Bhaja Govindam

Introduction by Rajaji – Chakravarti Rajagopalachari (10 December 1878 – 25 December 1972), a committed freedom fighter was the last Governor General of India(21 June 1948 – 26 January 1950). Chief Minister of Madras (10 April 1952 – 13 April 1954), Minister of Home Affairs (26 December 1950 – 25 October 1951), Governor of West Bengal (15 August 1947 – 21 June 1948),  Chief Minister of Madras Presidency (14 July 1937 – 9 October 1939) and Minister of Education (2 September 1946 – 14 August 1947).

He wrote an abridged retelling of the Mahabharata in English, he translated the Thirukkural into English and wrote books on the Srimad Bhagavad Gita and the Upanishads.

Below is Rajaji’s introduction to the Bhaja Govindam song : (text followed by his original voice recording)

“Adi Shankaracharya wrote a number of Vedantic works for imparting knowledge of the Self and the Universal Spirit. He also composed a number of hymns to foster Bhakti in the hearts of men. One of these hymns is the famous Bhaja Govindam. The way of devotion, is not different from the way of knowledge or Jnana.

When intelligence matures and lodges securely in the mind, it becomes wisdom. When wisdom is integrated with life and issues out in action, it becomes Bhakti. Knowledge, when it becomes fully mature is Bhakti. If it does not get transformed into Bhakti, such knowledge is useless tinsel. To believe that Jnana and Bhakti, knowledge and devotion are different from each other, is ignorance.

If Sri Adi Shankara himself who drank the ocean of Jnana (knowledge) as easily as one sip’s water from the palm of one’s hand, sang in his later years, hymns to develop devotion, it is enough to show that Jnana and Bhakti are one and the same. Sri Shankara has packed into the Bhaja Govindam song: the substance of all Vedanta, and set the oneness of Jnana and Bhakti to melodious music.” Rajaji.

Original voice recording of Chakravarti Rajagopalachari informally known as Rajaji.

 

Below is the MS Subbulakshmi version of the song directed and created by Sai Madhukar and sung by the South India Female Choir. Stay blessed!

[Before listening to the song, please go through the text and the meaning of the song given below.]

Srimad Adi Shankaracharya composed the Bhaja Govindam song during his famous pilgrimage to Kashi Adi Sankaracharya(Benares).  The fourteen disciples are said to have accompanied him.  The story goes that when he was walking along the streets of Kashi, he was pained to observe an elderly man trying hard to learn Sanskrit grammar.  At his advanced age, the remaining valuable little time of his life should have been used for worshipping Krishna, instead of wasting it on learning a language. This prompted Sri Sankara to burst out this composition, a sort of rebuke to the foolish way of living.

The Acharya urges the man to turn towards Krishna and sing His glory instead of wasting his time and energy on mundane things. A censure is implied when the Acharya calls the man a fool (moodhamathé).  It may be added here that the tone of Bhajagovindam is somewhat striking, in spite of its exotic poetic beauty and perfection of composition.  This is no wonder, because such a treatment is required to wake up man from his slumber of ignorance caused by delusion.  A milder approach would delay the matter.  The matter is urgent, as the Acharya explains in the next verse, for, when the hour of death approaches without any forewarning, the hard-learned verses of grammar are not going to save the poor soul.  Hence the song rightly starts without any preamble.

Here is the transliteration and translation of the MS Subbulakshmi version of the song. “Credit Sujamusic.”

Footnote (Lyrics) :

Language : Sanskrit

Raga : Yamuna Kalyani

भज गोविन्दं भज गोविन्दं गोविन्दं भज मूढमते ।
संप्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृञ् करणे ॥ १ ॥

bhaja gOvindam, bhaja gOvindam, gOvindam bhaja mUDHamatE samprAptE sannihitE kAlE nahi nahi rakshati DukR.nkaraNE   ॥ 1 ॥

Worship (bhaja) Govinda, worship Govinda, worship Govinda, Oh fool (mUDHamatE)! On reaching (sampraptE) close to (sannihitE) the appointed time of death (kAlE, time, implies time of death), grammatical formulae (DukR.nkaranE) will not save you (nahi nahi rakshati).

