Bhaja Govindam study group...

Form your study group and study a chosen Vedanta text or shloka.

Re: Bhaja Govindam study group...

Postby uma » Thu Sep 08, 2011 12:17 pm

Hari Om. Pranam.

Posting Verse 20 -

भगवद्गीता किन्चिदधीता
गङ्गा जललवकणिका पीता ।
सकृदपि येन मुरारिसमर्चा
क्रियते तस्य यमेन न चर्चा ।।
( भज गोविन्दं भज गोविन्दं..... ) (२०)

Bhagvadgeeta kinchidadheeta
gangaa jalalavakanikaa pita
sakrudapi yena muraareesamarchaa
kriyate tasya yamena na charchaa

भगवद गीता - The Bhagavad Geeta , किञ्चित् -(even) a little , अधीता -has studied, गङ्गा जल लव कणिका -a drop of Ganges water, पीता-has sipped , सकृत अपि -at least once, येन -by whom, मुरारिसमर्चा -worship of the Lord Murari, ( मुरस्य अरि: - the enemy of Mura, a rakshasa), क्रियते-is done, तस्य -to him, यमेन -with Yama,the Lord of Death न -never, चर्चा -quarrel (discussion), भज -seek, गोविन्दं -Govind

20. To one who has studied the Bhagvad Geeta even a little, who has sipped at least a drop of Ganges-water,who has worshipped at least once lord Murari, there is no discussion (quarrel) with Yama, the Lord of Death.
(Seek Govinda, Seek Govinda....)

Regards

uma
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

Re: Bhaja Govindam study group...

Postby shaliniprasadk7 » Fri Sep 16, 2011 7:14 pm

Sorry for the delay...samsara duties that took priority!
Anyway,
Here is Verse 22:

Rathyaacharpatavirachitakanthah
Punyaapunyavivarjitapanthah
YogiiYoganiyojithachitto
Ramate baalonmatthavadeva.
(Bhaja Govindam, Bhaja Govindam)



Rathyaa- the road; Charpata- pieces of old cloth; Virachita- made of; Kanthah- a shawl(a godadi); Punya-Apunya- merit and demerit; Vivarjita- well left; panthah- the path; yogi- the Yogin; yoga niyojitha chitthah- whose mind is joined in perfect yoga; ramate- sports ( lives thereafter) Baalavat eva- as a child (or) Unmatthavath Eva- as a madman; Bhaja Govinda- Seek Govinda.

The Yogi who wears but just a godadi, (which is a shawl made of pieces of cloth thrown away by others, picked up from the streets and stitched together), who walks the path that is beyond merit and demerit, whose mind is joined in perfect yoga with its goal, revels (in God-Conciousness)- and lives thereafter- as a child or a madman.( Seek Govinda...Seek Govinda)
shaliniprasadk7
 
Posts: 50
Joined: Tue Jul 26, 2011 2:26 pm

Re: Bhaja Govindam study group...

Postby shaliniprasadk7 » Sun Sep 18, 2011 10:11 pm

Reflections on Verses 20, 21 and 22:
Verse 20:
When one has sipped on the Ganga(Jnana Ganga) even once, when one has worshipped the Lord, Murari even once, when one has studied(not chanted or read) the Bhagavadgita, one has nothing to say to the Lord of Death, Yama. Who is Yama..he is after all doing his duties and it is also in my best interest because it has been ordained by the most compassionate Lord as per my own karmas!!The journey of the jivatma(me) goes on until it(I) realizes its true self and for this it has move from one body to the other..the facilitator being Lord Yama. In order to understand this I need to have
1.Sipped(experienced) Ganga (the knowledge purified by Lord Shiva(mangalaswaroopa) , 2.Worshipped the Slayer of Murari (the one who destroys the negatives in me)
3. and then Studied the Song of the Lord, Bhagavadgita. The Bhagavadgita when studied especially through a Guru leads us to liberation..there is no doubt in that..it has been promised by Lord himself in the same Bhagavadgita!!
When this is the case, what do I have to argue with Lord Yama...I would bow down to him, ask for his best wishes for my journey ahead on the path to liberation!!

