Ascribed to Sri Adi Sankara, the collection of verses Bhaja Govindam lays out the primary reasons for adopting a spiritual life and some practical means to achieve the appropriate mental framework for it. Another name for this work is “मोहमुद्गर Moha Mudgara” which translates to “a stomper of delusion and ignorance,” the delusion here being the undiscriminating fascination with worldly attractions arising mainly from ignorance about the distinction between the eternal and the ephemeral. When carried with one as a constant reference, the verses of Bhaja Govindam are indeed a great guide in navigating the complex world we live in and in keeping our sight on the abiding, eternal, and truly worthwhile.
Verse 1
भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते |
संप्राप्ते संनिहिते काले
नहि नहि रक्षति डुकृञ्करणे ||
Bhaja Govindam, Bhaja Govindam Govindam Bhaja Moodamathe,
Sampraapte sannihite kaale, Nahi nahi rakshati dukrumkarane.
Meaning: Oh, mind steeped in ignorance (मूढमते moodamathe) ! Pray unto Govinda (गोविन्दं भज Govindam bhaja). When our time comes near (काले संप्राप्ते [सति] kaale sampraapte [sati]), mechanical chanting (डुक्रुंकरणे dukrunkarane), will not save us (नहि नहि रक्षति nahi nahi rakshati.)
When the doors of death are suddenly opened, knowledge of God alone helps. Nothing else. So, what is knowledge ? Knowledge is that which helps to realize God. The rest is ignorance. Hence Sri Sankara asks firmly to discard useless pursuits and set the mind to God. The above can be summarized with the following words of the great Swami Vivekananda: “Spiritual knowledge is the only thing that can destroy our miseries for ever; any other knowledge satisfies wants only for a time. It is only with knowledge of the spirit that the faculty of want is annihilated for ever.”
The desire to know the meaning of our existence should come from one’s own self. The rest will
follow. Now, what is “Bhaja”? It is not the mechanical repetition of Lord’s name without the presence of mind. Some people do it as a mere religious ritual or observance. The Bhajan of Lord should
come from the bottom of one’s heart. It should be true love and devotion to Him; Calling on Him
in that spirit is what is meant by “Bhaja Govindam”. It may not be a coincidence that Sri Sankara chose to name God by the word ‘Govinda’: His Guru’s name was Govindacharya.
Verse 2
मूढ जहीहि धनागमतृष्णां
कुरु सद्बुद्धिं मनसि वितृष्णाम् |
यल्लभसे निजकर्मोपात्तं
वित्तं तेन विनोदय चित्तम् ||
Mooda jaheehi dhanaagama trushnaam Kuru sadbuddhim manasi vitrshnaam
YallabhasE nija karmOpaattam Vittam tEna viNodaya chittam
Verse 4
नलिनीदलगतजलमतितरलं
तद्वद्जीवितमतिशयचपलम् |
विद्धिव्याध्यभिमानग्रस्तं
लोकं शोकहतं च समस्तम् ||
nalinīdalagatajalamatitaralaṃ tadvadjīvitamatiśayachapalam |
viddhivyādhyabhimānagrastaṃ lokaṃ śokahataṃ cha samastam ||
Meaning: Water [drop] on a lotus leaf (nalinīdalagatajalam नलिनीदलगतजलम्) is very unstable (atitaralam अतितरलम् ). Similarly (tadvat तद्वद् ), life too is extremely tenuous (jeevitam atisaya chapalam जीवितमतिशयचपलम्). Understand (viddhi विद्धि ) [that] the entire world, i.e. lives of people, (samastam lokam समस्तं लोकम् ) is swallowed by ailments and attachments (vyādhi abhimāna grastam व्याधि अभिमानग्रस्तम् ) and is also full of sorrows (śokahataṃ cha शोकहतं च ).
Verse 12
kālakrīdati gachatyāyu: tadapi na munchatyāshāvāyu:
Meaning: Day and night (दिनयामिन्यौ dina yāminyou), dusk and dawn (सायं प्रात: sāyam prāta:), winter and spring (शिशिरवसन्तौ shishira vasantou) come again (पुन: आयात: puna: āyāta:) . Time plays (काल: क्रीडति kāla; krīdati), life ebbs (आयु: गछति aayu: gachati). Even then (तदपि tadapi) the gust of desire (आशा वायु: āsha vāyu; ) does not get cleansed (न मुञ्चति na munchati).
In spite of rapid passing of time, man fails to look inward and try to improve himself. He blames
fate, God’s wish or past karma instead of admitting his own failure: the real culprit is his own
selfish mind which refuses to abandon the desire to enjoy things of the world.
Verse 13
trijagati sajjanasaṁ gatirēkā, bhavati bhavārṇavataraṇē naukā ||
Meaning: Who (का, kā) (is) your wife (ते कान्ता, te kāntā) (or what is) this worry about wealth (धनगतचिन्ता, dhanagatichintā)? Why is there nothing (किं न अस्ति kim na asti) to regulate (नियन्ता niyantā) you (तव tava) who is (vascillating) like the wind (वातुल vātula) ? To cross this cycle of life and death (भव अर्णव तरणेbhava arnava taraṇē) in all these three worlds (त्रिजगति trijagati) association with good men (सज्जनसम्गति: sajjanasangatih) becomes (भवति bhavati) the only boat (एका नौका).
When the mind constantly dwells on things such as one’s wife’s beauty and ways to increase
wealth, this develops into attachment. It soon forms a habit. It is extremely difficult to change
habits. In this age of consumerism, men and women are constantly lured into forming habits from
which they have no hope of escape: TV channels, serial episodes, newspapers, magazines,
cinemas - even radios do this trick. All this external influence binds us to the world. All time and
creative energy is diverted to negative and counter-productive aspects. People forget that there is
some higher power above them that controls their destiny. What is the way out ? The Acharya
prescribes a unique remedy here: Satsanga. Keep the company of the good, the holy, the
people who are traveling along the path to God, the realized souls: there is no other way.
Verse 16
karatalabhikshastarutalavāsa: tadapi na munjatyāhāpāsha:
Meaning: In front (अग्रे agrē) [is] fire (वह्नि: vahni:), behind (पृष्ठे prishtē) is sun (भानु: bhanu:). At night (रात्रौ rātrou) is the face huddled between the knees (चुचुकसमर्पितजानु: chuchukasamarpita jānu:). In the palms are alms (करतलभिक्ष: karatalabhiksha:). [He is] living under a tree (रुतलवास: tarutalavāsa:). And yet (तदपि tadapi) [his] desires and attachments (आशापाश: āshāpāsha: ) do not wane (न मुञ्चति na munchati).
We met (in the previous sloka) the old man carrying his bundle of desires. If this is the plight of
householders, what about sanyasins ? Here is a sanyasi who has renounced everything and is leading a rough and hard life of recluse. He has no money, no worldly possessions, no essential comforts of life even. There is no warm clothing for winter. So when fire is lit, he goes and sits in front of it. At other times, the poor man has only the Sun to give him warmth: He perhaps sits with his back turned to the Sun. At night there is no sunshine and no fire available: so he keeps himself warm by croutching with his chin between his knees. There is no utensil to take bhiksha (alms), so he takes it in his palms. He has no place to live and hence rests under a tree. Anybody may take him to be a true Yogi; But is it so ? A closer look at him reveals something else: in spite of all these externals, he hasn’t been able to renounce a vital thing: his desires. He is not free from the grasp of his desires, which are hidden deep in his mind; This, alas, makes null and void all his efforts! All the external preparations he painstakingly made are of not much use with the glaring internal defect which he is retaining. It seems this ‘yogi’ has to improve himself or wait for a better time to fulfill his dream of God realization. It brings to light the very important factor: Renunciation is not annihilating the senses (indriyas); it is eliminating the attachment to them. There is no doubt that renouncing the sense enjoyments is a way to keep out their influence on the mind; but the aim should be to eliminate the desire to enjoy, thereby freeing our minds from the attachment to the sense objects. If we try to renounce without this knowledge, we will end up like this sanyasi in the above example. Without the proper cleansing of the mind stuff and control of the senses, sadhana may not bear fruit; renunciation may be premature; sanyasa may be only a mockery. Moreover, there is the risk that he may travel in the opposite direction and ruin whatever good works he did earlier. Hence it is true that internal renunciation must precede the external one.
“All water leaks away even if there be a minute hole in a water pot. In that manner, even if there
be a trace of earthly attachment in the mind of a sadhaka, all his spiritual practices come to
naught” - Sri Ramakrishna.