Raga : Brindavana Saranga

मूढ जहीहि धनागमतृष्णां कुरु सद् बुद्धिम् मनसि  वितृष्णाम् ।
यल्लभसे निज कर्मोपात्तं वित्तं तेन विनोदय चित्तम् ॥ २ ॥

mUDHa jahIhi dhanAgamatRshNAm kuru sadbuddhim manasi vitRshNAm
yallabhasE nija karmOpAttam vittam tEna vinOdaya chittam ॥ 2॥

O Fool (mUDHa)! Abandon (jahI, verb jahita) the desire (tRshNA) for the acquisition (Agama) of wealth (dhana) now (iha)! In a mind without desire (manasi vitRshNAm), comprehend (kuru buddhim) the Truth (sat). That (yat) that you obtain (labhasE) as your own (nija) work’s (karma) gain (upAttam), delight (vinodaya) your mind (chittam) with that (tEna) wealth (vittam).

Raga: Pantuvarali

यावद्वित्तोपार्जन सक्तः तावन्निज परिवारो रक्तः ।
पश्चाज्जीवति जर्जर देहे वार्तां कोऽपि न पृच्छति गेहे ॥ ५  ॥

yAvadvittOpArjana saktah tAvannija parivArO raktah
paschAjjIvati jarjara dEhE vArtAm kO’pi na pRchCHati gEhE ॥ 4॥

As long as (yAvat) one is engaged in (saktah) earning (upArjana) wealth (vitta), till that time (tAvat) one’s own (nija) family (parivAra) remains attached (raktah) (implied: to you). Later (pashchAt) while one lives on (jIvati) in a decrepit/aged (jarjara) body (dEha), no one (kah api) in the house (gEha) inquires (pRchCHa) of one’s news (vArtA).

Raga : Bageshri

मा कुरु धन जन यौवन गर्वं हरति निमेषात्कालः सर्वम् ।
मायामयमिदमखिलं हित्वा ब्रह्मपदं त्वं प्रविश विदित्वा ॥ 11 ॥

mA kutu dhana jana yauvana garvam harati nimEshAtkAlah sarvam
mAyAmaymidamakhilam hitvA brahmapadam tvam pravisha viditvA ॥ ११ ॥

Do not be (ma kuru = do not do) proud (garva) of wealth (dhana), tribe (jana) or youth (yauvana). Time (kAla) can take away (harati) everything (sarva) in a moment (nimEsha)! Abandoning (hitvA) this (idam)  illusory (mAyamayam) universe (akhilam), with realisation (viditvA), you (tvam) should (implied) resort to (pravisham) the place of Brahma (brahmapadam).

Raga : Behag

सुर मंदिर तरु मूल निवासः शय्या भूतलमजिनं वासः ।
सर्व परिग्रह भोग त्यागः कस्य सुखं न करोति विरागः ॥ १८  ॥

sura mandira taru mUla nivAsah shayyA bhUtala majinam vAsah
sarva parigraha bhOga tyAgah kasya sukham na karOti virAgah ॥ 18॥

Dwell (nivAsa) in the temple (mandira) of Gods (sura), in the roots (mUla) of trees (taru). Live (Vasah) with a deer skin (ajinam) on the earth (bhUtala) as bed (shayyA).  Renounce (tyAga) the claim on (parigraha) all (sarva) possessions/enjoyment (bhOga). Who (kasya) will not be (na karOti) happy (sukha) with such indifference to worldly things (virAga)?

Raga : Nadanamakriya

भगवद् गीता किञ्चिदधीता गङ्गा जल लव कणिका पीता ।
सकृदपि येन मुरारि समर्चा क्रियते तस्य यमेन न चर्चा ॥ २० ॥

bhagavad gItA kinchidaDHItA gangA jala lava kaNikA pItA
sakRdapi yEna murAri samarchA kriyatE tasya yamEna na charchA ॥ 20 ॥

Yama (Lord of Death) does not argue (kriyatE na charchA) with one who has read (adhITa) a little bit (kinchit) of the Bhagavat Gita, sipped (pIta) even a drop (kaNikA) of a bit of (lava) of water (jala) of the Ganges (gangA), by whom (yEna) Lord Krishna (murAri) has been worshipped (samarcha) even (api) once (sakRt).

