BHAJA GOVINDAM ॥ भज गोविन्दं ॥

भज गोविन्दं भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते ।
सम्प्राप्ते सन्निहिते काले
नहि नहि रक्षति डुकृङ्करणे ॥ १॥

bhaja govindam bhaja govindam
bhaja govindam müdhamate,
samprápte sannihite kále
na hi na hi rakshati dukrunkarane.(1)

Adore the Lord, adore the Lord, adore the Lord, O fool! when the appointed time (for departure) comes, the repetition of grammatical rules will not, indeed, save you.

मूढ जहीहि धनागमतृष्णां
कुरु सद्बुद्धिं मनसि वितृष्णाम् ।
यल्लभसे निजकर्मोपात्तं
वित्तं तेन विनोदय चित्तम् ॥ २॥

mūḍha jahīhi dhanāgamatṛṣṇāṁ
kuru sadbuddhiṁ manasi vitṛṣṇām |
yallabhase nijakarmopāttaṁ
vittaṁ tena vinodaya cittam || 2

O fool! leave off the desire for accumulation of wealth; create in the mind, thoughts about Reality, devoid of passion. What you get - i.e. what you have achieved through your past deeds - with that, satisfy your mind.

नारीस्तनभरनाभीदेशं
दृष्ट्वा मा गा मोहावेशम् ।
एतन्मांसवसादिविकारं
मनसि विचिन्तय वारं वारम् ॥ ३॥

nārīstanabhara nābhīdeśaṁ
dṛṣṭvā māgāmohāveśam |
etanmāṁsāvasādi vikāraṁ
manasi vicintaya vāraṁ vāram || 3

Seeing the seductive female form, do not fall prey to frenzied delusion. That (female form) is (but) a modification of flesh and fat. Think well thus in your mind and again and again.

नलिनीदलगतजलमतितरलं
तद्वज्जीवितमतिशयचपलम् ।
विद्धि व्याध्यभिमानग्रस्तं
लोकं शोकहतं च समस्तम् ॥ ४॥

nalinīdalagata jalamatitaralaṁ
tadvajjīvitamatiśayacapalam |
viddhi vyādhyabhimānagrastaṁ
lokaṁ śokahataṁ ca samastam || 4

The water on the lotus-leaf is very unsteady; so also is life extremely unstable. Know that the entire world is devoured by disease and conceit, and smitten with sorrow.

यावद्वित्तोपार्जनसक्त-
स्तावन्निजपरिवारो रक्तः ।
पश्चाज्जीवति जर्जरदेहे
वार्तां कोऽपि न पृच्छति गेहे ॥ ५॥

yāvadvittopārjana saktaḥ
stāvannija parivāro raktaḥ |
paścājjīvati jarjara dehe
vārtāṁ ko'pi na pṛcchati gehe || 5

As long as you have the ability to earn money, so long will your dependents be attached to you. After that, when you live with an infirm body no one world even speak to you a word.

यावत्पवनो निवसति देहे
तावत्पृच्छति कुशलं गेहे ।
गतवति वायौ देहापाये
भार्या बिभ्यति तस्मिन्काये ॥ ६॥

yāvatpavano nivasati dehe 
tāvatpṛcchati kuśalaṁ gehe |
gatavati vāyau dehāpāye 
bhāryā bibhyati tasminkāye || 6

As long as there is breath in the body, so long people in the household ask about one's welfare. Once the breath leaves, on the destruction of the body, the dependents dread that very same body.

बालस्तावत्क्रीडासक्तः
तरुणस्तावत्तरुणीसक्तः ।
वृद्धस्तावच्चिन्तासक्तः
परमे ब्रह्मणि कोऽपि न सक्तः ॥ ७॥

bālastāvatkrīḍāsaktaḥ 
taruṇastāvattaruṇīsaktaḥ |
vṛddhastāvaccintāsaktaḥ 
pare brahmaṇi ko'pi na saktaḥ || 7

When a boy, one is attached to sport; when a youth, one is attached to as young woman; when old. one is attached to anxiety; to the supreme Brahman, no one, alas, is attached!

का ते कान्ता कस्ते पुत्रः
संसारोऽयमतीव विचित्रः ।
कस्य त्वं कः कुत आयात-
स्तत्त्वं चिन्तय तदिह भ्रातः ॥ ८॥

kāte kāntā kaste putraḥ 
saṁsāro'yamatīva vicitraḥ |
kasya tvaṁ kaḥ kuta āyātaḥ 
tattvaṁ cintaya tadiha bhrātaḥ || 8

Who is your wife? Who is your son? Exceedingly wonderful, indeed, is this empirical process! Of whom are you? Who are you? Whence have you come? O brother, think of that truth here.