सुरमन्दिरतरुमूलनिवास:
Verse 27
गेयं गीता नामसहस्रं
पश्चात् हन्त शरीरे रोगः |
यध्यपि लोके मरणं शरणं
तदपि न मुञ्जति पापाचरणम् ||
Sukhatah kriyatE raamaabhogah, Paschaatdanta sareerE rOgah
Yadyapi lOkE maranam saranam, Tadapi na munjati paapaacharanam
Meaning: Man indulges in sensual plesures (raama aabhOgah kriyatE राम आभोगः क्रियते ) very readily (sukhatah सुखतः ). But alas! (hanta हन्त !). Later that results in diseases in the body (paschaat sareerE rOgah पश्चात् शरीरे रोगः ). Even though (yadyapi यदपि ) in the world (lOkE लोके ) death is the ultimate end (maranam saranam मरणं शरणं ), even then (tad api तदपि) [man] does not give up (na munjati न मुञ्जति ) sinful behavior (paapa aacharanam पाप आचरणं).
Verse 32
Verse 33
भजगोविन्दं भजगोविन्दं
गोविन्दं भजमूढमते ।
नामस्मरणादन्यमुपायं
नहि पश्यामो भवतरणे ॥ ३३॥
bhajagovindaM bhajagovindaM govindaM bhajamuuDhamate .
naamasmaraNaadanyamupaayaM nahi pashyaamo bhavataraNe
Meaning: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.
Verse 1
भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते |
संप्राप्ते संनिहिते काले
नहि नहि रक्षति डुकृञ्करणे ||
Bhaja Govindam, Bhaja Govindam Govindam Bhaja Moodamathe,
Sampraapte sannihite kaale, Nahi nahi rakshati dukrumkarane.
Meaning: Oh, mind steeped in ignorance (मूढमते moodamathe) ! Pray unto Govinda (गोविन्दं भज Govindam bhaja). When our time comes near (काले संप्राप्ते [सति] kaale sampraapte [sati]), mechanical chanting (डुक्रुंकरणे dukrunkarane), will not save us (नहि नहि रक्षति nahi nahi rakshati.)
When the doors of death are suddenly opened, knowledge of God alone helps. Nothing else. So, what is knowledge ? Knowledge is that which helps to realize God. The rest is ignorance. Hence Sri Sankara asks firmly to discard useless pursuits and set the mind to God. The above can be summarized with the following words of the great Swami Vivekananda: “Spiritual knowledge is the only thing that can destroy our miseries for ever; any other knowledge satisfies wants only for a time. It is only with knowledge of the spirit that the faculty of want is annihilated for ever.”
The desire to know the meaning of our existence should come from one’s own self. The rest will
follow. Now, what is “Bhaja”? It is not the mechanical repetition of Lord’s name without the presence of mind. Some people do it as a mere religious ritual or observance. The Bhajan of Lord should
come from the bottom of one’s heart. It should be true love and devotion to Him; Calling on Him
in that spirit is what is meant by “Bhaja Govindam”. It may not be a coincidence that Sri Sankara chose to name God by the word ‘Govinda’: His Guru’s name was Govindacharya.
Verse 2
मूढ जहीहि धनागमतृष्णां
कुरु सद्बुद्धिं मनसि वितृष्णाम् |
यल्लभसे निजकर्मोपात्तं
वित्तं तेन विनोदय चित्तम् ||
Mooda jaheehi dhanaagama trushnaam Kuru sadbuddhim manasi vitrshnaam
YallabhasE nija karmOpaattam Vittam tEna viNodaya chittam
Meaning: Oh ignorant ! (मूढ mooda!) Win over (जहीहि jaheehi) the thirst for the inflow of wealth (धन आगम तृष्णां dhana aagama trushnaam). In your mind (मनसि manasi) develop (कुरु kuru) detached noble thoughts (वितृष्णां सद्बुद्धिं vitrshnaam sadbuddhim). Rejoice your mind (विनोदय चित्तं vinOdaya chittam) with that wealth (तेन वित्तं tena vittam) which is obtained (यत् लभसे yat labhase) with your own efforts or karma (निज कर्म उपात्तं nija karma upaattam).
The word ‘dhana’ here not only means money, but also all other human pursuits for enjoyment
and collection of wealth. The important thing is to isolate our mind from material possession. The
materials of enjoyment are neither good nor bad. But we should not attach ourselves to them.
This is the secret. The Acharya here doesn’t condemn money or wealth. Neither does he differ
with our fair means of acquiring it. What is objectionable is the greed. There is no end to greed, if
we give it a free hand. Very few people are satisfied with what they get. No amount will satisfy
them. So, for having a balanced mind and a peaceful life, there has to be a line marking the limit. Sri Sankara nicely sets it here: Obtain your lot by fair means by doing your legitimate duties; but
do not fall for greed. Be happy with whatever you attain through your limited and fair means and
lead a contented life. This is the message. The mind which is isolated from greed should be
filled with good thought; i.e, turned towards God. Mind being always in a restless state, needs
something to entertain itself. Good thoughts and love of God should fill the vacuum created by
lack of greed for material enjoyments. Wealth thus acquired without greed, through fair and
legitimate means and meant for distribution to the needy, is good.
The word ‘dhana’ here not only means money, but also all other human pursuits for enjoyment
and collection of wealth. The important thing is to isolate our mind from material possession. The
materials of enjoyment are neither good nor bad. But we should not attach ourselves to them.
This is the secret. The Acharya here doesn’t condemn money or wealth. Neither does he differ
with our fair means of acquiring it. What is objectionable is the greed. There is no end to greed, if
we give it a free hand. Very few people are satisfied with what they get. No amount will satisfy
them. So, for having a balanced mind and a peaceful life, there has to be a line marking the limit. Sri Sankara nicely sets it here: Obtain your lot by fair means by doing your legitimate duties; but
do not fall for greed. Be happy with whatever you attain through your limited and fair means and
lead a contented life. This is the message. The mind which is isolated from greed should be
filled with good thought; i.e, turned towards God. Mind being always in a restless state, needs
something to entertain itself. Good thoughts and love of God should fill the vacuum created by
lack of greed for material enjoyments. Wealth thus acquired without greed, through fair and
legitimate means and meant for distribution to the needy, is good.
Verse 3
नारीस्तनभरनाभीदेशं
दृष्ट्वा मा गा मोहावेशं |
दृष्ट्वा मा गा मोहावेशं |
एतन्मांसवसादिविकारं
मनसि विचिन्तय वारं वारं ||
मनसि विचिन्तय वारं वारं ||
Naaree stanabhara naabheedesam, Drshtvaa maa gaa mOhaavesam
Etan maamsavasaadivikaaram, Manasi vichintaya vaaram vaaram
Meaning: Seeing (dhrshtvaa दृष्ट्वा ) the bosom and naval region of women (naaree stana bhara naabheedesam नारी स्तनभर नाभीदेशं ), do not attain (maa gaa मा गा ) an infatuated state (mOha aavesam मोह आवेशं ). Deliberate (vichintaya विचिन्त्य ) in [your] mind (manasi मनसि ) again and again (vaaram vaaram वारं वारं ) [that] this (Etat एतत् ) [is only] a modification of flesh and fat (maamsavasaadi vikaaram मांसावसादि विकारं ).
After tackling the issue of limiting the greed for wealth, Sri Sankara now turns his attention to the
issue of sex. Don’t be carried away by the sight of full breasts and the belly of a beautiful woman!
Think of it again and again as mere flesh, fat and the like covered in skin. A very difficult advice
indeed! Beauty is but skin deep. The Acharya points to this fact. If the sadhaka is stuck with such
diverting things, his progress will be stalled. So the caution. The mental picture of such beautiful
objects as mere combination of flesh, fat and other undesirable matter (for the sadhaka), will
slowly develop a vairagya (renunciation) in the sadhaka’s mind. The reality behind many
attractive things in life will often be shocking. This shock is necessary to develop ‘vairagya’ to
cross the river of ‘maya’. But it is not easy. Lust is not easy to give up, because it is our animal
nature. Hence the thought as explained has to be reinforced again and again (vaaram, vaaram).
Though the Acharya addresses men here, by explaining about female anatomy, the advice is,
needless to say, for women also to think twice on attraction for men.