Raga : Kapi

पुनरपि जननं पुनरपि मरणं पुनरपि जननी जठरे शयनम् ।
इह संसारे बहुदुस्तारे कृपयाऽपारे पाहि मुरारे ॥ २१ ॥

punarapi jananam punarapi maraNam punarapi jananI jaTHarE shayanam
iha sa.msArE bahudustArE kRpayA’pArE pAhi murArE ॥ 21 ॥

Once again (punarapi) birth (jananam), once again (punarapi) death (maraNam), once again (punarapi) lying down (shayanam) in the womb (jaTHara) of a mother (jananI)….in this (iha) world (sa.msArE) which is so much (bahu) difficult to endure (dustAra), with boundless (apAra) compassion (kRpA), protect me (pAhi) O Krishna (murArE) !

Raga : Mohanam

गेयं गीता नाम सहस्रं ध्येयं श्रीपति रूपमजस्रम् ।
नेयं सज्जन सङ्गे चित्तं देयं दीनजनाय च वित्तम् ॥ २७ ॥

gEyam gItA nAma sahasram dhyEyam shrIpati rUpamajasram
nEyam sajjan sa.ngE chittam dEyam dInajanAya cha vittam ॥27॥

That which ought to be sung (gEyam) is the Gita and the thousand (sahasram) names of the Lord (nAma). That which ought to be meditated on (dhyEyam) endlessly (ajasram) is the form (rUpam) of Vishnu, the consort of Lakshmi (shrIpati). That to which the mind (chittam) ought to be led to (nEyam) is the company (sa.ngam) of virtuous people (sajjana). That which ought to be given (dEyam) is the wealth (vittam) to the wretched (dIna) people (jana).

Raga : Senjurutti

अर्थमनर्थं भावय नित्यं नास्ति ततः सुखलेशः सत्यम् ।
पुत्रादपि धन भाजां भीतिः सर्वत्रैषा विहिता रीतिः ॥ २९ ॥

arTHamanarTHam bhAvaya nityam nAsti tatah sukhalEshah satyam
putrAdapi dhana bhAjAm bhItih sarvatraishA vihitA rItih ॥ 29॥

There is no (na asti) true (satyam) divine (Esha) joy (sukha) resulting from (tatah) wealth (artha) on which one thinks of (bhAvaya) all the time (nityam) uselessly (anartha).  One fears (bhIti) sharing (bhAja) wealth (dhana) even (api) with one’s son (putrAt)! This (EshA) practice (rIti) is followed (vihita) everywhere (sarvatra).

Raga : Sindhu Bhairavi

गुरुचरणाम्बुज निर्भर भक्तः संसारादचिराद्भव मुक्तः ।
सेन्द्रियमानस नियमादेवं द्रक्ष्यसि निज हृदयस्थं देवम् ॥ ३१ ॥

gurucharaNambuja nirbhara bhaktah sa.msArAdachirAdbhava muktah
sEndriyamAnasa niyamAdEvam drashyasi nija hRdayastham dEvam ॥ 31 ॥

The devotee (bhakta) who relies on (nirbhara) on the lotus-feet (charaNa ambuja) of the Guru is soon (achirat) liberated (mukta) from being (bhava) in this cycle of worldly existence (sa.msAra). Indeed (Eva), with restraint/control (niyamat) of his senses (indriya) with (sa) his mind (mAnasa), he sees (drashyasi) the God (dEva) who is in his own (nija) heart (hRdayasTHa).

Translation of the entire song.

Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save you at the time of your death.

Oh fool ! Give up your thirst to amass wealth, devote your mind to thoughts to the Real. Be content with what comes through actions already performed in the past.

Do not get drowned in delusion by going wild with passions and lust by seeing a woman’s navel and chest. These are nothing but a modification of flesh. Do not fail to remember this again and again in your mind.

The life of a man is as uncertain as rain drops trembling on a lotus leaf. Know that the whole world remains a prey to disease, ego and grief.

So long as a man is fit and able to support his family, see the affection all those around him show. But no one at home cares to even have a word with him when his body totters due to old age.

When one is alive, his family members enquire kindly about his welfare. But when the soul departs from the body, even his wife runs away in fear of the corpse.

The childhood is lost by attachment to playfulness. Youth is lost by attachment to woman. Old age passes away by thinking over many past things. But there is hardly anyone who wants to be lost in Parabrahmam.

Who is your wife ? Who is your son ? Strange is this samsara. Of whom are you ? From where have you come ? Brother, ponder over these truths here.

From Satsangh comes non-attachment, from non-attachment comes freedom from delusion, which leads to self-settledness. From self-settledness comes Jeevan Mukti.