सत्सङ्गत्वे निस्सङ्गत्वं
निस्सङ्गत्वे निर्मोहत्वम् ।
निर्मोहत्वे निश्चलतत्त्वं
निश्चलतत्त्वे जीवन्मुक्तिः ॥ ९॥

satsaṇgatve nissṇgatvaṁ 
nissaṇgatve nirmohatvam |
nirmohatve niścalatattvaṁ 
niścalatattve jīvanmuktiḥ || 9

Through the company of the good, there arises non-attachment; through non-attachment, there arises freedom from delution; through delusionless-ness, there arises steadfastness; through steadfastness, there arises liberation in life.
वयसि गते कः कामविकारः
शुष्के नीरे कः कासारः ।
क्षीणे वित्ते कः परिवारः
ज्ञाते तत्त्वे कः संसारः ॥ १०॥

vayasigate kaḥ kāmavikāraḥ 
śuṣke nīre kaḥ kāsāraḥ |
kśīṇevitte kaḥ parivāraḥ 
jñāte tattve kaḥ saṁsāraḥ || 10

When youth is spent, what lustful play is there?
When the water has evaporated, what lake is there?
When the money is gone, what dependents are there?
When the truth is known, what empirical process is there?

मा कुरु धनजनयौवनगर्वं
हरति निमेषात्कालः सर्वम् ।
मायामयमिदमखिलं हित्वा
ब्रह्मपदं त्वं प्रविश विदित्वा ॥ ११॥

mā kuru dhana jana yauvana garvaṁ 
harati nimeṣātkālaḥ sarvam |
māyāmayamidamakhilaṁ hitvā 
brahmapadaṁ tvaṁ praviśa viditvā || 11

Do not be proud of wealth, kindred, and youth; Time takes away all these in a moment. Leaving aside this entire (world) which is of the nature of an illusion, and knowing the state of Brahman, enter into it.

दिनयामिन्यौ सायं प्रातः
शिशिरवसन्तौ पुनरायातः ।
कालः क्रीडति गच्छत्यायु-
स्तदपि न मुञ्चत्याशावायुः ॥ १२॥

dinayāminyau sāyaṁ prātaḥ 
śiśiravasantau punarāyātaḥ |
kālaḥ krīḍati gacchatyāyuḥ 
tadapi na muñcatyāśāvāyuḥ || 12

Day and night, dusk and dawn, winter and spring come repeatedly; Time sports, life is fleeting; yet one does not leave the winds of desire.
का ते कान्ता धनगतचिन्ता 
वातुल किं तव नास्ति नियन्ता । 
त्रिजगति सज्जनसङ्गतिरेका 
भवति भवार्णवतरणे नौका ॥ १३॥  

kāte kāntā dhana gatacintā 
vātula kiṁ tava nāsti niyantā |
trijagati sajjanasaṁ gatiraikā 
bhavati bhavārṇavataraṇe naukā || 13

Why worry about wife, wealth, etc., O crazy one; is there not for you the one who ordains? In the three worlds, it is only the association with good people that can serve as the boat that can carry one across the sea of birth.


जटिलो मुण्डी लुञ्छितकेशः
काषायाम्बरबहुकृतवेषः ।
पश्यन्नपि च न पश्यति मूढो
ह्युदरनिमित्तं बहुकृतवेषः ॥ १४॥


jaṭilo muṇḍī luñchitakeśaḥ 
kāṣāyāmbarabahukṛtaveṣaḥ |
paśyannapi cana paśyati mūḍhaḥ 
udaranimittaṁ bahukṛtaveṣaḥ || 14

The ascetic with matted lock, the one with his head shaven, the one with hairs pulled out one by one, the one who disguises himself variously with the ochre-coloured robes - such a one is a fool who, though seeing, does not see. Indeed, this varied disguise is for the sake of the belly.
अङ्गं गलितं पलितं मुण्डं
दशनविहीनं जातं तुण्डम् ।
वृद्धो याति गृहीत्वा दण्डं
तदपि न मुञ्चत्याशापिण्डम् ॥ १५॥

aṇgaṁ galitaṁ palitaṁ muṇḍaṁ 
daśanavihīnaṁ jataṁ tuṇḍam |
vṛiddho yāti gṛihītvā daṇḍaṁ 
tadapi na muñcatyāśāpiṇḍam || 15

The body has become decrepit; the head has turned grey; the mouth has been rendered toothless; grasping a stick, the old man moves about. Even then, the mass of desires does not go.