Verse 21:
In case I didnt do any of the above, then I am bound to go through the cycles of birth and death! Then obviously I would feel this samsarato be very difficult to cross over and then finally I shall call out to Murari, the remover all my difficulties (difficulties or obstacles represented by Mura ). In fact it is said that I have prayed thus to Him whhen I was in my mother's womb...sadly I forgot all of that when I came out and sufferred what i felt are the onslaughts of samsara. Then one fine day I had to pray out of sheer helplessness to the ever compassionate One to protect me. With the unbearable weight of my Vasanas , having nothing more to offer to Him, I finally surrender to Him my ego and then He shall hold me up and take me along the journey through His grace to sublimate all my vasanas and finally end my journey to liberation. Let me by His grace surrender even NOW , its never too late!!

Verse 22:
When i have reached the end of my journey, how might i be...like a child or like a madman or like a ghost. What is common among these...the ego is absent..there is no Aham and Mama, hence no chance of adding on any vasanas. When the ego is not there who experiences punya or apunya(represents any pairs of opposites)?
When such a person has no identification with the body, He treats it like a tool and gives it what it needs. He is beyond the mind and intellect too and hence He revels in the Self alone. He is in his own thoughts just like a child or a madman!Also, the important point here is that there are no agitations in him and he is always joyful reveling in his true nature.
shaliniprasadk7
 
Posts: 50
Joined: Tue Jul 26, 2011 2:26 pm

Re: Bhaja Govindam study group...

Postby meera » Mon Sep 19, 2011 3:41 pm

Verse 20

A life review with Yama devata is suggested for every jiva after its life’s journey is completed.

A review meeting with Yamadev would typically examine misdeeds, errors, sins (yielding to vasanas instead of exhausting it)...it could also include things one should have done during the journey which one did not do or did poorly. This includes yamas and niyamas, and other such prescribed duties arising out of Naimitya karmas towards ones status in life as householder, parent, child, sibling citizen, neighbour, human. There are duties enjoined to being in these roles. And there are the Nishiddha karmas which he may not do...forbidden. Most of these are common sense respect for life and creation but is good to know what these duties are.

Life is an opportunity to work towards perfection. That is what it amounts to. I come here with vasanas and prarabda, get birth in a given home among given people, with given opportunities. The balance sheet of life is usually so foolproof that if one did what one is supposed to do, with the right attitude that alone is enough.

What one is ‘supposed to do’ includes examining one’s relationship with Jagat and Isvara, and/or understanding it. That takes long. In the process it leads one to be grateful for this birth where one can objectively worship the Lord, sing His glories, share His glories, revel in it and sit in satsang such as this and enjoy the resultant learning. Yes, and some learning comes as realisation of one’s weaknesses.... which is a key part of this life’s journey.

Having realised, one is expected to take that to its logical conclusion, ie, working on it to erase it. Working on it includes replacing that weakness with its counterpart. So if I relaise I have a tendency to be bristly and irritable, I have a duty to work at ‘not being irritable and bristly’ and SIMULTANEOUSLY work at cultivating its counterpart – patience and tolerance combined with love and compassion. Not clinically practised patience. But patience arising from love.

How will that love just come up on its own?

When I know that the Pranadah, Vidhaata,the Aatmavaan is the same in every being! And this I get to know by reading the Upanishads. I have a duty to know what the original Manual of Living has to say about what I am doing here and how I should be doing what I am supposed to be doing here. The Upanishads are not easy to read, especially not in today's times when we don't know sanskrit and english destroys a lot of the original intention, unless we learn from a Guru. So the answer is the Bhagvad Gita, which is the distilled essence of all the Upanishads. Which is why in the Geeta Dhyana shloka we say, "Sarvopanishado gaavo, dogdha gopalanandanah...partho vatsa sudheer bhokta, dugdham gitaamrutamahat..." ie, Gopala/Krishna milked all the Upanishads, fed it to the calf Arjuna, and this is the milk that is enjoyed by the wise people...