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 ? Where is Samsaara when the Truth is known ?

Do not boast of wealth, friends, and youth. Each one of these are destroyed within a minute. Free yourself from the illusion of the world of Maya and attain the timeless Truth.

Daylight and darkness, dusk and dawn, winter and springtime come and go. Time plays and life ebbs away. But the storm of desire never leaves.

This bouquet of twelve verses was imparted to a grammarian by the all-knowing Shankara, adored as the Bhagavadpada.

Oh mad man ! Why this engrossment in thoughts of wealth ? Is there no one to guide you? There is only one thing in three worlds that can save you from the ocean from Samsaara. Get into that boat of Satsangha quickly.

There are many who go with matted locks, many who have clean shaven heads, many whose hairs have been plucked out; some are clothed in saffron, yet others in various colors — all just for a livelihood. Seeing truth revealed before them, still the foolish ones see it not.

Strength has left the old man’s body; his head has become bald, his gums toothless and leaning on crutches. Even then the attachment is strong and he clings firmly to fruitless desires.

Behold there lies the man who sits warming up his body with the fire in front and the sun at the back; at night he curls up the body to keep out of the cold; he eats his beggar’s food from the bowl of his hand and sleeps beneath the tree. Still in his heart, he is a wretched puppet at the hands of passions.

One may go to Gangasagar, observe fasts, and give away riches in charity ! Yet, devoid of Jnana, nothing can give Mukthi even at the end of a hundred births.

Take your residence in a temple or below a tree, wear the deerskin for the dress, and sleep with mother earth as your bed. Give up all attachments and renounce all comforts. Blessed with such Vairagya, could any fail to be content ?

One may take delight in Yoga or Bhoga, may have attachment or detachment. But only he whose mind steadily delights in Brahman enjoys bliss, no one else.

Let a man read but a little from Gita, drink just a drop of water from the Ganges, worship Murari (Govinda) just once. He then will have no altercation with Yama.

Born again, death again, birth again to stay in the mother’s womb ! It is indeed hard to cross this boundless ocean of samsara. Oh Murari ! Redeem me through Thy mercy.

There is no shortage of clothing for a monk so long as there are rags cast off the road. Freed from vice and virtue, onward he wanders. One who lives in communion with God enjoys bliss, pure and uncontaminated, like a child and as someone intoxicated.

Who are you ? Who am I ? From where do I come ? Who is my mother, who is my father? Ponder thus, look at everything as essenceless and give up the world as an idle dream.

In me, in you and in everything, none but the same Vishnu dwells. Your anger and impatience is meaningless. If you wish to attain the status of Vishnu soon, have Samabhava always.

Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives. See yourself in everyone and give up all feelings of duality completely.

Give up lust, anger, infatuation, and greed. Ponder over your real nature. Fools are they who are blind to the Self. Cast into hell they suffer there endlessly.

Regularly recite from the Gita, meditate on Vishnu by reciting the Vishnu Sahasranama in your heart, and chant His thousand glories. Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy.

He who yields to lust for pleasure leaves his body a prey to disease. Though death brings an end to everything, man does not give up the sinful path.

Wealth is not welfare, truly there is no joy in it. Reflect thus at all times. A rich man fears even his own son. This is the way of wealth everywhere.

Regulate the pranas, remain unaffected by external influences and discriminate between the real and the fleeting. Chant the holy name of God and silence the turbulent mind. Perform these with care, with extreme care.

Oh devotee of the lotus feet of the Guru ! May you be soon free from Samsaara. Through disciplined senses and controlled mind, you shall come to experience the Indwelling Lord of your heart !

Thus was a silly grammarian lost in rules cleansed of his narrow vision and shown the Light by Shankara’s apostles.

Worship Govinda, worship Govinda, worship Govinda, Oh fool ! Other than chanting the Lord’s names, there is no other way to cross the life’s ocean.

 ——————

भज गोविन्दं

भज गोविन्दं भज गोविन्दं

गोविन्दं भज मूढमते ।

सम्प्राप्ते सन्निहिते काले

नहि नहि रक्षति डुकृङ्करणे ॥ १॥

Worship Govinda, worship Govinda, worship Govinda, Oh fool ! Rules of grammar will not save you at the time of your death.

