Bhaja Govindam
भज गोविन्दं भज गोविन्दं गोविन्दं भज मूढमते | सम्प्राप्ते सन्निहिते काले नहि नहि रक्षति डुक्रिङ्करणे ‖ 1 ‖
bhaja govindaṃ bhaja govindaṃ govindaṃ bhaja mūḍhamate | samprāpte sannihite kāle nahi nahi rakṣati ḍukriṅkaraṇe ‖ 1 ‖
Worship Govinda, worship Govinda, worship Govinda, O fool! The rules of grammar will not save you at the time of your death.
Word-meanings भज (bhaja) – worship; गोविन्दं (govindaṃ) – Govinda; भज (bhaja) – worship; गोविन्दं (govindaṃ) – Govinda; गोविन्दं (govindaṃ) – Govinda; भज (bhaja) – worship; मूढमते (mūḍhamate) – O fool (mūḍha:foolish | mate:mind); सम्प्राप्ते (samprāpte) – having arrived; सन्निहिते (sannihite) – approaching; काले (kāle) – time; नहि (nahi) – not; नहि (nahi) – not; रक्षति (rakṣati) – protects; डुक्रिङ्करणे (ḍukriṅkaraṇe) – rules of grammar;
मूढ जहीहि धनागमतृष्णां कुरु सद्बुद्धिम् मनसि वितृष्णाम् | यल्लभसे निज कर्मोपात्तं वित्तं तेन विनोदय चित्तम् ‖ 2 ‖
mūḍha jahīhi dhanāgamatṛṣṇāṃ kuru sadbuddhim manasi vitṛṣṇām | yallabhase nija karmopāttaṃ vittaṃ tena vinodaya cittam ‖ 2 ‖
O fool! Give up your thirst to amass wealth, devote your mind to dispassion and thoughts of the Real. Be content with what comes to you through actions performed by your own work.
मूढ (mūḍha) – O fool; जहीहि (jahīhi) – give up; धनागमतृष्णां (dhanāgamatṛṣṇām) – thirst for wealth (dhana:wealth | āgama:coming | tṛṣṇām:thirst); कुरु (kuru) – do; सद्बुद्धिम् (sadbuddhim) – good intellect (sat:good | buddhim:intellect); मनसि (manasi) – in the mind; वितृष्णाम् (vitṛṣṇām) – dispassion; यल्लभसे (yallabhase) – what you obtain; निज (nija) – own; कर्मोपात्तं (karmopāttaṃ) – obtained by actions (karma:actions | upāttaṃ:obtained); वित्तं (vittaṃ) – wealth; तेन (tena) – with that; विनोदय (vinodaya) – delight; चित्तम् (cittam) – mind;
नारी स्तनभर नाभीदेशं दृष्ट्वा मा गा मोहावेशम् | एतन्मांस वसादि विकारं मनसि विचिन्तया वारं वारम् ‖ 3 ‖
nārī stanabhara nābhīdeśaṃ dṛṣṭvā mā gā mohāveśam | etanmāṃsa vasādi vikāraṃ manasi vicintayā vāraṃ vāram ‖ 3 ‖
Do not get drowned in delusion, infatuated with passion and lusty desires, by seeing a woman's raised breasts and navel. These are nothing but a modification of flesh and fat, and the like. Do not fail to remember this again and again in your mind.
नारी (nārī) – woman; स्तनभर (stanabhara) – breast weight (stana:breast | bhara:weight); नाभीदेशं (nābhīdeśaṃ) – navel region (nābhī:navel | deśaṃ:region); दृष्ट्वा (dṛṣṭvā) – having seen; मा (mā) – do not; गा (gā) – go; मोहावेशम् (mohāveśam) – delusion (moha:delusion | āveśam:infatuation); एतत् (etat) – this; मांस (māṃsa) – flesh; वसादि (vasādi) – fat and the like (vasa:fat | ādi:and the like); विकारं (vikāraṃ) – modification; मनसि (manasi) – in the mind; विचिन्तया (vicintayā) – contemplate; वारं (vāraṃ) – again; वारम् (vāram) – again;
नलिनी दलगत जलमति तरलं तद्वज्जीवित मतिशय चपलम् | विद्धि व्याध्यभिमान ग्रस्तं लोकं शोकहतं च समस्तम् ‖ 4 ‖
nalinī dalagata jalamati taralaṃ tadvajjīvita matiśaya capalam | viddhi vyādhyabhimāna grastaṃ lokaṃ śokahataṃ ca samastam ‖ 4 ‖
As water drops on a lotus leaf are unsteady and trembling, in the same way life in this world is exceedingly unsteady and restless. Know that the whole world is full of miseries, afflicted by unhappiness and grief.
नलिनी (nalinī) – lotus; दलगत (dalagata) – on a leaf (dala:leaf | gata:situated on); जलमति (jalamati) – water drop (jala:water | mati:drop); तरलं (taralaṃ) – unsteady; तद्वत् (tadvat) – in the same way; जीवित (jīvita) – life; मतिशय (matiśaya) – exceedingly; चपलम् (capalam) – restless; विद्धि (viddhi) – know; व्याध्यभिमान (vyādhyabhimāna) – afflicted by disease and pride (vyādhi:disease | abhimāna:pride); ग्रस्तं (grastaṃ) – seized; लोकं (lokaṃ) – world; शोकहतं (śokahataṃ) – afflicted by grief (śoka:grief | hataṃ:afflicted); च (ca) – and; समस्तम् (samastam) – entire;
यावद्-वित्तोपार्जन सक्तः तावन्-निजपरिवारो रक्तः | पश्चाज्जीवति जर्जर देहे वार्तां कोऽपि न पृच्छति गेहे ‖ 5 ‖
yāvad-vittopārjana saktaḥ tāvan-nijaparivāro raktaḥ | paścājjīvati jarjara dehe vārtāṃ ko'pi na pṛcchati gehe ‖ 5 ‖
So long as a man is fit and able to support his family by earning wealth, all those family members around him show affection. But no one at home cares for him, even have a word with him, when his body becomes invalid and totters due to old age.
