Bhaja Govindam Introduction
The Opening Prayer: om sadāśiva samārambhāṃ śaṅkarācārya madhyamām asmadācārya paryantāṃ vande guru paramparām om.
The Role of Free Will: Human beings are uniquely endowed with the faculty of free will, separating them from animals which live instinctively programmed lives without conscious goals. Those who do not accept or exercise this free will are considered no different from animals. The śāstra specifically addresses those who accept their free will, offering guidance to choose and accomplish their goals.
The Foundational Mantras: The entire text is grounded in two significant mantras from the kaṭhopaniṣat,.
anyacchreyo’nyadutaiva preyaste ubhe nānārthe puruṣaguṃ sinītaḥ tayoḥ śreya ādadānasya sādhu bhavati hīyate’rthādya u preyo vṛṇīte.
śreyaśca preyaśca manuṣyametastau samparītya vivinakti dhīraḥ śreyo hi dhīro’bhi preyaso vṛṇīte preyo mando yogakṣemādvṛṇīte.
The Paths of śreyas and preyas
अन्यच्छ्रेयोऽन्यदुतैव प्रेयः, ते उभे नानार्थे पुरुष सिनीतः ।
तयोः श्रेय आददानस्य साधु भवति, हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १ ॥
anyacchreyo’nyadutaiva preyaḥ, te ubhe nānārthe puruṣaṁ sinītaḥ |
tayoḥ śreya ādadānasya sādhu bhavati, hīyate’rthādya u preyo vṛṇīte || 1 ||
Word-by-word meaning: śreyaḥ anyat – śreyas is one (path) uta – and preyaḥ eva anyat – preyas is quite another. te ubhe – Those two, nānārthe – with different destinations, sinītaḥ puruṣam – bind a person. bhavati sādhu – There is felicity ādadānasya – for one who chooses śreyaḥ – śreyas tayoḥ – between the two. yaḥ vṛṇīte – One who chooses preyaḥ – preyas u hīyate – is indeed deprived arthāt – of the (supreme) goal.
Translation: śreyas is one (path) and preyas is quite another. Those two, with different destinations, bind a person. There is felicity for one who chooses śreyas between the two. One who chooses preyas is indeed deprived of the (supreme) goal.
Explanation:
Glorification of the student: Swamiji explains that Lord Yama is glorifying the vedānta student in general by presenting the two fundamentally distinct paths that present themselves to a jīva in life. Only humans have the free will to choose between these two paths, and because of this choice, they also face conflict.
The path of preyas (material pursuit): The veda-pūrva portion deals with various physical, verbal, and mental actions (karma). These actions are performed to gain sense pleasures by improving sense objects, sense organs, and one’s environment to attain worldly pleasures (anātma-sukham). Swamiji points out that this path of action (karmamārga or pravṛtti mārga) is called preyas because it appeals to the common man’s instinct. It is naturally liked and attractive. In this path, happiness depends entirely on external factors and on “what I have,” which turns the jīva into an extrovert.
The path of śreyas (spiritual pursuit): In contrast, vedānta deals with knowledge (jñāna) and its benefit, which is the joy of the self (ātma-sukham). This path of knowledge (jñānamārga or nivṛtti mārga) is called śreyas. Here, the focus completely shifts from “what I have” to “what I am.” It deals with the transformation of the self, naturally drawing the mind inward. While preyas is attractive, Swamiji notes that śreyas is ultimately “desirable” because it is eternally good for everyone.
The divergence of the two paths: Swamiji emphasizes that a jīva cannot follow both paths as primary goals simultaneously because they are diagonally opposite. Moving toward one naturally means moving away from the other. The two paths have totally distinct results and lead to entirely different destinations.
The consequences of choice: The verse asserts that the one who chooses preyas will ultimately be deprived of the supreme goal (brahman). On the other hand, the intelligent, discriminative person who chooses śreyas attains true felicity. While steadfastly following śreyas, one’s secondary material goals might still be fulfilled, but the primary focus remains liberation.