मूढ जहीहि धनागमतृष्णां

कुरु सद्बुद्धिं मनसि वितृष्णाम् ।

यल्लभसे निजकर्मोपात्तं

वित्तं तेन विनोदय चित्तम् ॥ २॥

Oh fool ! Give up your thirst to amass wealth, devote your mind to thoughts to the Real. Be content with what comes through actions already performed in the past.

नारीस्तनभरनाभीदेशं

दृष्ट्वा मा गा मोहावेशम् ।

एतन्मांसवसादिविकारं

मनसि विचिन्तय वारं वारम् ॥ ३॥

Do not get drowned in delusion by going wild with passions and lust by seeing a woman’s navel and chest. These are nothing but a modification of flesh. Fail not to remember this again and again in your mind.

नलिनीदलगतजलमतितरलं

तद्वज्जीवितमतिशयचपलम् ।

विद्धि व्याध्यभिमानग्रस्तं

लोकं शोकहतं च समस्तम् ॥ ४॥

The life of a person is as uncertain as rain drops trembling on a lotus leaf. Know that the whole world remains a prey to disease, ego and grief.

यावद्वित्तोपार्जनसक्त-

स्तावन्निजपरिवारो रक्तः ।

पश्चाज्जीवति जर्जरदेहे

वार्तां कोऽपि न पृच्छति गेहे ॥ ५॥

So long as a man is fit and able to support his family, see what affection all those around him show. But no one at home cares to even have a word with him when his body totters due to old age.

यावत्पवनो निवसति देहे

तावत्पृच्छति कुशलं गेहे ।

गतवति वायौ देहापाये

भार्या बिभ्यति तस्मिन्काये ॥ ६॥

When one is alive, his family members enquire kindly about his welfare. But when the soul departs from the body, even his wife runs away in fear of the corpse.

बालस्तावत्क्रीडासक्तः

तरुणस्तावत्तरुणीसक्तः ।

वृद्धस्तावच्चिन्तासक्तः

परमे ब्रह्मणि कोऽपि न सक्तः ॥ ७॥  var   परे

The childhood is lost by attachment to playfulness. Youth is lost by attachment to woman. Old age passes away by thinking over many things. But there is hardly anyone who wants to be lost in Parabrahman.

का ते कान्ता कस्ते पुत्रः

संसारोऽयमतीव विचित्रः ।

कस्य त्वं कः कुत आयात-

स्तत्त्वं चिन्तय तदिह भ्रातः ॥ ८॥

Who is your wife ? Who is your son ? Strange is this samsAra, the world. Of whom are you ? From where have you come ? Brother, ponder over these truths.

सत्सङ्गत्वे निस्सङ्गत्वं

निस्सङ्गत्वे निर्मोहत्वम् ।

निर्मोहत्वे निश्चलतत्त्वं

निश्चलतत्त्वे जीवन्मुक्तिः ॥ ९॥

From Satsanga, company of good people, comes non-attachment, from non-attachment comes freedom from delusion, which leads to self-settledness. From self-settledness comes Jeevan mukti.

वयसि गते कः कामविकारः

शुष्के नीरे कः कासारः ।

क्षीणे वित्ते कः परिवारः

ज्ञाते तत्त्वे कः संसारः ॥ १०॥

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 ? Where is samsAra, the world,  when the Truth is known ?

मा कुरु धनजनयौवनगर्वं

हरति निमेषात्कालः सर्वम् ।

मायामयमिदमखिलं हित्वा  var  बुध्वा

ब्रह्मपदं त्वं प्रविश विदित्वा ॥ ११॥

Do not boast of wealth, friends, and youth. Each one of these are destroyed within a minute by time. Free yourself from the illusion of the world of Maya and attain the timeless Truth.

दिनयामिन्यौ सायं प्रातः

शिशिरवसन्तौ पुनरायातः ।

कालः क्रीडति गच्छत्यायु-

स्तदपि न मुञ्चत्याशावायुः ॥ १२॥

Daylight and darkness, dusk and dawn, winter and springtime come and go. Time plays and life ebbs away. But the storm of desire never leaves.

का ते कान्ता धनगतचिन्ता

वातुल किं तव नास्ति नियन्ता ।

त्रिजगति सज्जनसङ्गतिरेका

भवति भवार्णवतरणे नौका ॥ १३॥

Oh mad man ! Why this engrossment in thoughts of wealth ? Is there no one to guide you ? There is only one thing in three worlds that can save you from the ocean of Samsaara, get into the boat of Satsanga, company of good people, quickly.

