Bhaja Govindam

 By Sri Adi Shankaracharya

भज गोविन्दं भज गोविन्दं 

गोविन्दं भज मूढमते |
सम्प्राप्ते सन्निहिते काले 
नहि नहि रक्षति डुकृङ्करणे  ||

bhaja govindaṃ bhaja govindaṃ 
govindaṃ bhaja mūḍhamate |
samprāpte sannihite kāle 
nahi nahi rakṣati ḍukṛṅkaraṇe || (1)

 Worship Govinda, worship Govinda, worship Govinda, O foolish mind. When the time of death arrives, the rules of grammar will not save you.

मूढ जहीहि धनागमतृष्णां 

कुरु सद्बुद्धिं मनसि वितृष्णाम् |

यल्लभसे निजकर्मोपात्तं 

वित्तं तेन विनोदय चित्तम् ||

mūḍha jahīhi dhanāgamatṛṣṇāṃ 

kuru sadbuddhiṃ manasi vitṛṣṇām |

yallabhase nija-karmopāttaṃ 

vittaṃ tena vinodayacittam || (2)

O foolish one, give up the desire for wealth; cultivate good sense in the mind without craving. Whatever wealth you obtain through your actions (karma), let your mind find delight/contentment in that.

नारीस्तनभरनाभीदेशं 

दृष्ट्वा मा गा मोहावेशम् |

एतन्मांसवसादिविकारं 

मनसि विचिन्तय वारं वारम् ||

nārīstana-bhara-nābhīdeśaṃ 

dṛṣṭvā mā gā mohāveśam |

etad-māṃsa-vasa-ādi-vikāraṃ 

manasi vicintaya vāraṃ vāram || (3)

Seeing the fullness of a woman's breasts and the region of her navel, do not go into delusion. Contemplate again and again in your mind that this is just a modification of flesh, fat, etc.

नलिनीदलगतजलमतितरलं 

तद्वज्जीवितमतिशयचपलम् |

विद्धि व्याध्यभिमानग्रस्तं 

लोकं शोकहतं च समस्तम् ||

nalinīdalagatajalamatitaralaṃ 

tadvajjīvitamatiśayachapalam |

viddhi vyādhyabhimānagrastaṃ 

lokaṃ śokahataṃ cha samastam || (4)

 Like a drop of water on a lotus leaf, life is exceedingly unsteady and fleeting. Know that the world is afflicted with disease and pride and is struck by sorrow in its entirety.

यावद्वित्तोपार्जनसक्त:

तावन्निजपरिवारो रक्तः |

पश्र्चाज्जीवति जर्जरदेहे 

वार्तां कोऽपि न पृच्छति गेहे ||

yāvad vittopārjana-saktaḥ

tāvannija-parivāro raktaḥ |

paśchājjīvati jarjara-dehe 

vārtāṃ ko'pi na pṛcchati gehe || (5)

As long as one is attached/fit to earn wealth, the family is affectionate. But when one lives in a frail body, no one at home even asks about their welfare.

यावत्पवनो निवसतिदेहे 

तावत्पृच्छति कुशलं गेहे |

गतवति वायौ देहापाये 

भार्या बिभ्यति तस्मिन्काये ||

yāvatpavano nivasatidehe 

 tāvatpṛcchati kuśalaṃ gehe | 

gatavati vāyau dehāpāye 

 bhāryā bibhyati tasminkāye || (6)

As long as air dwells in the body (i.e., one is alive), people enquire about the [person's] welfare in the house. But when the air has departed and the body ceases, even the wife fears that body (corpse).

बालस्तावत्क्रीडासक्तः 

तरुणस्तावत्तरुणीसक्तः |

वृद्धस्तावच्चिन्तासक्तः 

परमे ब्रह्मणि कोऽपि न सक्तः ||

bālastāvarkrīḍāsaktaḥ 

 taruṇastāvattarunīsaktaḥ | 

vṛddhastāvacintāsaktaḥ 

 parame brahmaṇi ko'pi na saktaḥ || (7)

A child is engaged in play, a youth is attached to young women, and an old man is engrossed in worries. But who is attached to the supreme Brahman?