Clarification on bhakti: Swamiji clarifies that bhakti yoga is not a separate, third path. If devotion is expressed in the form of rituals, japa, or meditation on a form, it falls under karmamārga (preyas). However, if devotion is expressed in the form of enquiring into the true nature of bhagavan, it becomes jñānamārga (śreyas).
The Choice between śreyas and preyas
श्रेयश्च प्रेयश्च मनुष्यमेतस्तौ सम्परीत्य विविनक्ति धीरः । श्रेयो हि धीरोऽभि प्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ २ ॥
śreyaśca preyaśca manuṣyametaḥ tau samparītya vivinakti dhīraḥ | śreyo hi dhīro’bhi preyaso vṛṇīte preyo mando yogakṣemādvṛṇīte || 2 ||
Word-by-word meaning: śreyaḥ ca preyaḥ ca – śreyas and preyas etaḥ manuṣyam – approach the human being. tau samparītya – Having very clearly considered them, dhīraḥ vivinakti – the discriminative (person) distinguishes (them). hi dhīraḥ – Indeed, the discriminative one abhivṛṇīte śreyaḥ – chooses śreyas preyasaḥ – rather than preyas. mandaḥ – The indiscriminate one vṛṇīte preyaḥ – chooses preyas yogakṣemād – for the sake of acquisition and preservation.
Translation: śreyas and preyas approach the human being. Having very clearly considered them, the discriminative (person) distinguishes (them). Indeed, the discriminative one chooses śreyas rather than preyas. The indiscriminate one chooses preyas for the sake of acquisition and preservation.
Explanation:
The Human Conflict of Choice: Swamiji explains that the paths of both śreyas (spiritual goal) and preyas (material goals) constantly present themselves to humanity. Because human beings are uniquely endowed with free will, they have the ability to choose between these two paths, and this very choice creates a conflict in their lives.
The Delusion of the Unintelligent: For those who lack sufficient intelligence (manda-buddhīnām), these two paths do not appear distinct. Instead, they appear mixed up and confused, both in terms of the means to be employed and the ultimate results they yield.
The Vision of the Discriminative Person (dhīraḥ): An intelligent, discriminative person thoroughly inquires into these paths. Just like the mythological hamsa bird is able to separate milk from water, the dhīraḥ successfully distinguishes the superiority of śreyas and the inferiority of preyas. This person understands that karmaphalam (the results of material actions) carries three inherent defects: pain, dissatisfaction, and attachment. Knowing that true fulfillment cannot be found in material objects, the discriminative person chooses śreyas (self-knowledge) over preyas and leaves the responsibility of acquiring and protecting possessions (yogakṣema) to the Lord.
The Trap of the Indiscriminate Person (mandaḥ): Conversely, a dull-witted individual (mandaḥ or avivekī), due to an incapacity to discriminate, is naturally drawn to preyas. The ignorant person chooses material pursuits strictly for the sake of acquiring and preserving worldly things (yoga-kṣemāt) such as the physical body, progeny, and wealth. Consequently, they spend their entire life focused on protecting these fleeting possessions and find no time to lead a spiritually worthy life.
The Two Ultimate Goals:
- The Ultimate Goal: This is the eternal, limitless, and complete goal, synonymously referred to as bhagavan, īśvaraḥ, brahman, mokṣaḥ, or śreyaḥ.
- The Finite Goals: These are worldly goals limited by time and space, including wealth, status, and relationships, which the śāstra categorizes as dharma, artha, and kāma, collectively known as preyaḥ.
The Classification of Choosers:
- Intelligent Choosers (viveki): Those who exercise their discrimination properly to choose the infinite bhagavan as their ultimate goal.
- Deluded Choosers (aviveki): Those who are confused (mūḍhāḥ or mandāḥ) and vote for finite, worldly things.