अग्रे वह्निः पृष्ठे भानुः
रात्रौ चुबुकसमर्पितजानुः ।
करतलभिक्षस्तरुतलवास-
स्तदपि न मुञ्चत्याशापाशः ॥ १६॥

agre vahniḥ pṛṣṭhebhānuḥ 
rātrau cubukasamarpitajānuḥ |
karatalabhikśastarutalavāsaḥ 
tadapi na muñcatyāśāpāśaḥ || 16

In front, there is fire; at the back, there is the sin; in the night, (the ascetic sits) with the knees stuck to the chin; he receives alms in his palms, and lives under the trees; yet the bondage of desire does not leave him.
कुरुते गङ्गासागरगमनं
व्रतपरिपालनमथवा दानम् ।
ज्ञानविहीनः सर्वमतेन
मुक्तिं न भजति जन्मशतेन ॥ १७॥

kurute gaṅgāsāgaragamanaṁ 
vrataparipālanamathavā dānam |
jñānavihinaḥ sarvamatena 
muktiṁ na bhajati janmaśatena || 17

One goes on pilgrimage to the place where the Gañgá joins the sea; or observe the religious vows with care; or offers gifts. But if he be devoid of knowledge, he does not gain release-according to all schools of thought-even in a hundred lives.
सुरमंदिरतरुमूलनिवासः
शय्या भूतलमजिनं वासः ।
सर्वपरिग्रहभोगत्यागः
कस्य सुखं न करोति विरागः ॥ १८॥

sura mandira taru mūla nivāsaḥ 
śayyā bhūtala majinaṁ vāsaḥ |
sarva parigraha bhoga tyāgaḥ 
kasya sukhaṁ na karoti virāgaḥ || 18

Living in temples or at the foot of trees, sleeping on the ground, wearing deer-skin, renouncing all possessions and their enjoyment - to whom will not dispassion bring happiness?

योगरतो वा भोगरतो वा
सङ्गरतो वा सङ्गविहीनः ।
यस्य ब्रह्मणि रमते चित्तं
नन्दति नन्दति नन्दत्येव ॥ १९॥

yogarato vābhogaratovā 
saṇgarato vā saṇgavīhinaḥ |
yasya brahmaṇi ramate cittaṁ 
nandati nandati nandatyeva || 20

Let one practice concentration; or let one indulge in sense-enjoyment. Let one find pleasure in company; or in solitude. He alone is happy, happy, verily happy, whose mind revels in Brahman.

भगवद्गीता किञ्चिदधीता 
गङ्गाजललवकणिका पीता । 
सकृदपि येन मुरारिसमर्चा 
क्रियते तस्य यमेन न चर्चा ॥ २०॥

bhagavad gītā kiñcidadhītā 
gaṇgā jalalava kaṇikāpītā |
sakṛdapi yena murāri samarcā 
kriyate tasya yamena na carcā || 20

For him, who has studied the Bhagavadgitá even a little, who has drunk a drop of the Gañgá-water, and who has performed the worship of the Destroyer of the demon Mura at least once, there is no tiff with Yama (the lord of death).
पुनरपि जननं पुनरपि मरणं 
पुनरपि जननीजठरे शयनम् । 
इह संसारे बहुदुस्तारे 
कृपयाऽपारे पाहि मुरारे ॥ २१॥ 

punarapi jananaṁ punarapi maraṇaṁ 
punarapi jananī jaṭhare śayanam |
iha saṁsāre bahudustāre 
kṛpayā'pāre pāhi murāre ||21

Repeated birth, repeated death, and repeated lying in mother's womb - this transmigratory process is extensive and difficult to cross; save me, O Destroyer of Mura (O Køúïa), through your grace!

रथ्याचर्पटविरचितकन्थः 
पुण्यापुण्यविवर्जितपन्थः । 
योगी योगनियोजितचित्तो 
रमते बालोन्मत्तवदेव ॥ २२॥ 

rathyā carpaṭa viracita kanthaḥ 
puṇyāpuṇya vivarjita panthaḥ |
yogī yoganiyojita citto 
ramate bālonmattavadeva || 22

He who wears a dress made of rags that lie about in the streets, he who walks in the path that is beyond merit and demerit the yogin whose mind is given up to yoga revels (in Brahman) just as a child or as a mad-man.

कस्त्वं कोऽहं कुत आयातः
का मे जननी को मे तातः ।
इति परिभावय सर्वमसारम्
विश्वं त्यक्त्वा स्वप्नविचारम् ॥ २३॥

kastvaṁ ko'haṁ kuta āyātaḥ 
kā me jananī ko me tātaḥ |
iti paribhāvaya sarvamasāram 
viśvaṁ tyaktvā svapna vicāram || 23

Who are you? Whom am I? Whence have I come? Who is my mother? Who, my father? Thus enquire, leaving aside the entire world which is comparable to a dream, and is essenceless.