यावत् (yāvat) – as long as; वित्तोपार्जन (vittopārjana) – earning wealth (vitta:wealth | upārjana:earning); सक्तः (saktaḥ) – attached; तावत् (tāvat) – so long; निजपरिवारः (nijaparivāraḥ) – own family (nija:own | parivāraḥ:family); रक्तः (raktaḥ) – affectionate; पश्चात् (paścāt) – afterwards; जीवति (jīvati) – lives; जर्जर (jarjara) – decrepit; देहे (dehe) – in the body; वार्ताम् (vārtām) – news; कः (kaḥ) – who; अपि (api) – even; न (na) – not; पृच्छति (pṛcchati) – asks; गेहे (gehe) – at home;
यावत्-पवनो निवसति देहे तावत्-पृच्छति कुशलं गेहे | गतवति वायौ देहापाये भार्या बिभ्यति तस्मिन् काये ‖ 6 ‖
yāvat-pavano nivasati dehe tāvat-pṛcchati kuśalaṃ gehe | gatavati vāyau dehāpāye bhāryā bibhyati tasmin kāye ‖ 6 ‖
When one is alive, his family members enquire kindly about his welfare. But when the life-air stops and the soul departs from the body, even his wife runs away in fear of the corpse
यावत् (yāvat) – as long as; पवनः (pavanaḥ) – life-air; निवसति (nivasati) – dwells; देहे (dehe) – in the body; तावत् (tāvat) – so long; पृच्छति (pṛcchati) – asks; कुशलम् (kuśalam) – welfare; गेहे (gehe) – in the house; गतवति (gatavati) – when departed; वायौ (vāyau) – life-air; देह-अपाये (deha-apāye) – at body's end (deha:body | apāye:at the end); भार्या (bhāryā) – wife; बिभ्यति (bibhyati) – fears; तस्मिन् (tasmin) – in that; काये (kāye) – body;
बाल स्तावत् क्रीडासक्तः तरुण स्तावत् तरुणीसक्तः | वृद्ध स्तावत्-चिन्तामग्नः परमे ब्रह्मणि कोऽपि न लग्नः ‖ 7 ‖
bāla stāvat krīḍāsaktaḥ taruṇa stāvat taruṇīsaktaḥ | vṛddha stāvat-cintāmagnaḥ parame brahmaṇi ko'pi na lagnaḥ ‖ 7 ‖
Childhood is lost in attachment to games. The youth is lost in attachment to woman. Old age passes with worry and anxiety, thinking over many things. But there is hardly anyone who wants to be lost (attached) in para-braman, the Supreme Spirit.
बाल (bāla) – child; स्तावत् (stāvat) – at that time; क्रीडासक्तः (krīḍāsaktaḥ) – attached to games (krīḍā:games | saktaḥ:attached); तरुण (taruṇa) – youth; स्तावत् (stāvat) – at that time; तरुणीसक्तः (taruṇīsaktaḥ) – attached to woman (taruṇī:woman | saktaḥ:attached); वृद्ध (vṛddha) – old age; स्तावत् (stāvat) – at that time; चिन्तामग्नः (cintāmagnaḥ) – immersed in worry (cintā:worry | agnaḥ:immersed); परमे (parame) – in the supreme; ब्रह्मणि (brahmaṇi) – in Brahman; कः (kaḥ) – who; अपि (api) – even; न (na) – not; लग्नः (lagnaḥ) – attached;
का ते कान्ता कस्ते पुत्रः संसारोऽयमतीव विचित्रः | कस्य त्वं वा कुत आयातः तत्वं चिन्तय तदिह भ्रातः ‖ 8 ‖
kā te kāntā kaste putraḥ saṃsāro'yamatīva vicitraḥ | kasya tvaṃ vā kuta āyātaḥ tatvaṃ cintaya tadiha bhrātaḥ ‖ 8 ‖
Who is your wife? Who is your son? Supremely wonderful is saṁsāra, the circle of birth and death. Of whom are you? From where have you come? Brother, ponder over these concepts.
का (kā) – who; ते (te) – your; कान्ता (kāntā) – wife; कः (kaḥ) – who; ते (te) – your; पुत्रः (putraḥ) – son; संसारः (saṃsāraḥ) – cycle of birth and death; अयम् (ayam) – this; अतीव (atīva) – supremely; विचित्रः (vicitraḥ) – wonderful; कस्य (kasya) – of whom; त्वम् (tvam) – you; वा (vā) – or; कुतः (kutaḥ) – from where; आयातः (āyātaḥ) – have come; तत्वं (tatvam) – truth; चिन्तय (cintaya) – ponder; तत् (tat) – that; इह (iha) – here; भ्रातः (bhrātaḥ) – brother;
सत्सङ्गत्वे निस्सङ्गत्वं निस्सङ्गत्वे निर्मोहत्वम् | निर्मोहत्वे निश्चलतत्त्वं निश्चलतत्त्वे जीवन्मुक्तिः ‖ 9 ‖
satsaṅgatve nissaṅgatvaṃ nissaṅgatve nirmohatvam | nirmohatve niścalatattvaṃ niścalatattve jīvanmuktiḥ ‖ 9 ‖
Being in the company of good people (saints) gives rise to non-attachment; from non-attachment comes freedom from delusion, which leads to awareness of reality; understanding of reality gives rise to emancipation leading to the liberation of the soul (jīvan-mukti), while still alive.