- Spiritual Seekers (mumukshu): An intelligent person who technically chooses mokṣa or bhagavan as their destination is called a mumukṣuḥ.
Three Categories of Humanity: People fall into three groups based on their goals: atheists who completely reject bhagavan; religious people who use bhagavan merely as a means for finite worldly ends; and spiritual people who actively choose bhagavan as their ultimate destination,. Choosing finite things ultimately leads to a cycle of problems known as saṃsāra.
The Core Aim of the Text: śaṅkarācārya composed this text to convert a deluded mind (mūḍhamatiḥ) into a mumukṣuḥ,. By highlighting the sufferings caused by wrong choices, he aims to shift the direction of our lives, as Vedantic scriptures only become relevant once a person becomes a mumukṣuḥ,.
The Impact of our Choices: śaṅkarācārya reveals that making the right spiritual choice turns the entire world into a heavenly garden (nandanavanam), whereas making a wrong choice converts life into a hell.
सम्पूर्णं जगदेव नन्दनवनं सर्वेऽपि कल्पद्रुमाः गाङ्गं वारि समस्तवारिनिवहाः पुण्याः समस्ता इमे वाचः प्रातन संस्कृताः श्रुतिशिरो वाराणसी मेदिनी सर्वावस्थितिरस्तु वस्तुविषया दृष्टे परब्रह्मणि
धन्याष्टकम् – 10
sampūrṇaṃ jagadeva nandanavanaṃ sarve’pi kalpadrumāḥ gāṅgaṃ vāri samastavārinivahāḥ puṇyāḥ samastā ime vācaḥ prātana saṃskṛtāḥ śrutiśiro vārāṇasī medinī sarvāvasthitirastu vastuviṣayā dṛṣṭe parabrahmaṇi
dhanyashtakam -10
The Hammer that Destroys Delusion:
- The Grip of Delusion: The original name of the text is mohamudgaraḥ because the majority of humanity suffers from a profound delusion (mohaḥ) regarding life’s true destination.
- Pounding the Intellect: Because this delusion is incredibly thick, the text acts as a hammer (mudgaraḥ) to repeatedly strike and awaken the intellect.
- The Meaning of the Words: The word mohaḥ refers to the deep delusion, confusion, or indiscrimination that the majority of humanity suffers from, while mudgaraḥ literally translates to a hammer.
- The Purpose of the Hammer: Swamiji explicitly defines mohamudgaraḥ as a “hammer which destroys our delusion by repeated pounding.” The text is a deliberate tool designed to remove our fundamental confusion regarding life’s true priorities and the distinction between temporary means and ultimate ends.
- Pounding the Intellect: Swamiji explains that human delusion is incredibly thick. Because we stubbornly cling to finite, insecure objects despite our intelligence, this text acts as a hammer to hit hard and awaken our intellect. Swamiji compares it to a blacksmith hammering a hot piece of iron; the repeated pounding of these verses is meant to strike, break down our misconceptions, and ultimately reshape us so that we can shift our focus toward bhagavan.
Human Foolishness: Quoting bhartṛhari‘s vairāgyaśatakam, it is noted that while animals like moths and fish fall into traps due to a lack of intellect, human beings perish because they stubbornly cling to finite, insecure objects despite their intelligence.
अजानन्दाहात्म्यं पततु शलभस्तीव्रदहने स मीनोऽप्यज्ञानाद्बडिशयुतमश्नाति पिशितम् विजानन्तोऽप्येते वयमिह विपज्जालजटिलान् न मुञ्चामः कामानहह गहनो मोहमिहिमा ajānandāhātmyaṃ patatu śalabhastīvradahane sa mīno’pyajñānādbaḍiśayutamaśnāti piśitam vijānanto’pyete vayamiha vipajjālajaṭilān na muñcāmaḥ kāmānahaha gahano mohamahimā
The Meaning of the Title: The instruction bhaja govindam translates to choosing the eternal, infinite govinda in order to discover lasting security, peace, and happiness.