द्वादशमञ्जरिकाभिरशेषः

कथितो वैयाकरणस्यैषः ।

उपदेशोऽभूद्विद्यानिपुणैः

श्रीमच्छङ्करभगवच्छरणैः ॥ १३अ ॥

This bouquet of twelve verses (2-13) was imparted to a grammarian by the all-knowing Shankara, adored as the Bhagavadpada.

The following 14 stanzas form Chaturdashamanjarikaa.

The stanza below is attributed to Padmapaada.

जटिलो मुण्डी लुञ्छितकेशः

काषायाम्बरबहुकृतवेषः ।

पश्यन्नपि च न पश्यति मूढो

ह्युदरनिमित्तं बहुकृतवेषः ॥ १४॥

There are many who go with matted locks, many who have clean shaven heads, many whose hairs have been plucked out; some are clothed in orange, yet others in various colours — all just for a livelihood. Seeing truth revealed before them, still the foolish ones see it not.

Stanza attributed to toTakaachaarya.

अङ्गं गलितं पलितं मुण्डं

दशनविहीनं जातं तुण्डम् ।

वृद्धो याति गृहीत्वा दण्डं

तदपि न मुञ्चत्याशापिण्डम् ॥ १५॥

Strength has left the old man’s body; his head has become bald, his gums toothless and leaning on crutches. Even then the attachment is strong and he clings firmly to fruitless desires.

Stanza attributed to Hastaamalaka.

अग्रे वह्निः पृष्ठे भानुः

रात्रौ चुबुकसमर्पितजानुः ।

करतलभिक्षस्तरुतलवास-

स्तदपि न मुञ्चत्याशापाशः ॥ १६॥

Behold there lies the man who sits warming up his body with the fire in front and the sun at the back; at night he curls up the body to keep out of the cold; he eats his beggar’s food from the bowl of his hand and sleeps beneath the tree. Still in his heart, he is a wretched puppet at the hands of passions.

Stanza attributed to Subodha.

कुरुते गङ्गासागरगमनं

व्रतपरिपालनमथवा दानम् ।

ज्ञानविहीनः सर्वमतेन

मुक्तिं न भजति जन्मशतेन ॥ १७॥  var  भजति न मुक्तिं

One may go to Gangasagar, observe fasts, and give away riches in charity ! Yet, devoid of jnana, nothing can give mukti even at the end of a hundred births.

Stanza attributed to Vaarttikakaara (Sureshvara).

सुरमंदिरतरुमूलनिवासः

शय्या भूतलमजिनं वासः ।

सर्वपरिग्रहभोगत्यागः

कस्य सुखं न करोति विरागः ॥ १८॥

Take your residence in a temple or below a tree, wear the deerskin for clothes, and sleep with mother earth as your bed. Give up all attachments and renounce all comforts. Blessed with such Vairgya, could any fail to be content ?

Stanza attributed to Nityaananda.

योगरतो वा भोगरतो वा

सङ्गरतो वा सङ्गविहीनः ।

यस्य ब्रह्मणि रमते चित्तं

नन्दति नन्दति नन्दत्येव ॥ १९॥

One may take delight in yoga or bhoga, may have attachment or detachment. But only he whose mind steadily delights in Brahman enjoys bliss, no one else.

Stanza attributed to Anandagiri.

भगवद्गीता किञ्चिदधीता

गङ्गाजललवकणिका पीता ।

सकृदपि येन मुरारिसमर्चा

क्रियते तस्य यमेन न चर्चा ॥ २०॥

Let a man read but a little from Bhagavad Gita, drink just a drop of water from the Ganges, worship but once Muraari. He then will have no altercation with Yama.

Stanza attributed to Dridhabhakti.

पुनरपि जननं पुनरपि मरणं

पुनरपि जननीजठरे शयनम् ।

इह संसारे बहुदुस्तारे

कृपयाऽपारे पाहि मुरारे ॥ २१॥

Born again, death again, again to stay in the mother’s womb ! It is indeed hard to cross this boundless ocean of Samsaara. O Murari ! Redeem me through Your mercy.

Stanza attributed to Nityanaatha.