का ते कान्ता कस्ते पुत्रः 

संसारोऽयमतीव विचित्रः |

कस्य त्वं कः कुत आयातः 

तत्त्वं चिन्तय तदिह भ्रातः ||

kā te kāntā kas te putraḥ 

 saṃsāro'yamatīva vicitraḥ | 

kasya tvaṃ kaḥ kuta āyātaḥ 

 tattvaṃ cintaya tadiha bhrātaḥ || (8)

Who is your beloved? Who is your son? This world is indeed very strange. Whose are you? Who are you? From where have you come? Reflect on this truth here, brother.

सत्सङ्गत्वे निस्सङ्गत्वं 

निस्सङ्गत्वे निर्मोहत्वम् |

निर्मोहत्वे निश्चलतत्वं 

निश्चलतत्वे जीवन्मुक्तिः ||

satsaṅgatve nissaṅgatvaṃ 

 nissaṅgatve nirmohatvam |

 nirmohatve niścalatattvaṃ 

 niścalatattve jīvanmuktiḥ || (9)

In the company of the virtuous, there is detachment; in detachment, there is freedom from delusion; in freedom from delusion, there is steadfastness; in steadfastness, there is liberation while living.

वयसि गते कः कामविकारः 

शुष्के नीरे कः कासारः |

क्षीणे वित्ते कह परिवारः 

ज्ञाते तत्वे कः संसारः ||

vayasi gate kaḥ kāmavikāraḥ 

 śuṣke nīre kaḥ kāsāraḥ | 

 kṣīṇe vitte kaḥ parivāraḥ 

 jñāte tattve kaḥ saṃsāraḥ || (10)

When age (youth) has passed, what use is lust? When the water is dried up, what use is a lake? When wealth is diminished, where are the relatives? When the Truth is known, what use is worldly existence?

मा कुरु धनजनयौवन गर्वं 

हरति निमेषात्कालः सर्वम् |

मायामयमिदमखिलं हित्वा 

ब्रह्मपदं त्वं प्रविश विदित्वा ||

mā kuru dhana-jana-yauvana garvaṃ 

 harati nimeṣāt kālaḥ sarvam | 

 māyāmayam idam akhilaṃ hitvā 

 brahma-padaṃ tvaṃ praviśa viditvā || (11)

Do not take pride in wealth, people, and youth; time takes away everything in a moment. Abandon this entire illusory world and enter the state of Brahman, knowing this truth.

दिनयामिन्यौ सायं प्रातः 

शिशिरवसन्तौ पुनरायातः |

कालः क्रीडति गच्छत्यायुः 

तदपि न मुञ्चत्याशावायुः ||

dinayāminyau sāyaṃ prātaḥ 

 śiśiravasantau punarāyātaḥ | 

 kālaḥ krīḍati gacchatyāyuḥ 

 tadapi na muñcatyāśāvāyuḥ || (12)

Days and nights, evenings and mornings, winter and spring come again and again. Time sports and life passes, yet the wind of desire does not leave.

का ते कान्ता धनगतचिन्ता 

वातुल किं तव नास्ति नियन्ता |

त्रिजगति सज्जन सङ्गतिरेका 

भवति भवार्णवतरणे नौका ||

kā te kāntā dhanagatacintā 

 vātula kiṃ tava nāsti niyantā | 

 trijagati sajjana saṅgatirekā 

 bhavati bhavārṇavatarane naukā || (13)

What is the use of your wife and wealth, O deluded one? Is there no one to control/guide you? In the three worlds, only the association with virtuous people serves as a boat to cross the ocean of worldly existence.

द्वादशमञ्जरिकाभिरशेष:

कथितो वैयाकरणस्यैषः |

उपदेशोऽभूद्विद्यानिपुणैः 

श्रॆमच्छङ्करभगवच्छरणैः ||

dvādaśa-mañjarikābhiraśeṣaḥ 

 kathito vaiyākaraṇasyaieṣaḥ | 

 upadeśo'bhūvidyā-nipuṇaiḥ 

 śrīmacchaṅkara-bhagavaccharaṇaiḥ || (14)

This collection of twelve verses was imparted to a grammarian by the all-knowing Shankara.

