Bhajagovindam (part 14).... commentary by Gopi Krishna.

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==Adi Shankara's Bhaja Govdinam part 14===

==Commentary by Gopi Krishna===

 

Sloka 9

 

Satsangatve Nissangatvam

Nissangatve Nirmohatvam

Nirmohatve Nischalatattvam

Nischalatattve Jeevanmuktih

 

.... Bhaja Gonvidan, Bhaja Govindam

 

Meaning:

 

Sat sangatve - through the company of the good, Nissangatvam - (there

arises) non-attachment, Nissangatve - through non-attachment, Nirmohatvam -

(there arises) freedom from delusion, Nirmohatve - through the freedom from

delusion, Nischala - Immutable, Tattvam - Reality, Nischalatattve - through

the Immutable Reality, Jeevanmuktih - (comes) the state of

'liberated-in-life'.

 

Substance:

 

The company of the good weans one away from false attachments; from

non-attachment comes freedom from delusion, when the delusion ends, the mind

becomes unwavering and steady and from an unwavering and steady mind comes

Jeevat Mukti (liberation even in this life).

 

Commentary:

 

It is very clear from what has been said so far that to live in attachment

is, certainly, an ill rewarding programme of existence. To waste one's life

in lust and in passion of one's flesh is definitely dissipating oneself in

all faculties. One has to withdraw from all such activities and spend the

energy so conserved in seeking and serving God. The best, easiest and the

only way for such a conduct is to associate onself with good and enlightened

men, which provides occasion for one to practice withdrawal from desire and

attachment. As desires and attachments become less and less, the delusion

diminishes and calmness and equanimity descends upon onself. As we have

understood from the earlier commentary, desire and delusion wrap the mind

and cloud the perception, obstructing the power to discriminate between the

good and the bad, between the lofty and the low and between shreyas and

preyas. Desire and attachment are the cause of delusion and delusion leads

to confusion. As the mind ceases to agitate, internal purity ensues. At

this stage, one reaches the state of equilibrium and enjoys divine peace. It

is a step by step struggle like the elements of good slowly occupies the

place vacated by the elements of bad and evil thoughts, as one occupies

oneself in Satsangat. So, one must always cherish the company of the

devotees of God to attain salvation at the end. At the same time, one should

not indulge in criticism of others, who do not believe in God or who are not

devotees, as despise them would be arrogance. One day they also change the

path and they must also receive the grace of God. The hearts of those

devotees should melt for the welfare of those who do not believe in God. We

must grieve for those who are not blessed with devotion. If a person, who is

not genuinely distressed at the sufferings and pain of others, is not a

godly person at all.

 

Of course, it is very difficult for a beginner, for a devotee, who has just

started his spiritual journey like me, to understand, appreciate and put

into practice such noble intentions. Sri Adi Sankaracharya, having

understood this practical difficulty of the beginners in devotion, has given

a ladder-of-progress, by carefully climbing which, a seeker can comfortably

reach the pinnacle of perfection.

 

In spite of all this discussion, the fact remains that we are living in the

midst of tremendous temptations of life, whether it is amassing wealth or

running after women or artificial life or pretentious postures, etc. The

objects of fascination are so numerous and their enchantments are so

powerful that it is too difficult to resist and fight against. It is,

therefore, advised by Sri Adi Sankaracharya to keep company of good people

or look always for Satsangat. Only with good thoughts from within one cannot

keep on fighting against the predating bad habits of this life and prarabdha

of earlier lives. One has to fight against the hordes of temptations every

day, at the same time, and for that one has to look for association with the

good people. Such a company will infuse sufficient power so as to erect a

strong fortress around oneself against the magic of the world outside.

 

As one progresses in this path, one discovers in onself the rays of light of

detachment, i.e., Nissangatvam. When all the false values are removed from

their roots with one pointed sadhana, the mind mellows down its tricks of

enticing with the worldly objects and slowly starts listening to the inner

voice. The mind starts seeing the things in their right perspective. When

such an understanding firmly establishes in oneself, the individual inches

towards God or Realisation. This is how a sadhaka reaches his origin or his

roots by following the prescribed step-by-step progress in sadhana, i.e.,

Satsangatvam, Nissangatvam, Nirmohatvam, Nischalatattvam and

Jeevanmukti.