Yama might want to know all this from me -- including did I operate life with a manual or freewheeled...

And Yama dev has a right to do so, enjoined by a duty placed upon him to assess all jivas. For he is the Lord of Dharma as well. Duty and Fair play.

So it is not that I don’t have any work with Yama. I do. But when I meet him, I need to make sure my homework is done. He is concerned only with that.

Lord Murari is Bhagawan. It is accepting His overlordship, through knowing that He is the doer not me. Therefore not laying claim to anything here, for they all belong to Him. I am a mere tenant, with free lease of all His creation. All that is expected of me is respect for creation – and that uniquely includes human beings. Respect for humans.

Ganga: This aspect is still not clear to me. Purity and preciousness of the Ganga is apparent, but the duty aspect is still not clear. But I would like to add that this verse was composed by a disciple of Sri Sankara on his way back from a dip in the Holy Ganges.

If someone can stress upon the importance of sipping the Ganga waters.... I would like to know.

Hari Om
User avatar
meera
 
Posts: 1537
Joined: Sat Mar 20, 2010 7:57 am

Re: Bhaja Govindam study group...

Postby uma » Tue Sep 20, 2011 1:15 pm

Hari Om. Pranam.

Verse 20

This verse is believed to be contributed by Sri Anandgiri.

It tells us how to overcome death or fear of death. Anyone who has studied even a little bit of Geeta, or anyone who has sipped a little bit of Ganges water or anyone who has worshipped Lord Murari at least once need not fear Yama, the God of Death.

Bhagvad Geeta is believed to be the “saar (crux) “ of all upanishadas. It shows us how to live this life and also explains to us that we are all eternal Self. The explanations in Bhagvad Geeta , if studied properly and under the guidance of Guru, can lead us towards understanding Self. When one understands the eternal existence of Self, why would anyone fear death, which is just the death of the physical body ?

The river Ganges is considered to be sacred river. As explained, it is heavenly Ganges, which is a flow of spiritual knowledge which came to earth due to efforts of Bhagirath. To save the earth, the blow of the hit of the water, Shiva came forward and suffered that blow. Ganges then flows gently out of the matted hair of Shiva. The river is considered as sacred and a dip in the river is believed to wash away all the sins. Sipping Ganges water is believed to lead one to moksh. ( Self realization ) If Ganges is the flow of Spiritual knowledge, then testing Ganges water means having a glimpse of the Self knowledge. One who has had a glimpse of the knowledge of the Self, one who understands the eternal existence, why he should fear Yama, the death ? There are no more births or deaths, when there is Self realization.

Worshipping Murari, is interpreted as worshipping enemy of Mura, the ego. When ego is annilhilated totally, then one becomes Self. Due to the ego, the feeling of separate existence, the feeling of being different from the others comes into the picture. When there is no ego, one becomes Self or becomes united once again with the Self. Again no fear of Yamadharma, the Lord of Death.

Verse 21

This is an ardent prayer to Murari. Unless there is Self realization, the being keeps on rotating in the wheel of births, experiences and deaths. In each birth, there are vasanas, actions, again further impressions, death and then to realize/ experience those vasanas, again birth. It becomes a never ending cycle. And not only births are painful, but even living in this world and the death as well. Hence, the prayer to Murari to save from this wheel of births and deaths.

Shaliniji’s comments on this verse are very apt :
“With the unbearable weight of my Vasanas , having nothing more to offer to Him, I finally surrender to Him my ego and then He shall hold me up and take me along the journey through His grace to sublimate all my vasanas and finally end my journey to liberation. Let me by His grace surrender even NOW , its never too late!!”



Verse 22

This verse is attributed to Sri Nityananda.