जटिलो मुण्डी लुच्छितकेशः 

काशायाम्बर बहुकृतवेषः |

पश्यन्नपि च न पश्यति मूढ:

उदरनिमित्तं बहुकृतवेषः||

jaṭilo muṇḍī luñchitakeśaḥ 

  kāśāyāmbarabahukṛtaveṣaḥ | 

  paśyannapi ca na paśyati mūḍha: 

  udaranimittaṃ bahukṛtaveṣaḥ || (15)

With matted hair, shaven head, or plucked hair, clad in ochre robes in various guises, the fool, though seeing, does not see; he is indeed a fool who dons many disguises for the sake of the stomach.

अङ्गं गलितं पलितं मुण्डं 

दशनविहीनं जातं तुण्डम् |

वृद्धो याति गृहीत्वा दण्डं 

तदपि न मुञ्चत्याशापिण्डम् ||

aṅgaṃ galitaṃ palitaṃ muṇḍaṃ 

 daśanavihīnaṃ jātaṃ tuṇḍam | 

 vṛddho yāti gṛhītvā daṇḍaṃ 

 tadapi na muñcatyāśāpiṇḍam || (16)

The body is worn out, the hair has turned grey, and the head has become bald. The old man goes about, holding a staff, yet even then, he does not give up the bundle of desires.

अग्रे वह्निः पृष्ठे भानुः 

रात्रौ चुबुकसमर्पितजानुः |

करतलभिक्षस्तरुतलवासः 

तदपि न मुञ्चत्याशापाशः ||

agre vahniḥ pṛṣṭhe bhānuḥ 

 rātrau cubukasamarpitajānuḥ | 

 karatalabhikṣastarulavāsaḥ 

 tadapi na muñcatyāśāpāśaḥ || (17)

In front is fire, at the back is the sun; at night, with chin resting on knee, having alms in hand and residing under a tree; even then, [he] does not release the bonds of hope/desire.

कुरते गङ्गासागरगमनं 

व्रतपरिपालनमथवा दानम् |

ज्ञानविहीनः सर्वमतेन 

ममुक्तिं न भजति जन्मशतेन ||

kurute gaṅgā-sāgara-gamanaṃ 

vrata-paripālana-mathavā dānam | 

jñāna-vihīnaḥ sarvamatena 

muktiṃ na bhajati janma-śatena || (18)

One may undertake pilgrimages to the Ganga Sagar, observe vows and donate in charity. But without knowledge (spiritual wisdom), all these deeds are futile and will not lead to liberation, even in a hundred lifetimes.

सुरमन्दिरतरुमूलनिवासः 

शय्या भूतलमजिनं वासः |

सर्वपरिग्रहभोगत्याग:

कस्य सुखं न करोति विरागः ||

suramandira-taru-mūla-nivāsaḥ 

śayyā bhūtalam-ajinaṃ vāsaḥ | 

sarva-parigraha-bhoga-tyāgaḥ 

kasya sukhaṃ na karoti virāgaḥ || (19)

 Living in the temple or under the tree, with the ground as the bed and deerskin as clothing; renouncing all possessions and pleasures - who does not find happiness in detachment?

योगरतो वा भोगरतो वा 

सङ्गरतो वा सङ्गविहीनः |

यस्य ब्रह्मणि रमते चित्तं 

नन्दति नन्दति नन्दत्येव ||

yogarato vā bhogarato vā 

 saṅgarato vā saṅgavihīnaḥ | 

yasya brahmaṇi ramate 

cittaṃ nandati nandati nandatyeva || (20)

Whether engaged in meditation (yoga) or in worldly pleasures (bhoga), whether in company or in solitude, the one whose mind delights in the Supreme (Brahman) truly rejoices, rejoices, and verily rejoices.