सत्सङ्गत्वे (satsaṅgatve) – in the company of good (sat:good | saṅgatve:in the company); निस्सङ्गत्वं (nissaṅgatvaṃ) – non-attachment (nis:non- | saṅgatvaṃ:attachment); निस्सङ्गत्वे (nissaṅgatve) – from non-attachment (nis:non- | saṅgatve:attachment); निर्मोहत्वम् (nirmohatvam) – freedom from delusion (nir:freedom from | mohatvam:delusion); निर्मोहत्वे (nirmohatve) – from freedom from delusion (nir:freedom from | mohatve:delusion); निश्चलतत्त्वं (niścalatattvaṃ) – awareness of reality (niścala:steady | tattvaṃ:reality); निश्चलतत्त्वे (niścalatattve) – from awareness of reality (niścala:steady | tattve:reality); जीवन्मुक्तिः (jīvanmuktiḥ) – liberation while alive (jīvan:living | muktiḥ:liberation);
वयसि गते कः कामविकारः शुष्के नीरे कः कासारः | क्षीणे वित्ते कः परिवारः ज्ञाते तत्त्वे कः संसारः ‖ 10 ‖
vayasi gate kaḥ kāmavikāraḥ śuṣke nīre kaḥ kāsāraḥ | kṣīṇe vitte kaḥ parivāraḥ jñāte tattve kaḥ saṃsāraḥ ‖ 10 ‖
What good is lust when youth has fled? What use is a lake which has no water? Where are the relatives when wealth is gone? What is saṁsāra (transmigratory process), when Truth is known.
वयसि (vayasi) – in age; गते (gate) – gone; कः (kaḥ) – what; कामविकारः (kāmavikāraḥ) – lustful transformation (kāma:lust | vikāraḥ:transformation); शुष्के (śuṣke) – dry; नीरे (nīre) – in water; कः (kaḥ) – what; कासारः (kāsāraḥ) – lake; क्षीणे (kṣīṇe) – depleted; वित्ते (vitte) – wealth; कः (kaḥ) – what; परिवारः (parivāraḥ) – relatives; ज्ञाते (jñāte) – known; तत्त्वे (tattve) – truth; कः (kaḥ) – what; संसारः (saṃsāraḥ) – worldly existence;
मा कुरु धनजन यौवन गर्वं हरति निमेषात्-कालः सर्वम् | मायामयमिदम्-अखिलं हित्वा ब्रह्मपदं त्वं प्रविश विदित्वा ‖ 11 ‖
mā kuru dhanajana yauvana garvaṃ harati nimeṣāt-kālaḥ sarvam | māyāmayamidam-akhilaṃ hitvā brahmapadaṃ tvaṃ praviśa viditvā ‖ 11 ‖
Do not take pride in wealth, friends and youth. Each one of these is destroyed within an instant by Time. Free yourself from the illusion of the world of māyā and attain the realm of brahman, timeless truth.
मा (mā) – do not; कुरु (kuru) – do; धनजन (dhanajana) – wealth and people (dhana:wealth | jana:people); यौवन (yauvana) – youth; गर्वं (garvaṃ) – pride; हरति (harati) – takes away; निमेषात् (nimeṣāt) – in an instant; कालः (kālaḥ) – time; सर्वम् (sarvam) – everything; मायामयम् (māyāmayam) – illusionary (māyā:illusion | maya:consisting of); इदम् (idam) – this; अखिलं (akhilaṃ) – entire; हित्वा (hitvā) – having abandoned; ब्रह्मपदं (brahmapadaṃ) – realm of brahman (brahma:brahman | padam:realm); त्वं (tvaṃ) – you; प्रविश (praviśa) – enter; विदित्वा (viditvā) – having known;
दिन यामिन्यौ सायं प्रातः शिशिर वसन्तौ पुनरायातः | कालः क्रीडति गच्छत्यायुः तदपि न मुञ्चत्याशावायुः ‖ 12 ‖
dina yāminyau sāyaṃ prātaḥ śiśira vasantau punarāyātaḥ | kālaḥ krīḍati gacchatyāyuḥ tadapi na muñcatyāśāvāyuḥ ‖ 12 ‖
Day and night, evening and morning, winter and summer come and go again and again. Eternal time plays and life ebbs away, yet one does not let go of the storm of desire.
दिन (dina) – day; यामिन्यौ (yāminyau) – and night; सायं (sāyaṃ) – evening; प्रातः (prātaḥ) – morning; शिशिर (śiśira) – winter; वसन्तौ (vasantau) – and spring; पुनः (punaḥ) – again; आयातः (āyātaḥ) – come; कालः (kālaḥ) – time; क्रीडति (krīḍati) – plays; गच्छति (gacchati) – goes; आयुः (āyuḥ) – life; तदपि (tadapi) – yet; न (na) – not; मुञ्चति (muñcati) – lets go; आशा (āśā) – desire; वायुः (vāyuḥ) – wind;
द्वादश मञ्जरिकाभिर शेषः कथितो वैया करणस्यैषः | उपदेशो भूद्-विद्या निपुणैः श्रीमच्छङ्कर भगवच्छरणैः ‖ 13 ‖
dvādaśa mañjarikābhira śeṣaḥ kathito vaiyā karaṇasyaiṣaḥ | upadeśo bhūd-vidyā nipuṇaiḥ śrīmacchaṅkara bhagavaccharaṇaiḥ ‖ 13 ‖
The bouquet of twelve verses was imparted to a grammarian by the all-knowing Śaṅkara, adored as Bhagavat-pāda.