After tackling the issue of limiting the greed for wealth, Sri Sankara now turns his attention to the
issue of sex. Don’t be carried away by the sight of full breasts and the belly of a beautiful woman!
Think of it again and again as mere flesh, fat and the like covered in skin. A very difficult advice
indeed! Beauty is but skin deep. The Acharya points to this fact. If the sadhaka is stuck with such
diverting things, his progress will be stalled. So the caution. The mental picture of such beautiful
objects as mere combination of flesh, fat and other undesirable matter (for the sadhaka), will
slowly develop a vairagya (renunciation) in the sadhaka’s mind. The reality behind many
attractive things in life will often be shocking. This shock is necessary to develop ‘vairagya’ to
cross the river of ‘maya’. But it is not easy. Lust is not easy to give up, because it is our animal
nature. Hence the thought as explained has to be reinforced again and again (vaaram, vaaram).
Though the Acharya addresses men here, by explaining about female anatomy, the advice is,
needless to say, for women also to think twice on attraction for men.
नलिनीदलगतजलमतितरलं
तद्वद्जीवितमतिशयचपलम् |
विद्धिव्याध्यभिमानग्रस्तं
लोकं शोकहतं च समस्तम् ||
nalinīdalagatajalamatitaralaṃ tadvadjīvitamatiśayachapalam |
viddhivyādhyabhimānagrastaṃ lokaṃ śokahataṃ cha samastam ||
Meaning: Water [drop] on a lotus leaf (nalinīdalagatajalam नलिनीदलगतजलम्) is very unstable (atitaralam अतितरलम् ). Similarly (tadvat तद्वद् ), life too is extremely tenuous (jeevitam atisaya chapalam जीवितमतिशयचपलम्). Understand (viddhi विद्धि ) [that] the entire world, i.e. lives of people, (samastam lokam समस्तं लोकम् ) is swallowed by ailments and attachments (vyādhi abhimāna grastam व्याधि अभिमानग्रस्तम् ) and is also full of sorrows (śokahataṃ cha शोकहतं च ).
Verse 5
यावद्वित्तोपार्जन सक्तः
तावन्निज परिवारो रक्तः |
पश्चाज्जीवति जर्जर देहे
वार्तां कोऽपि न पृच्छति गेहे ||
Yaavad vithOpaarjana saktha: TaavannijaparivaarO raktha:
Paschaajjeevati jarjara dehe Vaartaam kOpi na prchati gEhE
Meaning: So long as (यावद् yaavad) one is able to earn money (वित्त-उपार्जन-सक्तः vithah upaarjana saktha: ), [only] until then (तावत् taavat), one’s relations (निज परिवारः nija parivara: ) remain affectionate(रक्तः raktha: [santi]). Later [when one is unable to earn] (पश्चात् paschaat) one lives in a decript body (जर्जर देहे जीवति jarjara dehe jeevati). No one (कोपि न kOpi na) at home (गेहे gEhE) bothers to ask even a word (वार्तां पृच्छति vaarthaam prchati).
Verse 6
यावत्पवनो निवसति देहे
तावत् पृच्छति कुशलं गेहे |
गतवति वायौ देहापाये
भार्या बिभ्यति तस्मिन्काये ||
yāvatpavano nivasati dehe, tāvat pṛcchati kuśalaṃ gehe
gatavati vāyau dehāpāye, bhāryā bibhyati tasminkāye
Meaning: As long as (yaavat यावत् ) the life breath (pavanah पवनः ) resides in the body (dehe nivasati देहे निवसति ), until then (tāvat तावत्) people in the family (gehe गेहे ) ask about one’s welfare (kuśalaṃ pṛcchati कुशलं पृच्छति ), i.e. are affectionate and care. When the breath has left (vāyau gatavati [sati] वायौ गतवति [सति] ) and the body decays (deha apāyE देह अपाये ), [even] the wife (bhāryā भार्या [अपि]) takes fear (bibhyati बिभ्यति ) in that body (tasmin kāye तस्मिन् काये ).
Verse 7
बालस्तावत्क्रीडासक्तः
तरुणस्तावत्तरुणीसक्तः |
वृद्धस्तावच्चिन्तासक्तः
परमे ब्रह्मणि कोऽपि न सक्तः ||
Baalastaavat kreedaasaktha: tarunastaavat taruneesaktha:
Vrddhastaavat chintaasaktha: paramE brahmani kOpi na saktha:
Meaning: When one is a child (बालस्तावत् baalastaavat) one is absorbed in playthings (क्रीडा सक्तः kreedaa saktha: ) In youth (तरुणस्तावत् tarunastaavat), one takes interest in young women (तरुणीसक्तः taruneesaktha: ). In old age (वृद्धस्तावत् vrddhastaavat), one is beset with memories and worries (चिन्तासक्तः chintaasaktha: ). No one (कोपि न kopi na) sets their mind on the Eternal (ब्रह्मणि सक्तः Brahmani saktha: )
यावद्वित्तोपार्जन सक्तः
तावन्निज परिवारो रक्तः |
पश्चाज्जीवति जर्जर देहे
वार्तां कोऽपि न पृच्छति गेहे ||
Yaavad vithOpaarjana saktha: TaavannijaparivaarO raktha:
Paschaajjeevati jarjara dehe Vaartaam kOpi na prchati gEhE
Meaning: So long as (यावद् yaavad) one is able to earn money (वित्त-उपार्जन-सक्तः vithah upaarjana saktha: ), [only] until then (तावत् taavat), one’s relations (निज परिवारः nija parivara: ) remain affectionate(रक्तः raktha: [santi]). Later [when one is unable to earn] (पश्चात् paschaat) one lives in a decript body (जर्जर देहे जीवति jarjara dehe jeevati). No one (कोपि न kOpi na) at home (गेहे gEhE) bothers to ask even a word (वार्तां पृच्छति vaarthaam prchati).
Verse 6
यावत्पवनो निवसति देहे
तावत् पृच्छति कुशलं गेहे |
गतवति वायौ देहापाये
भार्या बिभ्यति तस्मिन्काये ||
yāvatpavano nivasati dehe, tāvat pṛcchati kuśalaṃ gehe
gatavati vāyau dehāpāye, bhāryā bibhyati tasminkāye
Meaning: As long as (yaavat यावत् ) the life breath (pavanah पवनः ) resides in the body (dehe nivasati देहे निवसति ), until then (tāvat तावत्) people in the family (gehe गेहे ) ask about one’s welfare (kuśalaṃ pṛcchati कुशलं पृच्छति ), i.e. are affectionate and care. When the breath has left (vāyau gatavati [sati] वायौ गतवति [सति] ) and the body decays (deha apāyE देह अपाये ), [even] the wife (bhāryā भार्या [अपि]) takes fear (bibhyati बिभ्यति ) in that body (tasmin kāye तस्मिन् काये ).
Verse 7
बालस्तावत्क्रीडासक्तः
तरुणस्तावत्तरुणीसक्तः |
वृद्धस्तावच्चिन्तासक्तः
परमे ब्रह्मणि कोऽपि न सक्तः ||
Baalastaavat kreedaasaktha: tarunastaavat taruneesaktha:
Vrddhastaavat chintaasaktha: paramE brahmani kOpi na saktha:
Meaning: When one is a child (बालस्तावत् baalastaavat) one is absorbed in playthings (क्रीडा सक्तः kreedaa saktha: ) In youth (तरुणस्तावत् tarunastaavat), one takes interest in young women (तरुणीसक्तः taruneesaktha: ). In old age (वृद्धस्तावत् vrddhastaavat), one is beset with memories and worries (चिन्तासक्तः chintaasaktha: ). No one (कोपि न kopi na) sets their mind on the Eternal (ब्रह्मणि सक्तः Brahmani saktha: )
Verse 8
का ते कान्ता कस्ते पुत्रः
संसारोयमतीव विचित्रः |
कस्य त्वं कः कुत आयातः
तत्त्वं चिन्तय तदिह भ्रातः ||
Kaa tE kaantaa kastE putrah, SamsaarOyamatIva vichitrah
Kasya tvam kah kuta aayaatah, Tattvam chintaya tadiha bhraatah
Meaning: Oh, brother! (bhraata: भ्रातः ) Who is your wife? (tE kaantaa kaa ? ते कान्ता का ?) Who is your son? (kah tE putrah? कः ते पुत्रः ?). This life is very strange (ayam samsaara: atIva vichitrah अयं संसारः अतीव विचित्रः ). Whose are you ? (kasya tvam? कस्य त्वं ) Where did you come from? (kuta aayaatah? कुत आयातः ). Dwell on these truths here (tat tvam iha chintaya तत् त्वं इह चिन्तय ).
