Upasana Sastram – Bhaja Govindam

Preparatory Prayers

Before beginning the discourse, Swamiji invokes mental purity through the foundational prayers found in the text:

prārthanā (Prayer): ātmoddhāraṇakāmānāṃ dakṣiṇāmūrtyanugrahāt | ātmavidyā tatphalaṃ ca pravardhetāṃ nirantaram ||

maṅgala-ślokaḥ (Salutation to ஶ்ரீ Adi Shankaracharya): śruti-smṛti-purāṇānām ālayaṃ karuṇālayam | namāmi bhagavatpāda-śaṅkaraṃ lokaśaṅkaram ||

Introduction: The Purpose of Human Birth and True Wealth

  • The Core Problem: Swamiji introduces the session by explaining that the jīva is given a human body not to find permanent residence in this world or to endlessly experience sensory pleasures, but solely to realize bhagavan and practice dharma.
  • The tragedy of a wasted life: To illustrate the foolishness of wasting this physical body, Swamiji shares two quotes. The first is by Bharatiyar: “நல்லதோர் வீணை செய்தே – அதை நலங்கெடப் புழுதியில் எறிவதுண்டோ?” The second is by Kadouveli Siddhar: “நந்தவனத்தில் ஓர் ஆண்டி அவன் நாலாறு மாசமாய் குயவனை வேண்டி கொண்டு வந்தான் ஒரு தோண்டி அதை கூத்தாடி கூத்தாடி போட்டுடைத்தாண்டி” Commentary: Just as it is utterly foolish to craft a beautiful veena only to throw it in the dust, or to beg for a clay pot for months only to break it by dancing carelessly, it is a profound tragedy for the jīva to waste the human body without seeking bhagavan.
  • The illusion of wealth: Swamiji notes that society falsely conditions the mind to believe money is the ultimate security. He quotes two Thirukkural verses (247 and 751) to show the world’s flawed emphasis on materialism: “அருளில்லார்க்கு அவ்வுலகம் இல்லை பொருளில்லார்க்கு இவ்வுலகம் இல்லாகி யாங்கு.” “பொருள் அல்லவரைப் பொருளாகச் செய்யும் பொருள்அல்லது இல்லை பொருள்.”
  • True wealth is a contented mind: Swamiji clarifies that a person possessing a peaceful intellect (sadbuddhiṃ) is the true billionaire. He references the sayings “செல்வம் என்பது சிந்தையில் நிறைவு” (Wealth is contentment of the mind) and “போதும் என்ற மனமே பொன் செய்யும் மருந்து”. To support this, he quotes Thirukkural 430: “அறிவுடையார் எல்லா முடையார் அறிவிலார் என்னுடைய ரேனும் இலர்.” (Those with wisdom possess everything; those without it possess nothing, regardless of what they own).

3. Overcome lust

nārīstanabharanābhīdeśaṃ dṛṣṭvā mā gā mohāveśam | etanmāṃsavasādivikāraṃ manasi vicintaya vāraṃ vāram || 3 ||

Word by word meaning: nārī-stanabhara-nābhīdeśaṃ — the bosom and navel region of a woman dṛṣṭvā — having seen moha-āveśam — the frenzy of delusion / infatuation mā (a)gāḥ — do not attain! etat — these (all of them) māṃsavasādivikāraṃ — a modification of flesh, fat, blood, etc. (iti) — thus manasi — in the mind vāraṃ vāram — again and again vicintaya — think well!

English Meaning: Having seen the bosom and navel region of a woman, do not fall into a frenzy of delusion. Think well in your mind, again and again, that this is merely a modification of flesh and fat.

