front the fire, at the back the sun, late at night he sits with his knees held to his chin; he receives alms in his own scooped palm and lives under the shelter of some tree, and yet the noose of desires spares him not!
kurute gañgáságaragamanam
vrataparipálnam athava dánam,
jòánavihènaç sarvamatena
muktim na bhajati janmaùatena.(17)
One may, in pilgrimage, go to where the Ganges meets the ocean, called the Gangaasaagar, or observe vows, or distribute gifts away in charity. If he is devoid of first-hand-experience-ofthe-Truth, according to all schools of thought, he gains no release, even in a hundred lives.
suramandiratarumülanivásaç
ùayyá bhütalam ajinam vásaç
sarvaparigrahabhogatyágaç
kasya sukham na karoti virágaç.(18)
Sheltering in temples, under some trees, sleeping on the naked ground, wearing a deerskin, and thus renouncing all idea-ofpossession and thirst-to-enjoy, to whom will not dispassion bring happiness?
yogarato vá bhogarato vá
sañgarato va sañgavihènaç
yasya brahmaïni ramate cittam
nandati nandati nandaty-eva.(19)
Let one revel in Yoga or let him revel in Bhoga. Let one seek enjoyment in company or let him revel in solitude away from the crowd. He whose mind revels in Brahman, he enjoys, verily, he alone enjoys.
bhagavadgètá kiòcid-adhitá
gañgáialalavakaïiká pètá,
sakûød-api yena murári-samarcá
kriyate tasya yamena na carcá.(20)
To one who has studied the Bhagavad Gita even a little, who has sipped at least a drop of Ganges-water, who has worshipped at least one Lord Muraari, to him there is no quarrel with Yama, the Lord of Death.
punarapi jananam punarapi masraïam
punarabi jananè-jaûhare ùayanam,
iha samsáre bahu-dustáre
køpaya' páre páhi muráre.(21)
Again birth, again death, and again lying in mother’s womb – this samsara process is very hard to cross over. Save me O destroyer of Mura, (Lord Krishna) through Thy infinite kindness.
rathyá-carpata-viracita-kanthaç
puïyápuïya-vivarjita-panthaç,
yogi yoga-niyojita-citto
ramate bálonmattavad-eva.(22)
The Yogin who wears but a godadi (shawl made of rags), who walks the path that is beyond merit and demerit, whose mind is joined in perfect Yoga with its goal, he revels (in Godconsciousness) – and lives thereafter – as a child or as a madman
kastvam ko'ham kuta áyátaç
ká me jananè ko me tátaç,
iti paribhávaya sarvam asáram
viùvam tyaktvá svapnavicáram.(23)
Who are you? Who am I? From where did I come? Who is my mother? Who is my father? Thus enquire, leaving aside the entire world-of-experience, essenceless and a mere dreamland, born of imagination.
tvayi mayi cányatraiko viúïur-
vyartham kupyasi maasahiúïuç,
sarvasminnapi paùyátmánam
sarvatrotsøja bhedájòánam.(24)
In you, in me and in all other places too there is but one AllPervading Reality. Being impatient, you are unnecessarily getting angry with me. If you want to attain soon the Vishnu-status, be equal-minded in all circumstances.
Ùatrau mitre putre bandhau
má kuru yatnam vigrahasandhau,
bhava samacittaç sarvatra tvam
vánchasyacirád yadi viúïutvam.(25)
Strive not, waste not your energy to fight against or to make friends with your enemy, friend, son or relative. Seeking the Self everywhere, lift the sense-of-difference born out of ‘ignorance’.
kámam krodham lobham moham
tyaktvá'tmánam bhávaya ko'ham
átmjòanavihèná muãhás
te pacyante narakanigüãháç.(26)
Leaving desire, anger, greed and delusion, the seeker sees in the Self ‘He Am I’. They are fools those who have not Self-knowledge, and they consequently, as a captive in hell, are tortured.
geyam gètánámasahasram
dhyeyam ùrèpatirüpam ajasram
neyam sajjana-sañge cittam
deyam dènajanáya ca vittam(27)
The Bhagavad Gita and Sahasranama are to be chanted; always the form of the Lord of Lakshmi is to be meditated upon; the mind is to be led towards the company of the good; wealth is to be shared with the needy.
sukhataç kriyate rámábhogaç
paùcáddhanta ùarère rogaç
yadyapi loke maraïam ùaraïam
tapapi na muòcati pápácaraïam.(28)
Very readily one indulges in carnal pleasures; later on, alas, come diseases of the body. Even though in the world the ultimate end is death, even then man leaves not his sinful behaviour.
artham anartham bhávaya nityam
násti tataç sukhaleùaç satyam
putrádapi dhanabhájam bhètiç
sarvatraiúá vihitá rètiç.(29)
Wealth is calamitous’, thus reflect constantly: the truth is that there is no happiness at all to be got from it. To the rich, there is fear even from his own son. This is the way with wealth everywhere.
práïáyámam pratyáháram
nityánityavivekavicáram,
jápyasametasamádhividhánam
kurvavadhánam mahadavadhánam.(30)
The control of all activities, the sense-withdrawal, the reflection, along with japa and the practice of reaching the total-innersilence – these, perform with care, with great care.
gurucaraïámbuja-nirbhara-bhaktaç
samsárád-acirád-bhava muktaç
sendriya-mánasa-niyamád-evam
drakúyasi nijahødayasthqam devam.(31)
O Devotee of the lotus-feet of the teacher! May you become liberated soon from the samsara through the discipline of the sense-organs and the mind. You will come to experience the Lord that dwells in your own heart.
- Adi Shankaracharya
Born in Kaladi, South India between 700 and 800 AD, Shankaracharya met his Guru, Sri Govindapada at an early age and led the life of a renunciate and ascetic. He founded four ashrams (Mathas) and started the Swami order, the same lineage to which belong Swami Sivananda and Swami Vishnu-devananda.
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