Bhaja Govindam - 1
Bhaja Govindam is a Bhajan song
composed by Sri Sankara Bhagavatpada, whom we shall hereafter refer to as Sri
Sankara, in which he has packed the entire essence of Vedanta. Writing about this work, Rajaji remarks “Sri
Sankara has packed into the Bhajagovindam song the substance of all Vedanta,
and set the oneness of Jnana and Bhakti to melodious music.” It is much more than a Bhajan song; it
is indeed a philosophical treatise that can be ranked one among the prakarana
granthas. The background behind the composition of this work is as
follows. As Sri Sankara was walking in
the streets of Kasi with his disciples, they came across an old person of
advanced age struggling to learn “Dukrin karane” formula from Panini’s
book of grammar “Siddantha
Kaumudhi”. Sri Sankara felt pity for him as he was
spending time at such an advanced age trying to learn a language instead of
turning his attention to God, singing His Glory and seeking moksha. This prompted Sri Sankara to advise through
this song this person and similar other persons suffering from various
delusions to turn their efforts Godward, drawing their attention to the
transient nature of life and hollowness of material possessions.
This work contains 31 verses of which
the first one is considered the pallavi, to be sung in chorus at the end
of each verse. This and the subsequent
twelve verses are composed by Sri Sankara himself and this part is called “Dwadasa
Manjarika Stotram”(a
bouquet of 12 flowers). The fourteen
disciples inspired by the Guru’s song, sang each one verse on the same theme
and this part of fourteen verses is called the “Chaturdasa Manjarika Stotram”(a
bouquet of 14 flowers). Pleased by their
efforts, Sri Sankara added to the work of 27 verses, another four verses in
conclusion, to make in all 31 verses.
The work is also referred to as “Moha Mudgara”. The word Moha means delusion. Mudgara
means ‘hammer’. Together, Moha Mudgara means the remover or
destroyer of delusion. It is called so because each verse gives a heavy blow to
the excessive value one attaches to the worldly possessions and so naturally there
is no softness in the tone of this composition to emphasise the urgency in the
situation. As per Swami Paramarthananda
the work has one point programme- ‘Mumukshu bhava” {become a
seeker of moksha)
Verse 1
Bhajagovindam
bhajagovindam govindam bhaja mudhamate |
samprapte sannihite kale nahi nahi
raksati ḍukṛnjkarane ||
Worship Govinda,
worship Govinda, worship Govinda, oh fool! When the hour of death approaches,
the formula of grammar will not save you.
Sri Sankara starts
straightaway advising the old man to spend his last days contemplating the Lord
rather than wasting on learning the grammar.
The study of grammar stands for all secular knowledge referred to as apara
vidya that can be of help in the material life only. For
spiritual upliftment one should turn to Para vidya, the knowledge by
which Brahman, the supreme could be known. In short Para vidya is the spiritual
knowledge for moksha purushartha and apara vidya is the material
knowledge that one seeks for the other three purusharthas; dharma, artha, kama purusharthas. It is the Para vidya that
leads one to spiritual realization that bestows immortality and eternal bliss. The glory of spiritual knowledge, Para
Vidya, is thus emphasised by Swami Vivekananda who
says “Spiritual knowledge is the only thing that can destroy our miseries for
ever; any other knowledge satisfies wants only for a time. It is only with knowledge of the spirit that
the faculty of want is annihilated forever.”
‘Bhaja’
stands for worship with devotion, surrendering oneself to Lord. It can be in any one of the nine ways as enumerated in Nava vidha bhakthi in Bhagavatham.
1.
Sravanam (Listening to Lord’s
glory)
2.
Kirtanam (Singing Lord’s glory)
3.
Smaranam (constantly thinking of
Lord)
4.
Padasevanam (Adoring the feet of
the Lord in a spirit of self-obliteration)
5.
Archanam (worshipping the Lord with
Vedic hymns)
6.
Vandanam (Paying obeisance to the
Lord)
7.
Dasyam (Serving the Lord)
8.
Sakhyam (Invoking the Lord as a
friend)
9. Atma nivedanam (Offering oneself in total self-surrender to the Lord)
Govinda is one of the
names of Lord Vishnu, as given in Vishnusahasranamam. It has also other meanings as Sri Sankara
gives in his Bhashya;
1.
One
who has realized the substratum, or the very essence – the Truth.
2.
One
who protects the cattle, or the very essence behind the all living beings.
3.
One
who confers speech – or one who enlivens all sense organs
4. One who is known thru the Vedas – the
supreme Reality indicated by the Maha Vakyas
So
Govinda here stands for the Supreme Brahman.
It is also significant that the name of Sri Sankara’s Guru happens to be
Govinda i.e.Sri Govinda Bhagavat pada.
The
repetition of bhajagovindam thrice signifies:
1.
First,
to seek guru. Seek a capable guru.
2.
Second,
to seek knowledge. Seek the knowledge that leads to self-realization.
3. Third, to seek Govinda. Contemplate on Govinda, the Supreme Brahman
Lord Krishna assures
in Gita (8-5):
Anta kale cha mameva
smaranmuktua kalevaram
Yah prayati sa
madbhavam yaati nasty atra samshaya
And whosoever, departs
from the body remembering Me alone, at the time of death, he attains My Being:
there is no doubt about this.
But this is possible
only if one had been thinking all along about the Lord. So Sri Sankara chides
this man as a fool for, not realising death may knock at his door at any time,
he is foolishly busy in acquiring secular knowledge, without engaging fully in
spiritual pursuits thinking of the Lord and Lord only, and tells him it is high
time he becomes a teevra mumukshu.
A teevra mumukshu is one for whom moksha is the only goal
unlike the mandha, madhyama mumukshus
for whom moksha is one of the goals only. This
verse is to be sung in chorus at the end of each subsequent verse.
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Very nicely presented. Thanks.
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