It says that a Yogi, whose mind is perfectly joined with the goal, all the time , that is with the Self, is not much bothered about what he wears, how he lives etc. He is constantly reveling in Self, and he is just like a child – having momentarily emotions but forgetting them the next moment, or like a mad man – having thoughts so different from the rest of the world or like pischatvat – who moves fearlessly everywhere and others are afraid of him, due to reverence. Such Yogi is always peaceful, equipoised ( samya avastha ) and he gives back to the world much more than what he takes from the world.

Regards

uma
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

Re: Bhaja Govindam study group...

Postby meera » Thu Sep 22, 2011 8:02 am

Hari Om...

I hope I will be allowed to make a second post on Verse 20. I have had a new line of thought, which I wanted to share.


Yama is the icon of change. This is the starting point of the understanding of this verse.

Yama signifies end of one aspect/phase so that a new aspect/phase may begin. This annihilation or conclusion applies to things, people, relationships, feelings, state of being, growth stages, ideas. So an idea of a thing as it is with me today can end and in its place can arise a new form of the same idea. Very similar to – from a state of ‘the cup is half empty’ to a newer state of ‘’in fact the cup is half full’. A change of mindset.

In a seeker’s life, change is usually as subtle as this. And it is indeed charming.

So Yama is the one who delivers change.

The fear of Yama arises from the fear of losing this body identity and that is legitimate as long as the reality for us remains the body and its appurtenances. But that He operates daily at different levels is ignored by us.

That being so, we attach ourselves to the littler joys of the material world, the secular world. We shudder with the change felt in the body, in the mind, in the intellect. When love changes to dislike, we get fearful. When someone we were so close to since childhood, so that she or he is a part of our very existence and unquestionably so, when such a person turns cold, there is fear over this change. When the same food which brought us joy, now causes allergic reaction, we are doubtful and worried. When the same legs that ran the 400 m at school and college and after, now sends shooting pains at the knee, there is fear.
These changes are a part of the jada that is the external casing of the soul. The packing material.

Point is, as long as we stay identified with this, we will remain fearful of change. As long as we remain body identified, mind identified, intellect identified, we will continue to protect them and idolise them. Even when we are scientifically shown that these are jada, we go ‘naaaaah’ and continue to protect them....whereas...

........ the great Sankara is simply saying, just move a little away from this, and look towards home. To the One from where you came...that is where you belong and need to find your way back to. An actor has to change from his costume and role to his regular gear and go back home to his family.

If we stay identified with our costume, and refuse to change, how will we go home?

Sri Sankara says, this acceptance, this shift to a different perspective of your source, requires that you move away from matter to spirit (of a thing). Gold being the same, it is variously seen as chain or ring or whatnot. If you (me, us, we, one) stay with the essence as gold, you will cease to be attached to its form. (from an investment standpoint). Likewise, if we see Brahman as the essence, the forms will be seen as mere appearances of Brahman.

So how do we get to the spirit of a thing, and thus move away from the form of a thing? For form is what changes, and form is what keeps us deluded. Death happens to it. The best shirt loses color, buttons break, collar goes weird, cuffs fray...what to do?

These are all forms of its death. And these changes worry us, so that the mind remains even more tightly in the realm of the material. Whereas Sri Sankara wants us to step aside and look at the beyond...

Sri Sankara says, get to the spirit behind a thing. Remove the labels. If you get to the spirit, the changes will be so pointless and meaningless that it won;t touch you. And you will see that this change is no change at all, for I am verily changeless...and out of the compassion of his heart, Sri Sankara gives us 3 medicines which will make this shift possible for us. I guess he felt that if they have reached me this far, (via the Bhaja Govindam text), they will have the tenacity to examine these 3 methods.

So get to the spirit and when we work at the spirit of every thought, action, person and thing, we live life spiritually.
But this is very difficult on its own, esp since we have led a huge life of being taught and trained in being things-driven, performance driven, security driven (save body, things, property, image, fame, name, and these days even body parts).