भगवद्गीता किञ्चिदधीता 

गङ्गाजललवकणिका पीता |

सकृदपि येन मुरारिसमर्चा 

क्रियते तस्य यमेन न चर्चा ||

bhagavad-gītā kiñcid-adhītā 

 gaṅgā-jala-lava-kaṇikā pītā | 

sakṛdapi yena murāri-samarcā 

 kriyate tasya yamena na carcā || (21)

Even if one studies a little of the Bhagavad Gita, drinks a drop of Ganga water, or worships Murari (Krishna) just once, there is no discussion with Yama (the god of death) for him.

पुनरपि जननं पुनरपि मरणं 
पुनरपि जननी जठरे शयनम् |
इह संसारे बहुदुस्तारे 
कृपयाऽपारे पाहि मुरारे ||

punarapi jananaṃ punarapi maraṇaṃ 
 punarapi jananī jaṭhare śayanam | 
iha saṃsāre bahudustāre 
 kṛpayā'pāre pāhi murāre || (22)

Again birth, again death, and again lying in the mother's womb; this world is difficult to cross. O Murari (Krishna), protect me with your limitless compassion.

रथ्याचर्पटविरचितकन्थः 
पुण्यापुण्यविवर्जितपन्थः |
योगी योगनियोजितचित्तो 
रमते बालोन्मत्तवदेव ||

rathyācarpaṭaviracitakanthaḥ 
puṇyāpuṇya vivarjitapanthaḥ | 
yogī yoganiyojitacitto 
ramate bālonmattavadeva || (23)

Clad in a quilt made of rags from the streets, following a path devoid of both merit and demerit, the yogi, with his mind absorbed in yoga, delights like a child or a madman indeed.

कस्त्वं कोऽहं कुत आयातः 
का मे जननी को मे तातः |
इति परिभावय सर्वमसारं 
विश्वं त्यक्त्वा स्वप्नविचारम् ||

kastvaṁ ko'haṁ kuta āyātaḥ |
kā me jananī ko me tātaḥ |
iti paribhāvaya sarvamasāraṁ |
viśvaṁ tyaktvā svapnavicāram || (24)

Who are you? Who am I? From where have I come? Who is my mother? Who is my father? Thus, contemplate everything as worthless (no essence) and abandon the world like a dream.

त्वयि मयि चान्यत्रैको विष्णुः 

व्यर्थं कुप्यसि मय्यसहिष्णु: |

भव समचित्तः सर्वत्र त्वं 

वाञ्छस्यचिराद्यदि विष्नुत्वम् ||

tvayi mayi cānyatraiko viṣṇuḥ
 vyarthaṁ kupyasi mayyasahiṣṇuḥ | 
bhava samacittaḥ sarvatra tvaṁ 
vāñchasyacirādyadi viṣṇutvam || (25)

In you, in me, and in everyone else, there is only one Vishnu. You intolerantly getting angry with me is useless. Be calm-minded everywhere/always, if you desire to attain the state of Vishnu.

शत्रौ मित्रे पुत्रे बन्धौ 
मा कुरु यत्नं विग्रहसन्धौ |
सर्वस्मिन्नपि पश्यात्मानं 
सर्वत्रोत्सृज भेदाज्ञानम् ||

śatrau mitre putre bandhau 
 mā kuru yatnaṁ vigrahasandhau | 
sarvasminnapi paśyātmānaṁ 
 sarvatrotsṛja bhedājñānam || (26)

Do not make efforts in conflicts and alliances with enemies, friends, sons, and relatives. See the self in all and abandon ignorance of differences everywhere.

कामं क्रोधं लोभं मोहं 

त्यक्त्वाऽऽत्मानं भावय कोऽहं |

आत्मज्ञानविहीना मूढा:

ते पच्यन्ते नरकनिगूढा : ||

kāmaṁ krodhaṁ lobhaṁ mohaṁ 

 tyaktvā''tmānaṁ bhāvaya ko'haṁ | 

ātmajñānavihīnā mūḍhāh 

te pacyante narakanigūḍhāḥ || (27)

Abandoning desire, anger, greed, and delusion, contemplate 'Who am I?' Those who are without self-knowledge, the fools, they suffer, deeply embedded in hell.