द्वादश (dvādaśa) – twelve; मञ्जरिकाभिः (mañjarikābhiḥ) – with bouquets (mañjarī:bouquet | abhiḥ:with); अशेषः (aśeṣaḥ) – complete; कथितः (kathitaḥ) – imparted; वैयाकरणस्य (vaiyākaraṇasya) – of the grammarian; एषः (eṣaḥ) – this; उपदेशः (upadeśaḥ) – instruction; भूत् (bhūt) – became; विद्या (vidyā) – knowledge; निपुणैः (nipuṇaiḥ) – by the skilled; श्रीमच्छङ्कर (śrīmacchaṅkara) – glorious Śaṅkara (śrīmat:glorious | śaṅkara:Śaṅkara); भगवच्छरणैः (bhagavaccharaṇaiḥ) – by the revered refuge (bhagavat:revered | śaraṇaiḥ:by the refuge);
का ते कान्ता धन गत चिन्ता वातुल किं तव नास्ति नियन्ता | त्रिजगति सज्जन सङ्गतिरेका भवति भवार्णव तरणे नौका ‖ 14 ‖
kā te kāntā dhana gata cintā vātula kiṃ tava nāsti niyantā | trijagati sajjana saṅgatirekā bhavati bhavārṇava taraṇe naukā ‖ 14 ‖
O, mad man! Why this engrossment in thoughts of wealth and beloved? Is there no one to guide you? In these thee worlds, only the association with saintly people (satsaṅga) can serve as the boat that can steer cross the ocean of repeated birth and death. (Stanza attributed to Padmapāda.)
का (kā) – what; ते (te) – your; कान्ता (kāntā) – beloved; धन (dhana) – wealth; गत (gata) – gone; चिन्ता (cintā) – thoughts; वातुल (vātula) – mad man; किं (kiṃ) – why; तव (tava) – your; नास्ति (nāsti) – is not; नियन्ता (niyantā) – guide; त्रिजगति (trijagati) – in the three worlds (tri:three | jagati:worlds); सज्जन (sajjana) – saintly people; सङ्गतिरेका (saṅgatirekā) – association is one (saṅgati:association | ekā:one); भवति (bhavati) – becomes; भवार्णव (bhavārṇava) – ocean of existence (bhava:existence | arṇava:ocean); तरणे (taraṇe) – for crossing; नौका (naukā) – boat;
जटिलो मुण्डी लुञ्जित केशः काषायान्बर बहुकृत वेषः | पश्यन्नपि च न पश्यति मूढः उदर निमित्तं बहुकृत वेषः ‖ 15 ‖
jaṭilo muṇḍī luñjita keśaḥ kāṣāyānbara bahukṛta veṣaḥ | paśyannapi ca na paśyati mūḍhaḥ udara nimittaṃ bahukṛta veṣaḥ ‖ 15 ‖
There are many (ascetics) with matted hair, many with clean shaven heads, many whose hair have been plucked out; some are clothed in orange, yet others parading in various colors -Indeed, these different disguises or apparels are only for their belly’s sake. Seeing the truth revealed before them, still the foolish ones can not see through these many disguises. (Stanza attributed to Totakācārya.)
जटिलः (jaṭilaḥ) – with matted hair; मुण्डी (muṇḍī) – clean shaven head; लुञ्जित (luñjita) – plucked out; केशः (keśaḥ) – hair; काषायान्बर (kāṣāyāṃbara) – clothed in orange (kāṣāya:orange | ambara:clothed); बहुकृत (bahukṛta) – various; वेषः (veṣaḥ) – disguises; पश्यन् (paśyan) – seeing; अपि (api) – even; च (ca) – and; न (na) – not; पश्यति (paśyati) – sees; मूढः (mūḍhaḥ) – foolish one; उदर (udara) – belly; निमित्तं (nimittaṃ) – for the sake of; बहुकृत (bahukṛta) – various; वेषः (veṣaḥ) – disguises;
अङ्गं गलितं पलितं मुण्डं दशन विहीनं जातं तुण्डम् | वृद्धो याति गृहीत्वा दण्डं तदपि न मुञ्चत्याशा पिण्डम् ‖ 16 ‖
aṅgaṃ galitaṃ palitaṃ muṇḍaṃ daśana vihīnaṃ jātaṃ tuṇḍam | vṛddho yāti gṛhītvā daṇḍaṃ tadapi na muñcatyāśā piṇḍam ‖ 16 ‖
Strength has left the old man's body; his head has become bald, his gums toothless and leaning on crutches. Even then he can not let go of his attachment, clinging firmly to fruitless hopes and desires. (Stanza attributed to Hastamalaka.)
अङ्गं (aṅgaṃ) – body; गलितं (galitaṃ) – has weakened; पलितं (palitaṃ) – has become grey; मुण्डं (muṇḍaṃ) – bald; दशन (daśana) – teeth; विहीनं (vihīnaṃ) – devoid of; जातं (jātaṃ) – has become; तुण्डम् (tuṇḍam) – mouth; वृद्धः (vṛddhaḥ) – old man; याति (yāti) – goes; गृहीत्वा (gṛhītvā) – holding; दण्डं (daṇḍaṃ) – stick; तदपि (tadapi) – even then; न (na) – not; मुञ्चति (muñcati) – lets go; आशा (āśā) – hope; पिण्डम् (piṇḍam) – mass;
अग्रे वह्निः पृष्ठे भानुः रात्रौ चुबुक समर्पित जानुः | करतल भिक्षस्-तरुतल वासः तदपि न मुञ्चत्याशा पाशः ‖ 17 ‖
agre vahniḥ pṛṣṭhe bhānuḥ rātrau cubuka samarpita jānuḥ | karatala bhikṣas-tarutala vāsaḥ tadapi na muñcatyāśā pāśaḥ ‖ 17 ‖
The ascetic warms his body with fire in front and the sun at the back. At night he dwells under a tree with face huddled between the knees to keep out of the cold. In his hands he holds the beggar's alms and yet he does not let go of the noose of attachment to desire and passion. (Stanza attributed to Subhodha.)