Sri Sankara says, to get there you have 3 means: a) Logic, which the Gita gives you, as it is the milk of the Upanishads. Distilled and extracted and brought to you in a beautiful ready-to-consume tetra-pack. You can (therefrom) realise that the life that you experience is the same in every other thing, that the One is in fact appearing as the many (eko’ham bahushyaam), that the mind needs to be taken away from its preoccupations of the objective world (which were given only for exhausting the silly vasana-s) ... towards Home which is the goal.

b) Consider, then adopt the supremacy of the Lord as the Divine Law Maker, Dispenser of Justice; Once you realise there is an unsurpassable law above you which you cannot control, you realise the frailty of the Ego... and this ego needs to be worked on and sublimated, offered in service of that same Law Maker. The symbolism is given by Lord as Murari eliminating Mura the demon. But going behind the symbolism, one must continue to dialogue with the Lord which is what will keep us ever growing, ever learning, ever vigilant of what He asks of us to do for HIM and for His world than for me and my world...Ego is all that keeps me tied to myself and my identification as a certain definition and tied to the narrow vision of the world as seen with my small eyes. Once the ego goes, the Home is so clearly visible.

c. Sipping of the Ganga – (I am going to do my best having spent more time trying to udnerstand Mother Ganga-- but remain on the fence yet) – the Ganga stands for the essence of spirituality. Various physical meanings and analogies are given by many. Essence is, Ganga is the symbolism of spirituality just as the national flag is of the country’s purity and essence. This symbolism is endorsed in various ways by various examples. If we stay with the ideal of the Ganga, then it represents all that we are seeking. But to get to this state of feeling, requires a lot of working with our own purity, devotion, surrender, acceptance etc... which is what finally throws open the essence of the Ganga to us (exactly why I struggle with understanding the Ganga).
Sipping the Ganga (jal), comes very close to the real sipping of the spiritual knowledge. But to sip too we must bear in our hearts that understanding and feeling that this water stands for all that I need to attain. That devotion really opens the door. An easy analogy would be the devotion many people feel when they touch the flag of their country versus many who do not feel anything but the fabric. So that inner sense of magnitude that the Ganges attains within you is proportionate to your sense of devotion too.

Sipping the Ganga with the devotion that it stands for eons of Knowledge passed on from the sages of yore, the river that continues to flow unabated since her descent several million years ago (see end of this note for age of the Ganga)...one stunning thought that goes with this is the fact of the waters rising at the feet of Lord Vishnu and travelling over the head of Lord Siva, thus breaking its gush to a thin stream, it waters the country with the knowledge of the Gods...Siva as Dakshinamurthy, continues to water the country with Knowledge and this is what nourishes us in every way.

So availing of any of these 3 methods will withdraw us faster from preoccupations of the material world, the means, and lead us to the end – the goal, the Home we belong to.

And we need to return because that is where we belong. Like a child who gets enamoured with the park and does not want to return home, and has to be told through reminding him that grandpa is waiting there, your toys are there, food is waiting for you there.... and so on.

So Murari or worship/japa is at the level of speech; Gita is for the level of the intellect; and the Ganga is for the level of the physical Body.
-----------------------------------------------------
To my mind, she is the perennial mother, the only mother who will not fail you. Faith requires a dependant mother, and that She is.

This little story points to that and is touching too: (source Wikipedia)

A popular paen to the Ganga is the Ganga Lahiri composed by a seventeenth century poet Jagannatha who, legend has it, was turned out of his Hindu Brahmincaste for carrying on an affair with a Muslim woman. Having attempted futilely to be rehabilitated within the Hindu fold, the poet finally appeals to Ganga, the hope of the hopeless, and the comforter of last resort. Along with his beloved, Jagannatha sits at the top of the flight of steps leading to the water at the famous PanchgangaGhat in Varanasi. As he recites each verse of the poem, the water of the Ganges rises up one step, until in the end it envelops the lovers and carry them away.

"I come to you as a child to his mother," begins the Ganga Lahiri
I come as an orphan to you, moist with love.
I come without refuge to you, giver of sacred rest.
I come a fallen man to you, uplifter of all.
I come undone by disease to you, the perfect physician.
I come, my heart dry with thirst, to you, ocean of sweet wine.
Do with me whatever you will.