Verse 9
सत्सङ्गत्वे निस्सङ्गत्वं
निस्सङ्गत्वे निर्मोहत्वम् ।
निर्मोहत्वे निश्चलतत्त्वं
निश्चलतत्त्वे जीवन्मुक्तिः
satsaNgatve nissN^gatvaM nissaNgatve nirmohatvam.h .
nirmohatve nishchalatattvaMnishcalatattve jiivanmuktiH
Meaning: सत्सङ्गत्वे = in good company; निस्सङ्गत्वं = non-attachment / detachment; निर्मोहत्वम् = non-infatuated state / clearheadedness; निश्चलतत्त्वं = tranquility / imperturbability; जीवन्मुक्तिः = salvation + freedom from bondage of birth. Sri Sankara here gives us a ladder to climb up to the level of salvation. Association with saints brings non-attachment, non-attachment leads to right knowledge, right knowledge leads us to permanent awareness,to which liberation follows.
Verse 10
वयसिगते कः कामविकारः
शुष्के नीरे कः कासारः ।
क्षीणेवित्ते कः परिवारः
ज्ञाते तत्त्वे कः संसारः ॥
vayasigate kaH kaamavikaaraH shushhke niire kaH kaasaaraH .
kshiiNevitte kaH parivaaraH GYaate tattve kaH saMsaaraH
Meaning: 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 ?
In other words, as lust without youth, lake without water, the relatives without wealth are meaningless, similarly this world ceases to exist, when the Truth is revealed? The driving force in life is the worldy desire. When a sadhaka succeeds in curtailing this, when he is able to dry out the lake of desires, where is the Samsara for him ? The material world and its attractions fail to charm the aspirant: he has found more durable thing. When the darkness of ignorance vanishes with the light of Knowledge of the Self, mundane things won’t interest his mind.
“What remains in the man from whose mind lust and greed are entirely eliminated? The Bliss of
Brahman beams in him” -Sri Ramakrishna.
का ते कान्ता कस्ते पुत्रः
संसारोयमतीव विचित्रः |
कस्य त्वं कः कुत आयातः
तत्त्वं चिन्तय तदिह भ्रातः ||
Kaa tE kaantaa kastE putrah, SamsaarOyamatIva vichitrah
Kasya tvam kah kuta aayaatah, Tattvam chintaya tadiha bhraatah
Meaning: Oh, brother! (bhraata: भ्रातः ) Who is your wife? (tE kaantaa kaa ? ते कान्ता का ?) Who is your son? (kah tE putrah? कः ते पुत्रः ?). This life is very strange (ayam samsaara: atIva vichitrah अयं संसारः अतीव विचित्रः ). Whose are you ? (kasya tvam? कस्य त्वं ) Where did you come from? (kuta aayaatah? कुत आयातः ). Dwell on these truths here (tat tvam iha chintaya तत् त्वं इह चिन्तय ).
Verse 9
सत्सङ्गत्वे निस्सङ्गत्वं
निस्सङ्गत्वे निर्मोहत्वम् ।
निर्मोहत्वे निश्चलतत्त्वं
निश्चलतत्त्वे जीवन्मुक्तिः
satsaNgatve nissN^gatvaM nissaNgatve nirmohatvam.h .
nirmohatve nishchalatattvaMnishcalatattve jiivanmuktiH
Meaning: सत्सङ्गत्वे = in good company; निस्सङ्गत्वं = non-attachment / detachment; निर्मोहत्वम् = non-infatuated state / clearheadedness; निश्चलतत्त्वं = tranquility / imperturbability; जीवन्मुक्तिः = salvation + freedom from bondage of birth. Sri Sankara here gives us a ladder to climb up to the level of salvation. Association with saints brings non-attachment, non-attachment leads to right knowledge, right knowledge leads us to permanent awareness,to which liberation follows.
Verse 10
वयसिगते कः कामविकारः
शुष्के नीरे कः कासारः ।
क्षीणेवित्ते कः परिवारः
ज्ञाते तत्त्वे कः संसारः ॥
vayasigate kaH kaamavikaaraH shushhke niire kaH kaasaaraH .
kshiiNevitte kaH parivaaraH GYaate tattve kaH saMsaaraH
Meaning: 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 ?
In other words, as lust without youth, lake without water, the relatives without wealth are meaningless, similarly this world ceases to exist, when the Truth is revealed? The driving force in life is the worldy desire. When a sadhaka succeeds in curtailing this, when he is able to dry out the lake of desires, where is the Samsara for him ? The material world and its attractions fail to charm the aspirant: he has found more durable thing. When the darkness of ignorance vanishes with the light of Knowledge of the Self, mundane things won’t interest his mind.
“What remains in the man from whose mind lust and greed are entirely eliminated? The Bliss of
Brahman beams in him” -Sri Ramakrishna.
Verse 11
मा कुरु धनजनयौवन गर्वं
हरति निमेषात्कालः सर्वम् |
मायामयमिदमखिलं हित्वा
ब्रह्मपदं त्वं प्रविश विदित्वा ||
Maa kuru dhanajana youvana garvam Harati nimEshaat kaala: sarvam
Maayaamayamidam akhilam hitvaa Brahmapadam tvam pravisa viditvaa
Meaning: Do not (मा maa) indulge in (कुरु kuru) any conceit based on wealth, people strength, or youthfulness (धन-जन-यौवन गर्वम् dhana-jana-youvana-garvam). Death (कालः kaala:) destroys (हरति harati) everything (सर्वम् sarvam) in a blink of an eye (निमेषात् nimEshaat). Abandoning (हित्वा hitvaa) all these (इदम् अखिलम् idam akhilam) that are illusory (मायामयम् maayaamayam), [may] you (त्वम् tvam) enter the realm of Brahman (ब्रह्मपदम् प्रविश Brahmapadam pravisa) knowing (विदित्वा viditvaa) [the greater principles of Brahman].
The transitory nature of the world and its pleasures should awaken us from our slumber. We must
apply our intelligence and know that these things are in essence just illusions (Maya). Our goal should be to know the Supreme principle Brahman and to merge our little consciousness in It. The Atman, which resides inside us is the true and everlasting principle.
मा कुरु धनजनयौवन गर्वं
हरति निमेषात्कालः सर्वम् |
मायामयमिदमखिलं हित्वा
ब्रह्मपदं त्वं प्रविश विदित्वा ||
Maa kuru dhanajana youvana garvam Harati nimEshaat kaala: sarvam
Maayaamayamidam akhilam hitvaa Brahmapadam tvam pravisa viditvaa
Meaning: Do not (मा maa) indulge in (कुरु kuru) any conceit based on wealth, people strength, or youthfulness (धन-जन-यौवन गर्वम् dhana-jana-youvana-garvam). Death (कालः kaala:) destroys (हरति harati) everything (सर्वम् sarvam) in a blink of an eye (निमेषात् nimEshaat). Abandoning (हित्वा hitvaa) all these (इदम् अखिलम् idam akhilam) that are illusory (मायामयम् maayaamayam), [may] you (त्वम् tvam) enter the realm of Brahman (ब्रह्मपदम् प्रविश Brahmapadam pravisa) knowing (विदित्वा viditvaa) [the greater principles of Brahman].
The transitory nature of the world and its pleasures should awaken us from our slumber. We must
apply our intelligence and know that these things are in essence just illusions (Maya). Our goal should be to know the Supreme principle Brahman and to merge our little consciousness in It. The Atman, which resides inside us is the true and everlasting principle.
Verse 12
दिन यामिन्यौ सायं प्रातः
शिशिर वसन्तौ पुनरायातः ।
कालः क्रीडति गच्छत्यायुः
तदपि न मुञ्चत्याशावायुः ॥
dinayāminyou sāyam prāta: shishiravasantou punarāyāta:kālakrīdati gachatyāyu: tadapi na munchatyāshāvāyu:
Meaning: Day and night (दिनयामिन्यौ dina yāminyou), dusk and dawn (सायं प्रात: sāyam prāta:), winter and spring (शिशिरवसन्तौ shishira vasantou) come again (पुन: आयात: puna: āyāta:) . Time plays (काल: क्रीडति kāla; krīdati), life ebbs (आयु: गछति aayu: gachati). Even then (तदपि tadapi) the gust of desire (आशा वायु: āsha vāyu; ) does not get cleansed (न मुञ्चति na munchati).