अग्रे (agre) – in front; वह्निः (vahniḥ) – fire; पृष्ठे (pṛṣṭhe) – at the back; भानुः (bhānuḥ) – sun; रात्रौ (rātrau) – at night; चुबुक (cubuka) – chin; समर्पित (samarpita) – placed; जानुः (jānuḥ) – knee; करतल (karatala) – palm of the hand; भिक्षः (bhikṣaḥ) – alms; तरुतल (tarutala) – under a tree (taru:tree | tala:under); वासः (vāsaḥ) – dwelling; तदपि (tadapi) – even then; न (na) – not; मुञ्चति (muñcati) – lets go; आशा (āśā) – desire; पाशः (pāśaḥ) – noose;
कुरुते गङ्गा सागर गमनं व्रत परिपालनम्-अथवा दानम् | ज्ञान विहीनः सर्वमतेन भजति न मुक्तिं जन्म शतेन ‖ 18 ‖
kurute gaṅgā sāgara gamanaṃ vrata paripālanam-athavā dānam | jñāna vihīnaḥ sarvamatena bhajati na muktiṃ janma śatena ‖ 18 ‖
One may travel (on a pilgrimage) to the confluence where the Gaṅgā river meets the ocean (gaṅgā-sāgara), undertake vows and give away in charity, however without true knowledge (jñāna) one will not achieve liberation (mukti) even in a hundred lifetimes, according to all [schools of] thought. (Stanza attributed to Vārtikakāra.)
कुरुते (kurute) – performs; गङ्गा (gaṅgā) – Ganga river; सागर (sāgara) – ocean; गमनं (gamanaṃ) – journey; व्रत (vrata) – vow; परिपालनम् (paripālanam) – observance; अथवा (athavā) – or; दानम् (dānam) – charity; ज्ञान (jñāna) – knowledge; विहीनः (vihīnaḥ) – devoid of; सर्वमतेन (sarvamatena) – according to all opinions (sarva:all | matena:according to opinion); भजति (bhajati) – attains; न (na) – not; मुक्तिं (muktiṃ) – liberation; जन्म (janma) – birth; शतेन (śatena) – by hundred;
सुरमन्दिर तरु मूल निवासः शय्या भूतलम्-अजिनं वासः | सर्व परिग्रह भोगत्यागः कस्य सुखं न करोति विरागः ‖ 19 ‖
suramandira taru mūla nivāsaḥ śayyā bhūtalam-ajinaṃ vāsaḥ | sarva parigraha bhogatyāgaḥ kasya sukhaṃ na karoti virāgaḥ ‖ 19 ‖
One who lives in temples or dwells at the foot of trees, whose bed is the surface of the earth, whose garment is a deer-skin, who has thus renounced all enjoyment of worldly possessions - to whom will such dispassion (vairāgya) not bring happiness? (Stanza attributed to Nityānanda.)
सुरमन्दिर (suramandira) – temple; तरु (taru) – tree; मूल (mūla) – root; निवासः (nivāsaḥ) – dwelling; शय्या (śayyā) – bed; भूतलम् (bhūtalam) – earth's surface; अजिनं (ajinaṃ) – deer-skin; वासः (vāsaḥ) – garment; सर्व (sarva) – all; परिग्रह (parigraha) – possessions; भोगत्यागः (bhogatyāgaḥ) – renunciation of enjoyment (bhoga:enjoyment | tyāgaḥ:renunciation); कस्य (kasya) – to whom; सुखं (sukhaṃ) – happiness; न (na) – not; करोति (karoti) – does; विरागः (virāgaḥ) – dispassion;
योगरतो वा भोगरतो वा सङ्गरतो वा सङ्गविहीनः | यस्य ब्रह्मणि रमते चित्तं नन्दति नन्दति नन्दत्येव ‖ 20 ‖
yogarato vā bhogarato vā saṅgarato vā saṅgavihīnaḥ | yasya brahmaṇi ramate cittaṃ nandati nandati nandatyeva ‖ 20 ‖
One may take delight in yoga (union with god) or bhoga (worldly enjoyment); may be delighted by company or solitude; but he whose mind delights in brahman (the spiritual truth), only he enjoys real bliss and is satisfied, no one else. (Stanza attributed to ānandagiriḥ)
योगरतो (yogarato) – delighted in yoga (yoga:yoga | rataḥ:delighted); वा (vā) – or; भोगरतो (bhogarato) – delighted in enjoyment (bhoga:enjoyment | rataḥ:delighted); वा (vā) – or; सङ्गरतो (saṅgarato) – delighted in company (saṅga:company | rataḥ:delighted); वा (vā) – or; सङ्गविहीनः (saṅgavihīnaḥ) – devoid of company (saṅga:company | vihīnaḥ:devoid); यस्य (yasya) – whose; ब्रह्मणि (brahmaṇi) – in brahman; रमते (ramate) – delights; चित्तं (cittaṃ) – mind; नन्दति (nandati) – rejoices; नन्दति (nandati) – rejoices; नन्दत्येव (nandatyeva) – indeed rejoices (nandati:rejoices | eva:indeed);
भगवद्गीता किञ्चिदधीता गङ्गा जललव कणिका पीता | सकृदपि येन मुरारी समर्चा क्रियते तस्य यमेन न चर्चा ‖ 21 ‖
bhagavadgītā kiñcidadhītā gaṅgā jalalava kaṇikā pītā | sakṛdapi yena murārī samarcā kriyate tasya yamena na carcā ‖ 21 ‖
Let a man read but a little from Bhagavad-gītā, drink just a drop of Gaṅgā-water, worship but once murāri, the enemy of 'Murā' (Lord Kṛṣṇa); he then will have no confrontation with Yama, the Lord of death. (Stanza attributed to Dṛḍhabhakta.)