  • The Core Problem: Swamiji explains that sexual desire (kāma) is a natural biological urge (prakṛti) present in all living bodies. However, a human must subject this urge to strict discipline and dharma. Without control, the jīva acts on sheer animalistic impulse, depleting its vital energy and falling into a blind frenzy of delusion (mohāveśam).
  • Mental anatomy: To cultivate detachment, Swamiji prescribes performing mental surgery. When the mind is captivated by external physical beauty, the jīva must intellectually dissect the body to realize that beneath the skin, it is entirely composed of flesh, fat, and blood (māṃsavasādivikāraṃ). By practicing this introspection repeatedly (vāraṃ vāram), a sense of revulsion arises, protecting the mind from obsession.
  • The discipline of the brahmacārī: Swamiji highlights the intense mental discipline required by referencing the taittirīya āraṇyaka (second praśna). In the past, if a student (brahmacārī) lost their vital energy due to lust, they were termed an avakīrṇī and were required to perform specific expiation mantras to regain their purity.
  • The danger of uncontrolled desire: Swamiji strictly warns that dwelling on physical desires leads to total ruin. He quotes the bhagavadgītā (2.62) to map out this destruction: dhyāyato viṣayānpuṃsaḥ saṅgāsteṣūpajāyate | saṅgātsañjāyate kāmaḥ kāmātkrodho’bhijāyate || 2.62 || Commentary: Dwelling on objects naturally leads to attachment; attachment breeds unquenchable lust (kāma); and when lust is unfulfilled or overindulged, it breeds intense anger (krodha).

4. The instability of life

nalinīdalagatajalam atitaralaṃ tadvajjīvitamatiśayacapalam | viddhi vyādhyabhimānagrastaṃ lokaṃ śokahataṃ ca samastam || 4 ||

Word by word meaning: (yadvat) — just as nalinī-dala-gata-jalam — the water resting on a lotus leaf atitaralaṃ — is extremely unsteady (tadvat) — similarly jīvitam — this life atiśayacapalam — is highly unstable vyādhi-abhimāna-grastaṃ — gripped by disease and ego/attachment lokaṃ — the people of the world samastam — entire śokahataṃ ca — and struck by sorrow (iti) viddhi — know this!

English Meaning: Just as the water resting on a lotus leaf is extremely unsteady, know that similarly, this life is highly unstable. Know the entire world to be gripped by disease, attachment, and struck by sorrow.

  • The Core Problem: The jīva falsely perceives life as a stable, permanent experience. Swamiji emphasizes that the senses constantly drag the mind outward, making it incredibly difficult to sit quietly and think of bhagavan.
  • Quote by Thayumanavar (36): “சும்மா விருக்கச் சுகஞ்சுகம் என்று சுருதியெல்லாம் அம்மா நிரந்தரஞ் சொல்லவுங் கேட்டும் அறிவின்றியே பெம்மான் மவுனி மொழியையுந் தப்பின் பேதைமையால் வெம்மாயக் காட்டில் அலைந்தேன் அந் தோஎன் விதிவசமே. 36.” Commentary: Even though the scriptures repeatedly say that remaining perfectly still is the highest bliss, the mind ignorantly wanders into the terrifying illusion of the world.
  • Quote by Manikkavasagar (Sivapuranam): “நமச்சிவாய வாஅழ்க நாதன்தாள் வாழ்க இமைப்பொழுதும் என்நெஞ்சில் நீங்காதான் தாள்வாழ்க கோகழி யாண்ட குருமணிதன் தாள்வாழ்க ஆகம மாகிநின் றண்ணிப்பான் தாள்வாழ்க ஏகன் அநேகன் இறைவ னடிவாழ்க 5 வேகங் கெடுத்தாண்ட வேந்தனடி வெல்க பிறப்பறுக்கும் பிஞ்ஞகன்றன் பெய்கழல்கள் வெல்க 10” Commentary: Swamiji explains that the only true refuge is the lotus feet of bhagavan. By meditating constantly on bhagavan, the violent speed (vegam) of the wandering mind is destroyed, and the cycle of rebirth is cut off.
  • The unpredictability of life: Human life is as fragile and trembling as a drop of water balancing on a lotus leaf (atitaralaṃ). Swamiji vividly illustrates this extreme instability (atiśayacapalam) by pointing to the coronavirus pandemic. A microscopic virus completely paralyzed the globe overnight, terrifying the wealthiest individuals and the most powerful nations, proving that human control is an absolute illusion.
  • Warning against arrogance: Swamiji strongly warns against religious arrogance. During the pandemic, some ignorantly boasted that their religion was superior and their temples would never close, only to have their doors shut a week later. bhagavan operates impartially according to karma. To reinforce this equality, Swamiji quotes the bhagavadgītā (9.29): samo’haṃ sarvabhūteṣu na me dveṣyo’sti na priyaḥ | ye bhajanti tu māṃ bhaktyā mayi te teṣu cāpyaham || 9.29 ||
  • Obsession with the body: The world is completely gripped by disease and a false identification with the physical form (vyādhyabhimānagrastaṃ). Swamiji points out our obsession with taking photos of our faces and admiring ourselves, fueled by ahaṅkāra (ego). The jīva must deeply realize, “I have a body, I am not the body.”
  • Quote by Thirukkural (623): “இடும்பைக்கு இடும்பை படுப்பர் இடும்பைக்கு இடும்பை படாஅ தவர்.” Commentary: Since the body is an inevitable target for misery, a jnani endures suffering without being mentally shattered by it, thereby inflicting suffering upon suffering itself.
  • Quote by Thirukkural (359): “சார்புணர்ந்து சார்பு கெடஒழுகின் மற்றழித்துச் சார்தரா சார்தரு நோய்.” Commentary: One should not depend on unstable wealth or the physical body for happiness. If the jīva realizes the ultimate truth and attaches itself to bhagavan, the diseases of worldly sorrow will not attach to it.