In spite of rapid passing of time, man fails to look inward and try to improve himself. He blames
fate, God’s wish or past karma instead of admitting his own failure: the real culprit is his own
selfish mind which refuses to abandon the desire to enjoy things of the world.
का तॆ कान्ता धन गत चिन्ता
वातुल किं तव नास्ति नियन्ता ।
त्रिजगति सज्जन सङ्गतिरॆका
भवति भवार्णव तरणॆ नौका ॥
kā tē kāntā dhanagatacintā, vātula kĩ tava nāsti niyantā |trijagati sajjanasaṁ gatirēkā, bhavati bhavārṇavataraṇē naukā ||
Meaning: Who (का, kā) (is) your wife (ते कान्ता, te kāntā) (or what is) this worry about wealth (धनगतचिन्ता, dhanagatichintā)? Why is there nothing (किं न अस्ति kim na asti) to regulate (नियन्ता niyantā) you (तव tava) who is (vascillating) like the wind (वातुल vātula) ? To cross this cycle of life and death (भव अर्णव तरणेbhava arnava taraṇē) in all these three worlds (त्रिजगति trijagati) association with good men (सज्जनसम्गति: sajjanasangatih) becomes (भवति bhavati) the only boat (एका नौका).
When the mind constantly dwells on things such as one’s wife’s beauty and ways to increase
wealth, this develops into attachment. It soon forms a habit. It is extremely difficult to change
habits. In this age of consumerism, men and women are constantly lured into forming habits from
which they have no hope of escape: TV channels, serial episodes, newspapers, magazines,
cinemas - even radios do this trick. All this external influence binds us to the world. All time and
creative energy is diverted to negative and counter-productive aspects. People forget that there is
some higher power above them that controls their destiny. What is the way out ? The Acharya
prescribes a unique remedy here: Satsanga. Keep the company of the good, the holy, the
people who are traveling along the path to God, the realized souls: there is no other way.
Verse 14
जटिलॊ मुण्डी लुञ्छितकेशः
काषायान्बर बहुकृत वॆषः ।
पश्यन्नपि च न पश्यति मूढः
उदर निमित्तं बहुकृत वॆषः ॥ 15 ॥
jatilō mundī lunjitakēsha: kāshāyāmbara bahukrutavēsha:
pashyannapi cha na pashyati mūda: udaranimittam bahukrutavEsha:
Meaning: One is with matted hair (जटिल: jatila: ) , another with a shaven head (मुण्डी mundee), yet another with hair pulled out (लुञ्छितकेशः lunjitakēsha: ). One is with a saffron attire (काषाय अम्बर वेष: kāshāya ambara vēsha: ). Each is a fool (मूढ: mooda: ) for he sees and yet doesn’t see (पश्यन्नपि च न पश्यति pashyannapi cha na pashyati). [They donn] diverse disguises (बहुकृतवेष: bahukrutavēsha: ) but only for the sake of [feeding] their belly (उदरनिमित्तं हि udaranimittam hi).
In the previous sloka, the Acharya said that ‘satsanga’, the company of the good and holy alone
will help us out of the worldly bondage. But beware! There are fake ones; don’t get duped by
them. There are wolves clothed as sheep! Many people wear the garb of religion only for the
sake of livelihood, because it is easy and respected. Some of them perhaps started earnestly with good intentions, but went astray later. Some willingly dressed themselves to make a ridicule of religion. In their hearts they should be feeling the guilt; but for the sake of an easy livelihood and for many other evil purposes, they adhere to their ill-conceived ways. The Acharya here warns sadhakas to beware of such counterfeits.
Verse 15
pashyannapi cha na pashyati mūda: udaranimittam bahukrutavEsha:
Meaning: One is with matted hair (जटिल: jatila: ) , another with a shaven head (मुण्डी mundee), yet another with hair pulled out (लुञ्छितकेशः lunjitakēsha: ). One is with a saffron attire (काषाय अम्बर वेष: kāshāya ambara vēsha: ). Each is a fool (मूढ: mooda: ) for he sees and yet doesn’t see (पश्यन्नपि च न पश्यति pashyannapi cha na pashyati). [They donn] diverse disguises (बहुकृतवेष: bahukrutavēsha: ) but only for the sake of [feeding] their belly (उदरनिमित्तं हि udaranimittam hi).
In the previous sloka, the Acharya said that ‘satsanga’, the company of the good and holy alone
will help us out of the worldly bondage. But beware! There are fake ones; don’t get duped by
them. There are wolves clothed as sheep! Many people wear the garb of religion only for the
sake of livelihood, because it is easy and respected. Some of them perhaps started earnestly with good intentions, but went astray later. Some willingly dressed themselves to make a ridicule of religion. In their hearts they should be feeling the guilt; but for the sake of an easy livelihood and for many other evil purposes, they adhere to their ill-conceived ways. The Acharya here warns sadhakas to beware of such counterfeits.
Verse 15
अङ्गं गलितं पलितं मुण्डं
दशन विहीनं जातं तुण्डम् ।
वृद्धॊ याति गृहीत्वा दण्डं
तदपि न मुञ्चत्याशा पिण्डम् ॥
angam galitam palitam mundam, dashanavihīnam jātam tundam
vriddhō yāti gruhītvā dandam, tadapi na munchatyāshāpindam
Meaning: The limbs (अङ्गं angam) are weakened (गलितम् galitam); the head (मुण्डम् mundam) has turned grey (पलितम् palitam); the mouth (तुण्डम् tundam) has become (जातम् jātam) toothless (दशनविहीनम् dashanavihīnam). The old man (व्रूद्ध: vrddha:) walks (याति yāti) holding (गृहीत्वा gruhītvā) a stick (दण्डम् dandam). Even then (तदपि tadapi) [he] does not give up (न मुञ्चति na munchati) his bundle of hopes and desires (आशापिण्डम् āshāpindam).
This sloka emphasizes the importance of developing attitude of non–attachment in the youth,
before it is too late. The delusive power of Maya is immense. The desire to enjoy sense pleasures is very powerful and doesn’t recede easily, even with age. Only solution is to cultivate good habits during younger days.
vriddhō yāti gruhītvā dandam, tadapi na munchatyāshāpindam
Meaning: The limbs (अङ्गं angam) are weakened (गलितम् galitam); the head (मुण्डम् mundam) has turned grey (पलितम् palitam); the mouth (तुण्डम् tundam) has become (जातम् jātam) toothless (दशनविहीनम् dashanavihīnam). The old man (व्रूद्ध: vrddha:) walks (याति yāti) holding (गृहीत्वा gruhītvā) a stick (दण्डम् dandam). Even then (तदपि tadapi) [he] does not give up (न मुञ्चति na munchati) his bundle of hopes and desires (आशापिण्डम् āshāpindam).
This sloka emphasizes the importance of developing attitude of non–attachment in the youth,
before it is too late. The delusive power of Maya is immense. The desire to enjoy sense pleasures is very powerful and doesn’t recede easily, even with age. Only solution is to cultivate good habits during younger days.
Verse 16
अग्रॆ वह्निः पृष्ठॆ भानुः
रात्रौ चुबुक समर्पित जानुः ।
करतल भिक्षस्-तरुतल वासः
तदपि न मुञ्चत्याशा पाशः ॥
agrē vahni: prishtē bhānū: rātrou chubukasamarpitajānu:karatalabhikshastarutalavāsa: tadapi na munjatyāhāpāsha:
Meaning: In front (अग्रे agrē) [is] fire (वह्नि: vahni:), behind (पृष्ठे prishtē) is sun (भानु: bhanu:). At night (रात्रौ rātrou) is the face huddled between the knees (चुचुकसमर्पितजानु: chuchukasamarpita jānu:). In the palms are alms (करतलभिक्ष: karatalabhiksha:). [He is] living under a tree (रुतलवास: tarutalavāsa:). And yet (तदपि tadapi) [his] desires and attachments (आशापाश: āshāpāsha: ) do not wane (न मुञ्चति na munchati).