भगवद्गीता (bhagavadgītā) – Bhagavad-gītā (bhagavat:divine | gītā:song); किञ्चिद् (kiñcid) – a little; अधीता (adhītā) – studied; गङ्गा (gaṅgā) – Ganges; जललव (jalalava) – drop of water (jala:water | lava:drop); कणिका (kaṇikā) – particle; पीता (pītā) – drunk; सकृत् (sakṛt) – once; अपि (api) – even; येन (yena) – by whom; मुरारी (murārī) – Murāri (Kṛṣṇa); समर्चा (samarcā) – worshipped; क्रियते (kriyate) – is done; तस्य (tasya) – his; यमेन (yamena) – with Yama; न (na) – not; चर्चा (carcā) – discussion;
पुनरपि जननं पुनरपि मरणं पुनरपि जननी जठरे शयनम् | इह संसारे बहु दुस्तारे कृपयाऽपारे पाहि मुरारे ‖ 22 ‖
punarapi jananaṃ punarapi maraṇaṃ punarapi jananī jaṭhare śayanam | iha saṃsāre bahu dustāre kṛpayā'pāre pāhi murāre ‖ 22 ‖
Birth again, death again, again resting in the mother's womb! It is indeed hard to cross this boundless ocean of saṁsāra (cycle of repeated birth and death). O Murāri! by your causeless mercy please protect me (from this transmigratory process). (Stanza attributed to Nityanātha.)
पुनरपि (punarapi) – again; जननं (jananaṃ) – birth; पुनरपि (punarapi) – again; मरणं (maraṇaṃ) – death; पुनरपि (punarapi) – again; जननी (jananī) – mother; जठरे (jaṭhare) – in the womb; शयनम् (śayanam) – resting; इह (iha) – here; संसारे (saṃsāre) – in the cycle of birth and death; बहु (bahu) – much; दुस्तारे (dustāre) – hard to cross; कृपया (kṛpayā) – by mercy; अपारे (apāre) – boundless; पाहि (pāhi) – protect; मुरारे (murāre) – O Murari;
रथ्या चर्पट विरचित कन्थः पुण्यापुण्य विवर्जित पन्थः | योगी योग नियोजित चित्तः रमते बालोन्मत्तवदेव ‖ 23 ‖
rathyā carpaṭa viracita kanthaḥ puṇyāpuṇya vivarjita panthaḥ | yogī yoga niyojita cittaḥ ramate bālonmattavadeva ‖ 23 ‖
The one whose patched garment is made from tattered rags cast on the road, whose path is free from sins having abandoned virtue and vices, whose mind is fixed on yoga (in union with god), that yogi indeed rejoices (in divine bliss) like a crazed wild child overwhelmed by happiness. (Stanza attributed to Nityanātha.)
रथ्या (rathyā) – road; चर्पट (carpaṭa) – tattered rags; विरचित (viracita) – made from; कन्थः (kanthaḥ) – patched garment; पुण्यापुण्य (puṇyāpuṇya) – virtue and vices (puṇya:virtue | apuṇya:vices); विवर्जित (vivarjita) – abandoned; पन्थः (panthaḥ) – path; योगी (yogī) – yogi; योग (yoga) – yoga; नियोजित (niyojita) – fixed; चित्तः (cittaḥ) – mind; रमते (ramate) – rejoices; बालोन्मत्तवत् (bālonmattavat) – like a crazed child (bāla:child | unmatta:crazed | vat:like); एव (eva) – indeed;
कस्त्वं कोऽहं कुत आयातः का मे जननी को मे तातः | इति परिभावय निज संसारं सर्वं त्यक्त्वा स्वप्न विचारम् ‖ 24 ‖
kastvaṃ ko'haṃ kuta āyātaḥ kā me jananī ko me tātaḥ | iti paribhāvaya nija saṃsāraṃ sarvaṃ tyaktvā svapna vicāram ‖ 24 ‖
Having abandoned this world, knowing it to be without essence, comparable to the reflection of a dream, consider well and reflect: Who am I? Who are you? Where have I come from? Who is my mother, and who is my father? (Stanza attributed to Surendra.)
कः (kaḥ) – who; त्वम् (tvam) – you; कः (kaḥ) – who; अहम् (aham) – I; कुतः (kutaḥ) – from where; आयातः (āyātaḥ) – come; का (kā) – who; मे (me) – my; जननी (jananī) – mother; कः (kaḥ) – who; मे (me) – my; तातः (tātaḥ) – father; इति (iti) – thus; परिभावय (paribhāvaya) – consider; निज (nija) – own; संसारम् (saṃsāram) – world; सर्वम् (sarvam) – all; त्यक्त्वा (tyaktvā) – abandoning; स्वप्न (svapna) – dream; विचारम् (vicāram) – reflection;
त्वयि मयि सर्वत्रैको विष्णुः व्यर्थं कुप्यसि मय्यसहिष्णुः | भव समचित्तः सर्वत्र त्वं वाञ्छस्यचिराद्-यदि विष्णुत्वम् ‖ 25 ‖
tvayi mayi sarvatraiko viṣṇuḥ vyarthaṃ kupyasi mayyasahiṣṇuḥ | bhava samacittaḥ sarvatra tvaṃ vāñchasyacirād-yadi viṣṇutvam ‖ 25 ‖
In me, in you and in everything else, none but the same (All-Pervading) Lord Viṣṇu dwells. Your anger and impatience is meaningless. If you wish to attain the Supreme Viṣṇu soon, be equal-minded in all circumstances, have samabhāva, equanimity, always. (Stanza attributed to Medhātithira.)
त्वयि (tvayi) – in you; मयि (mayi) – in me; सर्वत्र (sarvatra) – everywhere; एकः (ekaḥ) – one; विष्णुः (viṣṇuḥ) – Viṣṇu; व्यर्थम् (vyartham) – meaninglessly; कुप्यसि (kupyasi) – you become angry; मयि (mayi) – in me; असहिष्णुः (asahiṣṇuḥ) – intolerant; भव (bhava) – become; समचित्तः (samacittaḥ) – equal-minded; सर्वत्र (sarvatra) – everywhere; त्वम् (tvam) – you; वाञ्छसि (vāñchasi) – you desire; अचिरात् (acirāt) – soon; यदि (yadi) – if; विष्णुत्वम् (viṣṇutvam) – state of being Viṣṇu (viṣṇu:Viṣṇu | tvam:state of being);
शत्रौ मित्रे पुत्रे बन्धौ मा कुरु यत्नं विग्रह सन्धौ | सर्वस्मिन्नपि पश्यात्मानं सर्वत्रोत्-सृज भेदाज्ञानम् ‖ 26 ‖
śatrau mitre putre bandhau mā kuru yatnaṃ vigraha sandhau | sarvasminnapi paśyātmānaṃ sarvatrot-sṛja bhedājñānam ‖ 26 ‖
Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives. See the true self in everyone and give up all feelings of duality completely. (Stanza attributed to Medhātithira.)