Requested Quotes from the Source Document

As per the text provided in the source files, here are the specifically requested quotes and their meanings that emphasize detachment and surrender:

1. nītiśatakam (Verse 74): nindantu nītinipuṇāḥ yadi vā stuvantu lakṣmīḥ sthirā bhavatu gacchatu vā yatheṣṭam | adyaiva vā maraṇamastu yugāntare vā nyāyyātpathaḥ pravicalanti padaṃ na dhīrāḥ || 74 || Commentary: Let the experts in justice praise or insult them, let wealth stay or leave as it pleases, let death come today or at the end of the age—a wise, courageous person never wavers from the righteous path.

2. Bharatiyar Quote: “தேடியுனைச் சரணடைந்தேன், தேச முத்து மாரி! கேடதனை நீக்கிடுவாய், கேட்டவரந் தருவாய் பாடியுனைச் சரணடைந்தேன் பாசமெல்லாங் களைவாய்; கோடிநலஞ் செய்திடுவாய், குறைகளெல்லாந் தீர்ப்பாய் எப்பொழுதும் கவலையிலே இணங்கி நிற்பான் பாவி; ஒப்ப রচন தேவல்செய்வேன் உனதருளால் வாழ்வேன் சக்தி யென்று நேர மெல்லாந் தமிழ்க் கவிதை பாடி, பக்தியுடன் போற்றி நின்றால் பயமனைத்துந் தீரும்…” Commentary: This is a prayer of total surrender. The poet seeks refuge in the Goddess (Muthumari) to remove all afflictions, grant requested boons, and destroy all worldly attachments (pāsam). By singing her praises and standing in devotion, all fears are completely eradicated.

3. vairāgyaśatakam (Verse 38): vyāghrīva tiṣṭhati jarā paritarjayantī rogāśca śatrava iva praharanti deham | āyuḥ parisravati bhinnaghaṭādivāmbhaḥ lokasvasthāpyahitamācaratīti citram || 38 || Commentary: Old age stands threateningly like a fierce tigress; diseases strike the body like vicious enemies; and one’s lifespan leaks away continuously like water flowing from a broken pot. Even seeing all this, it is astonishing that the people of the world still engage in harmful, worldly actions.

4. Pattinathar Quote: “ஊருஞ் சதமல்ல, உற்றார் சதமல்ல, உற்றுப் பெற்ற பேருஞ் சதமல்ல, பெண்டீர் சதமல்ல, பிள்ளைகளுஞ்சீருஞ் சதமல்ல, செல்வஞ் சதமல்ல, தேசத்திலேயாருஞ் சதமல்ல, நின்தாள் சதங் கச்சியேகம்பனே.” Commentary: The town is not permanent; relatives are not permanent; the fame one acquires is not permanent; the wife is not permanent; children and greatness are not permanent; wealth is not permanent; no one in this entire world is permanent. Only your lotus feet, Oh Lord of Kachi Ekambaram (bhagavan), are truly permanent.

Concluding Prayers

The section elegantly concludes with verses (upasaṃhāra-ślokaḥ) praying for uninterrupted devotion to bhagavan and the ultimate destruction of worldly bondage:

premādau prema madhye ca premānte bhavatu tvayi | premasindhāvahaṃ binduḥ premṇaḥ syāmiti me’rthanā ||

yayātmavidyayā jñeyaṃ sarvaṃ brahmeti niścayaḥ | tayātmavidyayā sarve mucyantāmātmabandhanāt ||