We met (in the previous sloka) the old man carrying his bundle of desires. If this is the plight of
householders, what about sanyasins ? Here is a sanyasi who has renounced everything and is leading a rough and hard life of recluse. He has no money, no worldly possessions, no essential comforts of life even. There is no warm clothing for winter. So when fire is lit, he goes and sits in front of it. At other times, the poor man has only the Sun to give him warmth: He perhaps sits with his back turned to the Sun. At night there is no sunshine and no fire available: so he keeps himself warm by croutching with his chin between his knees. There is no utensil to take bhiksha (alms), so he takes it in his palms. He has no place to live and hence rests under a tree. Anybody may take him to be a true Yogi; But is it so ? A closer look at him reveals something else: in spite of all these externals, he hasn’t been able to renounce a vital thing: his desires. He is not free from the grasp of his desires, which are hidden deep in his mind; This, alas, makes null and void all his efforts! All the external preparations he painstakingly made are of not much use with the glaring internal defect which he is retaining. It seems this ‘yogi’ has to improve himself or wait for a better time to fulfill his dream of God realization. It brings to light the very important factor: Renunciation is not annihilating the senses (indriyas); it is eliminating the attachment to them. There is no doubt that renouncing the sense enjoyments is a way to keep out their influence on the mind; but the aim should be to eliminate the desire to enjoy, thereby freeing our minds from the attachment to the sense objects. If we try to renounce without this knowledge, we will end up like this sanyasi in the above example. Without the proper cleansing of the mind stuff and control of the senses, sadhana may not bear fruit; renunciation may be premature; sanyasa may be only a mockery. Moreover, there is the risk that he may travel in the opposite direction and ruin whatever good works he did earlier. Hence it is true that internal renunciation must precede the external one.
“All water leaks away even if there be a minute hole in a water pot. In that manner, even if there
be a trace of earthly attachment in the mind of a sadhaka, all his spiritual practices come to
naught” - Sri Ramakrishna.
Verse 17
jnaanavihīna: sarvamatēna bhajati na muktim janmashatēna
Meaning: One undertakes (कुरुते kurutē) pilgrimages to the Ganges and the ocean [and such] (गंगासागरगमनम् gangāsāgara gamanam), performs various austerities taking vows (व्रतपरिपालनम् vrataparipālanam) or else (अथवा athavā) charity (दानम् dānam). Even in a hundred life times (जन्मशतेन janmashatēna) the ignorant (ज्ञानविहीन: jnānavihīna: ) does not attain (न भजति na bhajati) salvation (मुक्तिम् muktim) through all those undertakings (सर्वमतेन sarvamatēna).
One may go on pilgrimage to the river Ganga or the ocean; may observe fasts or give away wealth in charity. However, one will not attain liberation without the knowledge of Atman, even after a hundred births. This is the opinion of all schools of thought. All these above acts, no doubt, help the devotee progress in his path. But, the Acharya cautions, all these acts are not to be considered as the goal of spirituality, they are just steps leading to a higher truth. These are milestones on the path, not the destination itself. The end is reached only by Atma Jnana, the knowledge of the Self, by experiencing the oneness of the individual self and the Universal Self. It is foolish to think that liberation of the soul will follow such acts, however pious or purifying they might be. With these practices alone, man will not reach freedom or liberation even after a hundred births, the Acharya warns, declares. Knowledge has to be acquired and whatever is learnt is to be practiced by severe sadhana; The Reality has to be experienced by meditation. The Scriptures say so. There is no short-cut, the Acharya asserts, this being the opinion of all saints and prophets. Religion is not a mere ritual. It is knowing,
being and becoming. The aim of religion is to change our complete personality and outlook on
life; to see God in us and in everything else; to see Narayana in every Nara and to serve him. However, there is always a popular tendency to follow the path of least resistance, the easy one.
It is easy to worship an idol of Sri Krishna than to follow His teachings, the Gita. It is easy to read
Ramayana than to follow Sri Rama’s character of ‘samabhavana’ (equilibrium of mind). The
message of Upanishads and Gita is forgotten and elaborate ‘karma kanda’ is followed. It is easy
to fall prey to this brand of religion by visiting temples, keeping certain vratas, etc. and believing
that this is the end and aim of religion. Masses are often misled by the followers of Karma Kanda.
Hence the Acharya’s concern.
Verse 18
कुरुतॆ गङ्गा सागर गमनं
व्रत परिपालनम्-अथवा दानम् ।
ज्ञान विहीनः सर्वमतॆन
भजति न मुक्तिं जन्म शतॆन ॥ 18 ॥
kurutē gangāsāgara gamanam vrataparipālanamathavaādānamjnaanavihīna: sarvamatēna bhajati na muktim janmashatēna
Meaning: One undertakes (कुरुते kurutē) pilgrimages to the Ganges and the ocean [and such] (गंगासागरगमनम् gangāsāgara gamanam), performs various austerities taking vows (व्रतपरिपालनम् vrataparipālanam) or else (अथवा athavā) charity (दानम् dānam). Even in a hundred life times (जन्मशतेन janmashatēna) the ignorant (ज्ञानविहीन: jnānavihīna: ) does not attain (न भजति na bhajati) salvation (मुक्तिम् muktim) through all those undertakings (सर्वमतेन sarvamatēna).
One may go on pilgrimage to the river Ganga or the ocean; may observe fasts or give away wealth in charity. However, one will not attain liberation without the knowledge of Atman, even after a hundred births. This is the opinion of all schools of thought. All these above acts, no doubt, help the devotee progress in his path. But, the Acharya cautions, all these acts are not to be considered as the goal of spirituality, they are just steps leading to a higher truth. These are milestones on the path, not the destination itself. The end is reached only by Atma Jnana, the knowledge of the Self, by experiencing the oneness of the individual self and the Universal Self. It is foolish to think that liberation of the soul will follow such acts, however pious or purifying they might be. With these practices alone, man will not reach freedom or liberation even after a hundred births, the Acharya warns, declares. Knowledge has to be acquired and whatever is learnt is to be practiced by severe sadhana; The Reality has to be experienced by meditation. The Scriptures say so. There is no short-cut, the Acharya asserts, this being the opinion of all saints and prophets. Religion is not a mere ritual. It is knowing,
being and becoming. The aim of religion is to change our complete personality and outlook on
life; to see God in us and in everything else; to see Narayana in every Nara and to serve him. However, there is always a popular tendency to follow the path of least resistance, the easy one.
It is easy to worship an idol of Sri Krishna than to follow His teachings, the Gita. It is easy to read
Ramayana than to follow Sri Rama’s character of ‘samabhavana’ (equilibrium of mind). The
message of Upanishads and Gita is forgotten and elaborate ‘karma kanda’ is followed. It is easy
to fall prey to this brand of religion by visiting temples, keeping certain vratas, etc. and believing
that this is the end and aim of religion. Masses are often misled by the followers of Karma Kanda.
Hence the Acharya’s concern.
सुरमन्दिरतरुमूलनिवास:
शय्याभूतलमजिनं वास: ।
सर्वपरिग्रह भोगत्याग:
कस्य सुखं न करोति विराग: ॥
suramandiratarumūlanivāsa:, śayyābhūtalamajinaṁ vāsa:
sarvaparigraha bhōgatyāga:, kasya sukhaṁ na karōti virāga:
Meaning: Living under a tree in the temple (सुरमन्दिरतरुमूलनिवास: suramandiratarumūlanivāsa:), dressed in an animal [deer] skin (अजिनं वास: ajinam vāsa: ), sleeping on bare earth (भूतलंशय्या: bhootalam shayyā: ), and renouncing all possessions and enjoyments (सर्वपरिग्रह भोगत्याग : sarvaparigraha bhogatyāga: ) [the renounced lives]. To whom (कस्य kasya ) will dispassion (विराग: virāga: ) [of this sort] not bring happiness (सुखम् न करोति sukham na karoti) ?
Here is a picture of a true sanyasi who has given up all his possessions. He lives at the root of a
tree outside a temple; His bed is the lap of Mother earth herself. His dress is a mere deer skin.
He has renounced all pleasures: both physiaclly and mentally. The Acharya rightly wonders why
such a great man shouldn’t be happy! Yes, the real happiness is for him. He has no possession,
no hoarded wealth which a thief may take away and thus steal his peace of mind. Who is happy in this world ? The rich man ? The King who has everything in his command ? Everybody thinks that somebody else is happier than him. Everybody is dissatisfied with his present position or wealth and wish to have more. So the person who has renounced this craze for pleasure alone can have peace of mind. He alone can proclaim to the world: “I enjoy!”. His happiness is not dependent on the external world. He has found out the mine of happiness which is within his own being. As the Gita says, he “is satisfied in the Self by the Self”.