शत्रौ (śatrau) – in enemy; मित्रे (mitre) – in friend; पुत्रे (putre) – in son; बन्धौ (bandhau) – in relative; मा (mā) – do not; कुरु (kuru) – do; यत्नं (yatnaṃ) – effort; विग्रह (vigraha) – conflict; सन्धौ (sandhau) – in union; सर्वस्मिन्नपि (sarvasminnapi) – in everyone (sarvasmin:in all | api:also); पश्य (paśya) – see; आत्मानं (ātmānaṃ) – the self; सर्वत्र (sarvatra) – everywhere; उत्सृज (utsṛja) – give up; भेद (bheda) – difference; अज्ञानम् (ajñānam) – ignorance;
कामं क्रोधं लोभं मोहं त्यक्त्वाऽऽत्मानं पश्यति सोऽहम् | आत्मज्ञ्नान विहीना मूढाः ते पच्यन्ते नरक निगूढाः ‖ 27 ‖
kāmaṃ krodhaṃ lobhaṃ mohaṃ tyaktvā''tmānaṃ paśyati so'ham | ātmajñnāna vihīnā mūḍhāḥ te pacyante naraka nigūḍhāḥ ‖ 27 ‖
Give up lust, anger, greed and infatuation, try to know the true self and consider: Who am I? Those fools covered by ignorance, who lack self-knowledge (ātma-jñāna) are tormented in hells. (Stanza attributed to Bhārativaṁśa.)
कामं (kāmaṃ) – lust; क्रोधं (krodhaṃ) – anger; लोभं (lobhaṃ) – greed; मोहं (mohaṃ) – infatuation; त्यक्त्वा (tyaktvā) – having given up; आत्मानं (ātmānaṃ) – the self; पश्यति (paśyati) – sees; सः (saḥ) – he; अहम् (aham) – I; आत्मज्ञ्नान (ātmajñāna) – self-knowledge (ātma:self | jñāna:knowledge); विहीना (vihīnā) – devoid of; मूढाः (mūḍhāḥ) – fools; ते (te) – they; पच्यन्ते (pacyante) – are tormented; नरक (naraka) – hell; निगूढाः (nigūḍhāḥ) – covered;
गेयं गीता नाम सहस्रं ध्येयं श्रीपति रूपम्-अजस्रम् | नेयं सज्जन सङ्गे चित्तं देयं दीनजनाय च वित्तम् ‖ 28 ‖
geyaṃ gītā nāma sahasraṃ dhyeyaṃ śrīpati rūpam-ajasram | neyaṃ sajjana saṅge cittaṃ deyaṃ dīnajanāya ca vittam ‖ 28 ‖
Regularly recite from the Gītā, meditate on Viṣṇu (śrīpati) in your heart, and chant his thousand glories names (viṣṇu-sahasranāma). Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy. (Stanza attributed to Sumatir.)
गेयम् (geyam) – to be sung; गीता (gītā) – Gītā; नाम (nāma) – name; सहस्रं (sahasraṃ) – thousand; ध्येयम् (dhyeyam) – to be meditated upon; श्रीपति (śrīpati) – Lord Viṣṇu (śrī:prosperity | pati:lord); रूपम् (rūpam) – form; अजस्रम् (ajasram) – eternally; नेयम् (neyam) – to be led; सज्जन (sajjana) – noble people (sat:good | jana:people); सङ्गे (saṅge) – in company; चित्तं (cittaṃ) – mind; देयम् (deyam) – to be given; दीनजनाय (dīnajanāya) – to the poor (dīna:poor | janāya:to people); च (ca) – and; वित्तम् (vittam) – wealth;
सुखतः क्रियते रामाभोगः पश्चाद्धन्त शरीरे रोगः | यद्यपि लोके मरणं शरणं तदपि न मुञ्चति पापाचरणम् ‖ 29 ‖
sukhataḥ kriyate rāmābhogaḥ paścāddhanta śarīre rogaḥ | yadyapi loke maraṇaṃ śaraṇaṃ tadapi na muñcati pāpācaraṇam ‖ 29 ‖
Very readily one indulges in carnal pleasures but later on, alas, come diseases of the body. Even though in the world the ultimate end is death (maraṇaṁ), even then one does not relinquish his sinful behaviours.
सुखतः (sukhataḥ) – from pleasure; क्रियते (kriyate) – is done; रामाभोगः (rāmābhogaḥ) – indulgence in pleasures (rāma:pleasures | ābhogaḥ:indulgence); पश्चात् (paścāt) – afterwards; हन्त (hanta) – alas; शरीरे (śarīre) – in the body; रोगः (rogaḥ) – disease; यद्यपि (yadyapi) – even though; लोके (loke) – in the world; मरणं (maraṇam) – death; शरणं (śaraṇam) – refuge; तदपि (tadapi) – even then; न (na) – not; मुच्यति (muñcati) – relinquishes; पापाचरणम् (pāpācaraṇam) – sinful behaviors (pāpa:sinful | ācaraṇam:behaviors);
अर्थमनर्थं भावय नित्यं नास्ति ततः सुख लेशः सत्यम् | पुत्रादपि धनभाजां भीतिः सर्वत्रैषा विहिता रीतिः ‖ 30 ‖
arthamanarthaṃ bhāvaya nityaṃ nāsti tataḥ sukha leśaḥ satyam | putrādapi dhanabhājāṃ bhītiḥ sarvatraiṣā vihitā rītiḥ ‖ 30 ‖
Remember always that wealth is the source of misfortune. The truth is that one cannot extract even a bit of happiness from it. For the rich, there is fear even from one’s own son. This is the established way with wealth everywhere.