-------------------------------------------------------
An aside on the age of the Ganga:
(according to the geosciences dept of IIT-Kanpur, “We conclude that the Ganga valley morphology in this part of the plains [ ie the part where they studied the river] is of considerable antiquity (probably extending back to at least 80, 000 years) and that the Ganga (or a similar large precursor river) has been near its present position since at least 30, 000 years, b ut has migrated southwards during the period 11, 000 to 6, 000 years, incising its southern valley margin. The areas south of the Ganga, e.g. IITK campus, appear to have been formed by smaller rivers and were not occupied by the Ganga river through this period. We also conclude that the variations in monsoonal strength has had pronounced effect on the Ganga river and future changes in climate, coupled with human-induced changes are likely to influence the river significantly.”

And the same research places the formation of the Ganga Valley as being 55 million years old – just the valley pls. The river itself must have gained her depth and bounce in the ensuing years. http://www.iitk.ac.in/infocell/iitk/newhtml/storyoftheweek51.htm)


Hari Om and thank you for your patience.
User avatar
meera
 
Posts: 1537
Joined: Sat Mar 20, 2010 7:57 am

Re: Bhaja Govindam study group...

Postby murugans61 » Fri Sep 23, 2011 6:58 pm

Hari OM

Thank you all for your wonderful inputs on these three shlokas. I have nothing new to add – but to repeat some of the points that I have learnt:

V20 – Three divine exercises for spiritual unfoldment are indicated in this stanza. In a way they are pointing towards the three major yoga paths viz Jnana yoga ( Study of Bhagavat Gita), Karma yoga ( Action oriented Ganga baptism) and Bhakti yoga ( Worship of Lord Murari).
Our CIF Online course is the best way to get an insight of the Holy Gita and I am sure all of us are going through this course. ( I am in lesson 3 now).

V21 – Each jeeva is potentially divine. The core purpose of life is to bring out and realize that divinity. Instead of exhausting our vasanas, ego centric attitude in each life, we waste our time by acquiring more vasanas due to ignorance. Lord Murari is the best support who can guide us in the right path of vasana exhaustion and realization of Truth.

V 22 – Secret of happiness is indicated in this verse. Contribute more than what you consume is the secret. A noble man wearing a godadi is the man who consumes less than what he gives. A man of perfection lives from moment to moment, like the children ever do. He moves amongst the world, but his inner experiences are too deep. His head is held ever above the clouds of likes and dislikes, ego and its vanities, joys and sorrows.

pranams
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

Re: Bhaja Govindam study group...

Postby meera » Thu Sep 29, 2011 8:18 am

Hari Om.....

Forgive me for the delay...not enough time some days...


Verse 21


Punarapi jananam punarapi maraNam,
Punarapi janani jathare sayanam,
Iha samsaare bahudustare,
Krupayaa paare paahi murare.


This is probably the most depressing of all the verses. It is a Catch 22 situation. We are ever caught in the cycle of vasanas-desires-actions and every action while it satisfies the desire, leaves behind a deeper impression on the vasana, so that when we are satiated by the fulfilment and turn back, we find the vasana has grown deeper, not shallow!

And as long as we have these vasana trail in our system, we cannot leave this samsara.
The trick Gurudev says, is to respond to a vasana-led desire without ego or egocentric desire. The action that we do in response to a vasana-led desire should be nothing short of feelingless, and must be offered as a dedication to Bhagawan.

How do we do this? To enjoy without feeling? That is a paradox.

This birth we have taken or been given – look at it anyway, had just one goal, but we have not even relaised that. Every birth is an opportunity to go fulfil a pending desire and finish off the desire. But we come, and get greedy. We fulfil this desire but in the supermarket of life are newer treats and we eye them and want them... so there we go and start a new vasana account.
So as long as there is a desire left in the system, there is only punarapi jananam and punarapi maranam. Every desire only triggers bigger and bigger waves in the mind pool and keeps it ever agitated.