Verse 19
suramandiratarumūlanivāsa:, śayyābhūtalamajinaṁ vāsa:
sarvaparigraha bhōgatyāga:, kasya sukhaṁ na karōti virāga:
Meaning: Living under a tree in the temple (सुरमन्दिरतरुमूलनिवास: suramandiratarumūlanivāsa:), dressed in an animal [deer] skin (अजिनं वास: ajinam vāsa: ), sleeping on bare earth (भूतलंशय्या: bhootalam shayyā: ), and renouncing all possessions and enjoyments (सर्वपरिग्रह भोगत्याग : sarvaparigraha bhogatyāga: ) [the renounced lives]. To whom (कस्य kasya ) will dispassion (विराग: virāga: ) [of this sort] not bring happiness (सुखम् न करोति sukham na karoti) ?
Here is a picture of a true sanyasi who has given up all his possessions. He lives at the root of a
tree outside a temple; His bed is the lap of Mother earth herself. His dress is a mere deer skin.
He has renounced all pleasures: both physiaclly and mentally. The Acharya rightly wonders why
such a great man shouldn’t be happy! Yes, the real happiness is for him. He has no possession,
no hoarded wealth which a thief may take away and thus steal his peace of mind. Who is happy in this world ? The rich man ? The King who has everything in his command ? Everybody thinks that somebody else is happier than him. Everybody is dissatisfied with his present position or wealth and wish to have more. So the person who has renounced this craze for pleasure alone can have peace of mind. He alone can proclaim to the world: “I enjoy!”. His happiness is not dependent on the external world. He has found out the mine of happiness which is within his own being. As the Gita says, he “is satisfied in the Self by the Self”.
Verse 19
योगरतो वा भोगरतो वा
सङगरतो वा सङगविहीन: ।
यस्य ब्रह्मणि रमते चित्तम्
यस्य ब्रह्मणि रमते चित्तम्
नन्दति नन्दति नन्दत्येव ॥
yōgaratō vā bhōgaratō vā, saṅagaratō vā saṅagavihīna:
yasya brahmaṇi ramatē cittam , nandati nandati nandatyēva
Meaning: Whether reveling in yoga (योगरतो) or reveling in pleasures (भोगरतो वा), whether reveling in the company of people (सङगरतो) or bereft of any company (सङगविहीन: वा), he whose mind (यस्य चित्तम्) revels in Brahman (ब्रह्मणि रमते), he is indeed happy (नन्दति एव).
This sloka continues with the experience of the Yogi described in the previous one. When the
mental and physical renunciation was complete and the sadhana has borne fruit, the realization
of Atman is the end.
Verse 20
sakṛdapi yena murāri samarcā kriyate tasya yamena na carcā
Meaning: By whom (येन yena) Bhagavad Gītā is studied even a little ( भगवद्गीताकिञ्चिदधीता bhagavad gītā kiñcidadhītā), Ganges water has been drunk even by a drop (गङ्गाजललवकणिका पीताgaṅgājalalava kaṇikāpītā), and Krishna, the killer of the demon Mura, is worshipped at least once (सकृदपि मुरारि समर्चा क्रियते sakṛdapimurāri samarcā kriyate), for him, there is no quarrel with Yama, the lord of death (तस्य यमेन न च चर्चा tasya yamena na carcā [bhavati]).
The river Ganga has been considered sacred by the Hindus from time immemorial. The water of
Ganga is often used for ritualistic purification. For a devotee of relatively lower understanding,
drinking the water of Ganga, having a bath in the river, etc. are holy acts. However, for sadhakas
who are advanced in understanding and traveling on the path of knowledge (Jnana), such
symbols hold no much charm. (Refer sloka 17 also). Hence the Acharya must have meant
something higher. Legend has it that Akasha Ganga was brought from heaven to Earth by the
illustrious king Bhageeratha after a lot of struggle; Its water is pure Knowledge. Hence, drinking a
drop of water of Ganga means drinking a little from the river of divine knowledge, the knowledge
of the Self: the knowledge compassionately given to Bhageeratha by Shiva. That alone will keep
Yama disinterested in us. A person who has worshipped Murari (Sri Krishna) at least once in his life also need not worry about the arrival of Yama. A name’s sake ritual is not meant here: A sadhaka, who, from the bottom of his heart calls on God, yearns for His vision, and who conducts the archana (worship) by offering the Lord one’s own life in His worship: Such a sadhaka doesn’t hold much charm for Yama! It may be significant that the Lord is described here as Murari, the destroyer of the demon (asura) Mura. This powerful demon was a symbol of egoism. Worshipping the destroyer of this arrogant asura, we are attempting to kill pride or egoism, which is the biggest (often the last) obstacle in our spiritual progress.
In short, to escape from the cycle of birth and death, one should first learn the spiritual principles from books such as Gita, struggle to attain this knowledge like the legendary Bhageeratha, and offer the Lord one’s own life in His worship. Death brings about transformation of the body, mind and intellect. The soul conditioned by the three is subject to the laws of death. The sadhaka, by virtue of his spiritual practices, tries to break the chain of samsara. This enables him to come out of the cycle of transformation called birth and death. Having reached a state of ‘Eternal Witness’ of the Universe he goes to a level above the transformation. He is not worried about death. Hence even Yama is not empowered to approach him. The Acharya here urges the sadhaka to study at least some thing from the Gita, obtain divine knowledge, and worship the Lord wholeheartedly.
yōgaratō vā bhōgaratō vā, saṅagaratō vā saṅagavihīna:
yasya brahmaṇi ramatē cittam , nandati nandati nandatyēva
Meaning: Whether reveling in yoga (योगरतो) or reveling in pleasures (भोगरतो वा), whether reveling in the company of people (सङगरतो) or bereft of any company (सङगविहीन: वा), he whose mind (यस्य चित्तम्) revels in Brahman (ब्रह्मणि रमते), he is indeed happy (नन्दति एव).
This sloka continues with the experience of the Yogi described in the previous one. When the
mental and physical renunciation was complete and the sadhana has borne fruit, the realization
of Atman is the end.
Verse 20
भगवद्गीता किञ्चिदधीता
गङ्गा जललव कणिका पीता ।
सकृदपि यॆन मुरारी समर्चा
क्रियतॆ तस्य यमॆन न चर्चा ॥
bhagavad gītā kiñcidadhītā gaṅgā jalalava kaṇikāpītāsakṛdapi yena murāri samarcā kriyate tasya yamena na carcā
Meaning: By whom (येन yena) Bhagavad Gītā is studied even a little ( भगवद्गीताकिञ्चिदधीता bhagavad gītā kiñcidadhītā), Ganges water has been drunk even by a drop (गङ्गाजललवकणिका पीताgaṅgājalalava kaṇikāpītā), and Krishna, the killer of the demon Mura, is worshipped at least once (सकृदपि मुरारि समर्चा क्रियते sakṛdapimurāri samarcā kriyate), for him, there is no quarrel with Yama, the lord of death (तस्य यमेन न च चर्चा tasya yamena na carcā [bhavati]).
The river Ganga has been considered sacred by the Hindus from time immemorial. The water of
Ganga is often used for ritualistic purification. For a devotee of relatively lower understanding,
drinking the water of Ganga, having a bath in the river, etc. are holy acts. However, for sadhakas
who are advanced in understanding and traveling on the path of knowledge (Jnana), such
symbols hold no much charm. (Refer sloka 17 also). Hence the Acharya must have meant
something higher. Legend has it that Akasha Ganga was brought from heaven to Earth by the
illustrious king Bhageeratha after a lot of struggle; Its water is pure Knowledge. Hence, drinking a
drop of water of Ganga means drinking a little from the river of divine knowledge, the knowledge
of the Self: the knowledge compassionately given to Bhageeratha by Shiva. That alone will keep
Yama disinterested in us. A person who has worshipped Murari (Sri Krishna) at least once in his life also need not worry about the arrival of Yama. A name’s sake ritual is not meant here: A sadhaka, who, from the bottom of his heart calls on God, yearns for His vision, and who conducts the archana (worship) by offering the Lord one’s own life in His worship: Such a sadhaka doesn’t hold much charm for Yama! It may be significant that the Lord is described here as Murari, the destroyer of the demon (asura) Mura. This powerful demon was a symbol of egoism. Worshipping the destroyer of this arrogant asura, we are attempting to kill pride or egoism, which is the biggest (often the last) obstacle in our spiritual progress.