अर्थम् (artham) – wealth; अनर्थम् (anartham) – misfortune; भावय (bhāvaya) – consider; नित्यम् (nityam) – always; न (na) – not; अस्ति (asti) – is; ततः (tataḥ) – from it; सुख (sukha) – happiness; लेशः (leśaḥ) – bit; सत्यम् (satyam) – truth; पुत्रात् (putrāt) – from son; अपि (api) – even; धनभाजाम् (dhanabhājām) – of the rich (dhana:wealth | bhājām:of the possessors); भीतिः (bhītiḥ) – fear; सर्वत्र (sarvatra) – everywhere; एषा (eṣā) – this; विहिता (vihitā) – established; रीतिः (rītiḥ) – way;
प्राणायामं प्रत्याहारं नित्यानित्य विवेक विचारम् | जाप्यसमेत समाधि विधानं कुर्व वधानं महद्-अवधानम् ‖ 31 ‖
prāṇāyāmaṃ pratyāhāraṃ nityānitya viveka vicāram | jāpyasameta samādhi vidhānaṃ kurva vadhānaṃ mahad-avadhānam ‖ 31 ‖
Practice control of breath (prāṇā-yāma) and withdrawal of the senses from their respective sense objects (pratyāhāra); deliberate on the distinction between the permanent and the transitory; perform meditation along with chanting the holy names of god; perform these with great attention and extreme care!
प्राणायामं (prāṇāyāmam) – control of breath (prāṇa:breath | āyāmam:control); प्रत्याहारं (pratyāhāram) – withdrawal of senses (prati:against | āhāram:taking); नित्यानित्य (nityānitya) – permanent and transitory (nitya:permanent | anitya:transitory); विवेक (viveka) – discrimination; विचारम् (vicāram) – deliberation; जाप्यसमेत (jāpyasameta) – with chanting (jāpya:chanting | sameta:together with); समाधि (samādhi) – meditation; विधानं (vidhānam) – performance; कुर्व (kurva) – perform; वधानं (vadhānam) – attention; महत्-अवधानम् (mahad-avadhānam) – great attention (mahat:great | avadhānam:attention);
गुरु चरणाम्भुज निर्भरभक्तः संसाराद्-अचिराद्-भव मुक्तः | सेन्दिय मानस नियमादेवं द्रक्ष्यसि निज हृदयस्थं देवम् ‖ 32 ‖
guru caraṇāmbhuja nirbharabhaktaḥ saṃsārād-acirād-bhava muktaḥ | sendiya mānasa niyamādevaṃ drakṣyasi nija hṛdayasthaṃ devam ‖ 32 ‖
Oh devotee sincerely dedicated to the lotus feet of the Guru! May thou be soon free from Saṁsārā, the circle of birth and death. Through disciplined senses and controlled mind, thou shalt come to see (experience) the in-dwelling Lord of your heart.
गुरु (guru) – teacher; चरणाम्भुज (caraṇāmbhuja) – lotus feet (caraṇa:feet | ambhuja:lotus); निर्भरभक्तः (nirbharabhaktaḥ) – sincerely devoted (nirbhara:full | bhaktaḥ:devotee); संसाराद् (saṃsārād) – from Saṁsāra; अचिराद् (acirād) – soon; भव (bhava) – become; मुक्तः (muktaḥ) – free; सेन्दिय (sendiya) – with senses; मानस (mānasa) – mind; नियमादेवं (niyamādevaṃ) – through disciplined control (niyama:discipline | evaṃ:thus); द्रक्ष्यसि (drakṣyasi) – you will see; निज (nija) – own; हृदयस्थं (hṛdayasthaṃ) – residing in the heart (hṛdaya:heart | sthaṃ:residing); देवम् (devam) – Lord;
मूढः कश्चिन वैयाकरणो डुकृण्करणाध्ययन धुरीणः | श्रीमच्छङ्कर भगवच्चिष्यैः बोधित आसीच्छोदित करणैः ‖ 33 ‖ इति मोहमुद्गरः संपूर्णः।।
mūḍhaḥ kaścina vaiyākaraṇo ḍukṛṇkaraṇādhyayana dhurīṇaḥ | śrīmacchaṅkara bhagavacciṣyaiḥ bodhita āsīcchodita karaṇaiḥ ‖ 33 ‖ iti mohamudgaraḥ saṃpūrṇaḥ..
Thus a foolish grammarian lost in grammatical rules, was cleansed of his narrow vision and shown the light by the students of the illustrious Śrīmad Śaṅkarācārya.
Thus ends the Moha Mudgara (Hammer of Delusion - Another name for Bhaja Govindam)
मूढः (mūḍhaḥ) – foolish; कश्चित् (kaścit) – some; वैयाकरणः (vaiyākaraṇaḥ) – grammarian; डुकृण्करणाध्ययनधुरीणः (ḍukṛṇkaraṇādhyayanadhurīṇaḥ) – expert in grammar rules (ḍukṛṇ:grammar rule | karaṇa:doing | adhyayana:study | dhurīṇaḥ:expert); श्रीमच्छङ्कर (śrīmacchaṅkara) – illustrious Śaṅkara (śrīmat:illustrious | śaṅkara:Śaṅkara); भगवच्चिष्यैः (bhagavacciṣyaiḥ) – by the students of Bhagavan (bhagavat:of Bhagavan | ciṣyaiḥ:by the students); बोधितः (bodhitaḥ) – was enlightened; आसीत् (āsīt) – was; शोदितकरणैः (śoditakaraṇaiḥ) – by purifying actions (śodita:purified | karaṇaiḥ:by actions); इति (iti) – thus; मोहमुद्गरः (mohamudgaraḥ) – Hammer of Delusion (moha:delusion | mudgaraḥ:hammer); संपूर्णः (saṃpūrṇaḥ) – complete;