त्वयि मयि चान्यत्रैको विष्णु-
र्व्यर्थं कुप्यसि मय्यसहिष्णुः ।
भव समचित्तः सर्वत्र त्वं
वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥ २४॥

tvayi mayi cānyatraiko viṣṇuḥ 
vyarthaṁ kupyasi mayyasahiṣṇuḥ |
bhava samacittaḥ sarvatra tvaṁ 
vāñchasyacirādyadi viṣṇutvam || 24

In you, in me, and elsewhere too, there is but one Viúïu (God). Vainly do you get angry with me, being impatient. See the Self in all things, and leave off everywhere ignorance which is the cause of difference.

शत्रौ मित्रे पुत्रे बन्धौ
मा कुरु यत्नं विग्रहसन्धौ ।
सर्वस्मिन्नपि पश्यात्मानं
सर्वत्रोत्सृज भेदाज्ञानम् ॥ २५॥

śatrau mitre putre bandhau 
mā kuru yatnaṁ vigrahasandhau |
sarvasminnapi paśyātmānaṁ 
sarvatrotsṛja bhedājñānam || 25

Make no effort to be either at war with, or in league with, enemy, friend, son, or relative. If you want to attain the status of Viúïu (Godhood) soon, be equal-minded towards all things.

कामं क्रोधं लोभं मोहं
त्यक्त्वाऽऽत्मानं भावय कोऽहम् ।
आत्मज्ञानविहीना मूढा-
स्ते पच्यन्ते नरकनिगूढाः ॥ २६॥

kāmaṁ krodhaṁ lobhaṁ mohaṁ 
tyaktvā'tmānaṁ bhāvaya ko'ham |
ātmajñāna vihīnā mūḍhāḥ 
te pacyante narakanigūḍhāḥ || 26

Leaving off desire, anger, greed, and delusion, make self-inquiry; who am I? They are fools who are without Self-knowledge; as captives in hell, they are tortured.

गेयं गीतानामसहस्रं
ध्येयं श्रीपतिरूपमजस्रम् ।
नेयं सज्जनसङ्गे चित्तं
देयं दीनजनाय च वित्तम् ॥ २७॥

geyaṁ gītā nāma sahasraṁ 
dhyeyaṁ śrīpati rūpamajasram |
neyaṁ sajjana saṇge cittaṁ 
deyaṁ dīnajanāya ca vittam || 27

The BhagavadgItá and the Sahasranáma should be sung; the form of the Lord of Lakshmi(Vishnu) should always be meditated on; the mind should be led to the company of the good; and wealth should be distributed among the indigent.

सुखतः क्रियते रामाभोगः
पश्चाद्धन्त शरीरे रोगः ।
यद्यपि लोके मरणं शरणं
तदपि न मुञ्चति पापाचरणम् ॥ २८॥

sukhataḥ kriyate rāmābhogaḥ 
paścāddhanta śarīre rogaḥ |
yadyapi loke maraṇaṁ śaraṇaṁ 
tadapi na muñcati pāpācaraṇam || 28

One easily takes to carnal enjoyment afterwards, lo, there is disease of the body. Although, in the world, death is the refuge, even then one does not relinquish sinful ways.

अर्थमनर्थं भावय नित्यं
नास्तिततः सुखलेशः सत्यम् ।
पुत्रादपि धनभाजां भीतिः
सर्वत्रैषा विहिता रीतिः ॥ २९॥

arthamanarthaṁ bhāvaya nityaṁ 
nāstitataḥ sukhaleśaḥ satyam |
putrādapi dhana bhājāṁ bhītiḥ 
sarvatraiṣā vihiā rītiḥ || 29

`Wealth is no good'; thus reflect always; there is not the least happiness therefrom; this is the truth. For the wealthy, there is fear even from a son; everywhere this is the regular mode.

प्राणायामं प्रत्याहारं
नित्यानित्य विवेकविचारम् ।
जाप्यसमेतसमाधिविधानं
कुर्ववधानं महदवधानम् ॥ ३०॥

prāṇāyāmaṁ pratyāhāraṁ 
nityānitya vivekavicāram |
jāpyasameta samādhividhānaṁ 
kurvavadhānaṁ mahadavadhānam || 30

The regulation of breath, the withdrawal of the senses (from their respective objects), the inquiry consisting in the discrimination between the eternal and the non-eternal, the method of mind-control associated with the muttering of mantras - perform these with great care.

गुरुचरणाम्बुजनिर्भरभक्तः
संसारादचिराद्भव मुक्तः ।
सेन्द्रियमानसनियमादेवं
द्रक्ष्यसि निजहृदयस्थं देवम् ॥ ३१॥

gurucaraṇāmbuja nirbhara bhakataḥ 
saṁsārādacirādbhava muktaḥ |
sendriyamānasa niyamādevaṁ 
drakśyasi nija hṛdayasthaṁ devam || 31

Being devoted completely to the lotus-feet of the Master, become released soon from the transmigratory process. Thus, through the discipline of sense and mind-control, you will behold the Deity that resides in your heart.