गेयं गीतानामसहस्रं 

ध्येयं श्रीपतिरूपमजस्रम् |

नेयं सज्जनसङ्गे चित्तं 

देयं दीनजनाय च वित्तम् || 

geyam giitaanamasahasram 

 dhyeyam shriipatiiruupamajasram | 

neyam sajjanasange cittam 

 deyam diinajanaaya ca vittam || (28)

One should sing the thousand names of Gita, meditate upon the form of the Lord eternally, keep the mind in the company of good people, and give wealth to the poor people.

सुखतः क्रियते रामाभोगः 

पश्चाद्धन्त शरीरे रोगः |

यद्यपि लोके मरणं शरणं 

तदपि न मुञ्चति पापाचरणम् ||

sukhataḥ kriyate rāmābhogaḥ

 paścāddhanta śarīre rogaḥ | 

yadyapi loke maraṇaṃ śaraṇaṃ 

 tadapi na muñcati pāpācaraṇam || (29)

 Out of pleasure, sensual enjoyment is pursued. Alas, afterwards, there is disease in the body. Even though death is inevitable in the world, one does not give up sinful behavior.

अर्थमनर्थं भावय नित्यं 
नास्तिततः सुखलेशः सत्यम् |
पुत्रादपि धनभाजां भीतिः 
सर्वत्रैषा विहितारीतिः ||

arthamanarthaṃ bhāvaya nityaṃ 

 nāstitataḥ sukhaleśaḥ satyam | 

putrādapi dhanabhājāṃ bhītiḥ 

 sarvatraiṣā vihitārītiḥ || (30)

Contemplate always on the uselessness of wealth - there is no trace of happiness in it; this is the truth. Even the wealthy have fear from their sons. This behavior is ordained everywhere.

प्राणायामं प्रत्याहारं 

नित्यानित्य विवेकविचारम् |

जाप्यसमेतसमाधिविधानं 

कुर्ववधानं महदवधानम् ||

prāṇāyāmaṃ pratyāhāraṃ 

 nityānitya vivekavicāram | 

jāpyasametasamādhividhānaṃ 

 kurvavadhānaṃ mahadavadhānam || (31)

Practice breath control, withdrawal of senses, and reflection on the discernment of eternal and transient things. Along with chanting and deep meditation, practice these with great attention and care.

गुरुचरणाम्बुजनिर्भरभक्तः 

संसारादचिराद्भव मुक्तः |

सेन्द्रियमानसनियमादेवं 

द्रक्ष्यसि निजहृदयस्थं देवम् ||

gurucaraṇāmbujanirbhara bhaktaḥ 

 saṃsārādacirād bhava muktaḥ | 

sendriya mānasaniyamādevam 

 drakṣyasi nijahṛdayasthaṃ devam || (32)

With devotion filled at the lotus feet of the teacher, be liberated soon from the cycle of birth and death. With control of senses and mind, thus you will see God residing in your own heart.

................

मूढः कश्चन वैयाकरणो 

डु:कृङ्करणाध्ययनधुरीणः |

श्रीमच्छङ्कर भगवच्छिष्यैः 

बोधित आसीच्छोधितकरणः ||

mūḍhaḥ kaścana vaiyākaraṇo 
ḍuḥkṛṅkaraṇādhyayanadhurīṇaḥ | 
śrīmacchaṅkara bhagavacchiṣyaiḥ 
bodhita āsīcchodhitakaraṇaḥ || (33)

A certain foolish grammarian, engrossed in the study of complex grammatical rules, was enlightened and purified by the revered disciples of the respected Shankara.

भज गोविन्दं भज गोविन्दं 
गोविन्दं भज मूढमते |
नामस्मरणादन्यमुपायं 
नहि पश्यामो भवाब्धितरणे ||

bhaja govindaṃ bhaja govindaṃ 
 govindaṃ bhaja mūḍhamate | 
nāmasmaraṇādanyamupāyaṃ 
 nahi paśyāmo bhavābdhitarane || (34)

Worship Govinda, worship Govinda, worship Govinda, O foolish mind. We see no other means than chanting the name to cross the ocean of worldly existence.

~ ॐ ~