So what is the solution?

Rather than keep count of which vasana has been exhausted or added...the best thing to do is whatever action, repeat WHATEVER action we perform, we simply go and offer it to Him. We may begin by saying this is not a fulfilment of a desire, but in fact this is Bhagawan’s desire that I participate in the yagna of life, that being so, this action is just my contribution to the yagna, hence I do not look at the outcome, I do not think of it as my offering, I will not look for a reward, I act, offer this action to the fire of the yagna and I don’t even take away a satisfaction.... because the yagna is for Bhagawan, verily a naivedyam, so how can I partake of it without Him giving me?

All this is the ideal. Knowing how infested we are with all the desires and ego, all we can do is simply ask the Lord to lead us. Like a child would say to mother, ‘you do it and show me na!’

So we bend our knees and bow to Murari and say, between You and Me stands this ego which has taken over. I cannot remove it. Pls break this wall, crush the barrier, you who has destroyed the likes of Mura.

Vasanas are closely linked to the ego and if we can reduce the vasana-s one by one or little by little we also reduce the agitation in the mind. And as we work on this more and more, the mind becomes so still and agitation free that it is transcended.

This is what we need to break free....

Hari Om!
User avatar
meera
 
Posts: 1537
Joined: Sat Mar 20, 2010 7:57 am

Re: Bhaja Govindam study group...

Postby meera » Sun Oct 02, 2011 7:17 am

Hari Om......



Verse 22 Bhaja Govindam


We saw that the one unable to deal with vasana-s, purge it, manage it, is caught in the centrifuge of life and death. And the same force pushes him back to the top, and he falls yet again to the bottom...

But the one who conquers his vasanas, goes beyond to a state where desire itself ceases to be an affliction. There is no desire. It is null and void in this state. Once you exit the vasana-desire-action triad, you exit them all. And we saw that it is to be had by working out the vasana-s.

So the one who cracks this, does not experience a feeling called desire. He wants not, he seeks not, he needs not. All these which no doubt are propelled by the vasana engine, are related to the world one sees. You cannot have a vasana for something that is not of this world. So what happened is the one who has cracked the Vasana now also does not ‘see’ a world of relevance there. The world is as if an irrelevant or lower order thought, very like fleeting thoughts the worldly have like say, ‘Have to call so-and-so’.

Consequently, his attention span on the things that his sense organs reveal, is low, because his attention is not on the world! For that matter his attention is not on anything. If you engage him in a thought, that thought will work like a file on the dektop. He will address it there for you, but he will not save it. He does not need to, he does not want to. He may transact therefore, but he will not remember. It appears he lives in the world, but none of his actions confirm this, why? Because his actions are not born from vasana or desire. They arise anyway.

His mind is composed of thoughts that do not project this world, so the duality of this world is not experienced because he is not of ‘this’ world.

No duality experienced means he is beyond gunas. He is therefore not bound /ensnared by fear or worry and sometimes not even time binds him. He is what is called, kaalateeta...beyond time.

His body instruments do not perceive objects and sounds as anything other than naam and roop, so in reality his perception is of numerous forms with different labels stuck on them. Therefore he is not engaging with the mind and intellect so many times as a jiva in the world of vasana-s does.

As a result the mind’s messages are almost none and the few which are sensory perceptions, are not of importance to him. That is again also related to the fact that he is not in touch with his body apart from just maintaining it in the case of those jivan mukthas who continue to serve society out of love for the people. The others seem as if disconnected from ‘real’ life. He neither asks of life nor engages with it.

He has finished experiencing the world. He has now gone beyond. Only the instrument remains.


Hari Om......
User avatar
meera
 
Posts: 1537
Joined: Sat Mar 20, 2010 7:57 am

Re: Bhaja Govindam study group...

Postby murugans61 » Mon Oct 03, 2011 6:48 pm

Hari OM

These three verses have evoked excellent reflections and pointers from every one. Thank you for sharing your valuable learnings, which helps us all to progress in our quest to Seek Govinda.

pranams
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

Re: Bhaja Govindam study group...