रथ्याचर्पटविरचितकन्थः

पुण्यापुण्यविवर्जितपन्थः ।

योगी योगनियोजितचित्तो

रमते बालोन्मत्तवदेव ॥ २२॥

There is no shortage of clothing for a monk so long as there are rags cast off the road. Freed from vices and virtues, onward he wanders. One who lives in communion with god enjoys bliss, pure and uncontaminated, like a child and as an intoxicated.

Stanza attributed to Yogaananda.

कस्त्वं कोऽहं कुत आयातः

का मे जननी को मे तातः ।

इति परिभावय सर्वमसारम्

विश्वं त्यक्त्वा स्वप्नविचारम् ॥ २३॥

Who are you ? Who am I ? From where do I come ? Who is my mother, who is my father? Ponder thus, look at everything as essence-less and give up the world as an idle dream.

Stanza attributed to Surendra.

त्वयि मयि चान्यत्रैको विष्णु-

र्व्यर्थं कुप्यसि मय्यसहिष्णुः ।

भव समचित्तः सर्वत्र त्वं

वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥ २४॥

In me, in you and in everything, none but the same Vishnu dwells. Your anger and impatience is meaningless. If you wish to attain the status of Vishnu, have Samabhaava, equanimity, always.

Stanza attributed to Medhaatithira.

शत्रौ मित्रे पुत्रे बन्धौ

मा कुरु यत्नं विग्रहसन्धौ ।

सर्वस्मिन्नपि पश्यात्मानं

सर्वत्रोत्सृज भेदाज्ञानम् ॥ २५॥

Waste not your efforts to win the love of or to fight against friend and foe, children and relatives. See yourself in everyone and give up all feelings of duality completely.

Stanza attributed to Bhaarativamsha.

कामं क्रोधं लोभं मोहं

त्यक्त्वाऽऽत्मानं भावय कोऽहम् । var  पश्यति सोऽहम्

आत्मज्ञानविहीना मूढा-

स्ते पच्यन्ते नरकनिगूढाः ॥ २६॥

Give up lust, anger, infatuation, and greed. Ponder over your real nature. Fools are they who are blind to the Self. Cast into hell (of never ending sufferings through births and deaths), they suffer there endlessly.

Stanza attributed to Sumati.

गेयं गीतानामसहस्रं

ध्येयं श्रीपतिरूपमजस्रम् ।

नेयं सज्जनसङ्गे चित्तं

देयं दीनजनाय च वित्तम् ॥ २७॥

Regularly recite from the Gita, meditate on Vishnu in your heart, and chant His thousand glories. Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy.

Stanza attributed to Sumati.

सुखतः क्रियते रामाभोगः

पश्चाद्धन्त शरीरे रोगः ।

यद्यपि लोके मरणं शरणं

तदपि न मुञ्चति पापाचरणम् ॥ २८॥

He who yields to lust for pleasure leaves his body a prey to disease. Though death brings an end to everything, man does not give-up the sinful path.

अर्थमनर्थं भावय नित्यं

नास्तिततः सुखलेशः सत्यम् ।

पुत्रादपि धनभाजां भीतिः

सर्वत्रैषा विहिता रीतिः ॥ २९॥

Wealth is not welfare, truly there is no joy in it. Reflect thus at all times. A rich man fears even his own son. This is the way of wealth everywhere.

प्राणायामं प्रत्याहारं

नित्यानित्य विवेकविचारम् ।

जाप्यसमेतसमाधिविधानं

कुर्ववधानं महदवधानम् ॥ ३०॥

Regulate the Praanaas, life forces, remain unaffected by external influences and discriminate between the real and the fleeting. Chant the holy name of Bhagavan and silence the turbulent mind. Perform these with care, with extreme care.

गुरुचरणाम्बुजनिर्भरभक्तः

संसारादचिराद्भव मुक्तः ।

सेन्द्रियमानसनियमादेवं

द्रक्ष्यसि निजहृदयस्थं देवम् ॥ ३१॥

Oh devotee of the lotus feet of the Guru ! May you be soon free from Samsaara. Through disciplined senses and controlled mind, thou shalt come to experience the indwelling Lord of your heart !

भज गोविन्दं भज गोविन्दं

गोविन्दं भज मूढमते ।

नामस्मरणादन्यमुपायं

नहि पश्यामो भवाब्धितरणे ॥ ३३॥ भवाब्धितरणे

Worship Govinda, worship Govinda, worship Govinda, Oh fool ! Other than chanting the Lord’s names, there is no other way to cross the life’s ocean.

 

 

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