Postby murugans61 » Fri Oct 07, 2011 10:32 am

Hari OM

Let us take up next two verses for our study and reflection.

Posting verse 23 - Shaliniji
Posting verse 24 - Kumarji

Reflections - Umaji, Shaliniji, Kumarji, Murugan

Summary, key takehome points, discussion points if any - Meeraji.

pranams
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

Re: Bhaja Govindam study group...

Postby sathiavathi » Thu Oct 13, 2011 11:15 am

Hari Om,

My name is sathiavathi.I am an house wife.I am in the bhajagovindam study group at chinmaya center chicago.I am interested in join this group. I came to know of this group two days back while searching in the internet.can I
join this group?
sathiavathi
 
Posts: 201
Joined: Fri Sep 30, 2011 10:09 am

Re: Bhaja Govindam study group...

Postby murugans61 » Fri Oct 14, 2011 12:07 pm

Hari OM Sathyavathiji

Thank you for your interest and Welcome to the BhajaGovindam forum. Nice to know that you are involved in the study group activites at Chicago.
Kindly join us from this set of verses. After the word meanings are posted by Shaliniji and Kumarji, each one us is expected to post our understanding/ reflections on these two verses. I suggest that you go through the previous posts in this section, whenever time permits and you may add your comments on them, if any.
We thank Pujya Gurudev for bringing you into the forum and look forward to your participation in this learning process.

pranams
murugan
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

Re: Bhaja Govindam study group...

Postby shaliniprasadk7 » Tue Oct 18, 2011 10:28 am

Verse 23:
Kastvam Koham Kuta Ayatah
Ka Me Janani Ko Me Tatah
Iti Paribhavaya Sarvamasaram
Visvam Tyaktva Svapnavicharam

Bhaja Govindam Bhaja Govindam....


Kah- who; Tvam-(are) you; Kah-who; Aham- am I; Kutah- from where; Ayatah- did I come; Ka-who (is); Me-my; Janani-mother; Kah- who; Me -my; Tatah-father; Iti-thus; Paribhavaya-enquire; Sarvam-all; Asaram-essenceless; Viswam-entire world of experience; Tyaktva-leaving aside; Savpnavicharam-a mere dreamland (born of imagination); Bhaja Govindam- Seek Govinda.

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 (visvam), essenceless and a mere dreamland, born of imagination (Savpnavicharam). Seek Govinda, Seek Govinda....

shaliniprasadk7
 
Posts: 50
Joined: Tue Jul 26, 2011 2:26 pm

Re: Bhaja Govindam study group...

Postby uma » Wed Oct 19, 2011 7:12 pm

Hari Om. Pranam to all.

Stanza 23

This stanza is attributed to Sri Yogananda.

It advises us to withdraw our senses from the outside world and concentrate or meditate on the really important issues such as Who we are, why we are into this world, what is our relation with the world perceived by our senses. Meditating upon these issues will gradually reveal that the outside world is as illusory as our dreams and will lead us to Self realisation. We attach too much importance to the world perceived by our senses believing it to be real, whereas the reality is different. Self is the reality and it will be achieved through turning inwards , that is meditating upon it.

Stanza 24

A very important message of the Bhagvad Gita has been given in this stanza too. Even mindedness or samtvam, has to be maintained at all the times. We have many emotions, we get desperate, feel angry and frustrated when the circumstances are not favourable and happy and joyous when there are desirable circumstances. All this happens because we have vasanas in our mind. Dedicated action and devotion (karma yoga), which will automatically result in service to the man kind, contemplation upon Him and constant study and reflection are the ways to accomplish even mindedness of the mind. When one is able to maintain equanimity of the mind in all the circumstances, one will be able to experience the Self.

Regards

uma
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

PreviousNext

Return to Mananam On Texts or Slokas

Who is online

Users browsing this forum: No registered users

cron