In short, to escape from the cycle of birth and death, one should first learn the spiritual principles from books such as Gita, struggle to attain this knowledge like the legendary Bhageeratha, and offer the Lord one’s own life in His worship. Death brings about transformation of the body, mind and intellect. The soul conditioned by the three is subject to the laws of death. The sadhaka, by virtue of his spiritual practices, tries to break the chain of samsara. This enables him to come out of the cycle of transformation called birth and death. Having reached a state of ‘Eternal Witness’ of the Universe he goes to a level above the transformation. He is not worried about death. Hence even Yama is not empowered to approach him. The Acharya here urges the sadhaka to study at least some thing from the Gita, obtain divine knowledge, and worship the Lord wholeheartedly.
Verse 21
पुनरपि जननं पुनरपि मरणं
पुनरपि जननी जठरॆ शयनम् ।
पुनरपि जननं पुनरपि मरणं
पुनरपि जननी जठरॆ शयनम् ।
इह संसारॆ बहु दुस्तारॆ
कृपया पारॆ पाहि मुरारॆ ॥
Meaning: Once again birth (पुन: अपि जननम् puna: api jananam), once again death (पुन: अपि मरणम् puna: api maranam), once again (पुन: अपि puna: api) repose in a mother’s womb (जननी जठरे शयनम् jananī jatarē shayanam). In this world (इह संसारे iha samsārē) that is hard to cross (बहुदुस्तारे bahu dustārē), with compassion (कृपया krpayā) save me (पाहि पारे pāhi pārē, Oh destroyer of the demon Mura (मुरारे murārē).
Verse 22
रथ्याचर्पटविरचितकन्थ:
कृपया पारॆ पाहि मुरारॆ ॥
punarapi jananam punarapi maraNam punarapi jananI jadarE shayanam
Iha samsārE bahudustārE krupaya māhE paahi muraarEMeaning: Once again birth (पुन: अपि जननम् puna: api jananam), once again death (पुन: अपि मरणम् puna: api maranam), once again (पुन: अपि puna: api) repose in a mother’s womb (जननी जठरे शयनम् jananī jatarē shayanam). In this world (इह संसारे iha samsārē) that is hard to cross (बहुदुस्तारे bahu dustārē), with compassion (कृपया krpayā) save me (पाहि पारे pāhi pārē, Oh destroyer of the demon Mura (मुरारे murārē).
Verse 22
रथ्याचर्पटविरचितकन्थ:
पुण्यापुण्तविवर्जितपन्थ: ।
योगी योगनियोजितचित्तो
योगी योगनियोजितचित्तो
रमते बालोन्मत्तवदेव ॥
rathyācarpaṭaviracitakantha: , puṇyāpuṇtavivarjitapantha:
yōgī yōganiyōjitacittō, ramatē bālōnmattavadēva
Meaning: Wearing a quilt made of rags found in the street (रथ्याचर्पटविरचितकन्थ:,rathyācarpaṭaviracitakanthah), traversing a path beyond merit and demerit (पुण्यापुण्तविवर्जितपन्थ:puṇyāpuṇtavivarjitapanthah ), and with mind joined by yoga (योगनियोजितचित्तोyōganiyōjitacittah ), the yogi (योगी, yōgī) revels (रमते, ramate) as a child or a madman (बालोन्मत्तवदेव bālōnmattavadēva).
मा कुरु यत्नं विग्रहसन्धौ ।
सर्वस्मिन्नपि पश्यात्मानं
सर्वत्रोत्सृज भेदाज्ञानम् ॥
rathyācarpaṭaviracitakantha: , puṇyāpuṇtavivarjitapantha:
yōgī yōganiyōjitacittō, ramatē bālōnmattavadēva
Meaning: Wearing a quilt made of rags found in the street (रथ्याचर्पटविरचितकन्थ:,rathyācarpaṭaviracitakanthah), traversing a path beyond merit and demerit (पुण्यापुण्तविवर्जितपन्थ:puṇyāpuṇtavivarjitapanthah ), and with mind joined by yoga (योगनियोजितचित्तोyōganiyōjitacittah ), the yogi (योगी, yōgī) revels (रमते, ramate) as a child or a madman (बालोन्मत्तवदेव bālōnmattavadēva).
Verse 23
कस्त्वं कोऽहं कुत आयातः
का मे जननी को मे तातः |
इति परिभावय सर्वमसारं
इति परिभावय सर्वमसारं
विश्वं त्यक्त्वा स्वप्नविचारं ||
Kastvam kOham kuta aayatah, Kaa mE jananI kO mE taatah
Iti paribhaavaya sarvamasaaram, Viswam tyaktvaa svapnavichaaram
Meaning: Who are you (tvam kah? त्वं कः) Who am I (kah aham? कः अहं) Where did we come from? (kuta aayatah? कुत आयातः) Who is my mother? (kaa mE janani? का मे जननि) Who is my father (kah mE taatah? कः मे तातः) Giving up [the entanglements] (tyaktvaa त्यक्त्वा), consider (paribhavaya परिभावय ) the entire worldly experience (sarvam viswamसर्वं विश्वं) as [being] without essence and dreamlike (asaaram, swapnavichaaram iti असारं स्वप्नविचारं इति).
Verse 24
Kastvam kOham kuta aayatah, Kaa mE jananI kO mE taatah
Iti paribhaavaya sarvamasaaram, Viswam tyaktvaa svapnavichaaram
Meaning: Who are you (tvam kah? त्वं कः) Who am I (kah aham? कः अहं) Where did we come from? (kuta aayatah? कुत आयातः) Who is my mother? (kaa mE janani? का मे जननि) Who is my father (kah mE taatah? कः मे तातः) Giving up [the entanglements] (tyaktvaa त्यक्त्वा), consider (paribhavaya परिभावय ) the entire worldly experience (sarvam viswamसर्वं विश्वं) as [being] without essence and dreamlike (asaaram, swapnavichaaram iti असारं स्वप्नविचारं इति).
Verse 24
त्वयि मयि चान्यत्रैको विष्णुः
व्यर्थं कुप्यसि मय्यसहिष्णुः ।
भव समचित्तः सर्वत्र त्वं
वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥
vayi mayi chaanyatraiko vishhNuH vyarthaM kupyasi mayyasahishhNuH
bhava samachittaH sarvatra tvaM vaaJNchhasyachiraadyadi vishhNutvam
Meaning: 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 samabhAva, equanimity, always.
Verse 25
शत्रौ मित्रे पुत्रे बन्धौमा कुरु यत्नं विग्रहसन्धौ ।
सर्वस्मिन्नपि पश्यात्मानं
सर्वत्रोत्सृज भेदाज्ञानम् ॥
shatrau mitre putre bandhau maa kuru yatnaM vigrahasandhau .
sarvasminnapi pashyaatmaanaM sarvatrotsRija bhedaaGYaanam
Meaning: 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.
Verse 26
कामं क्रॊधं लॊभं मॊहं
कामं क्रॊधं लॊभं मॊहं
त्यक्त्वाऽऽत्मानं पश्यति सोऽहम् ।
आत्मज्ञान विहीना मूढा:
ते पच्यन्ते नरकनिगूढा: ॥
kāmaṁ krōdhaṁ lōbhaṁ mōhaṁ, tyaktvā”tmānaṁ paśyati sō’ham
kāmaṁ krōdhaṁ lōbhaṁ mōhaṁ, tyaktvā”tmānaṁ paśyati sō’ham
ātmajñāna vihīnā mūḍhā: , tē pacyantē narakanigūḍhā:
Meaning: Having given up (त्यक्त्वा tyaktvā) one’s lust (कामम् kāmam), anger (क्रोधम् krodham), greed (लोभम्lobham), and delusion (मोहम् moham), [the seeker] sees (पश्यति pashyati) oneself (आत्मानम्ātmānam) [as] ‘He alone am I (स: अहम् [इति])’. [However,] those fools (ते मूढा: tē moodah) without an understanding of the Self (आत्मज्ञान विहीना atmajñāna vihinah) are cooked (पच्यन्तेcooked) [as] prisoners of hell (नरकनिगूढा: naraka nigūḍhāh).
Meaning: Having given up (त्यक्त्वा tyaktvā) one’s lust (कामम् kāmam), anger (क्रोधम् krodham), greed (लोभम्lobham), and delusion (मोहम् moham), [the seeker] sees (पश्यति pashyati) oneself (आत्मानम्ātmānam) [as] ‘He alone am I (स: अहम् [इति])’. [However,] those fools (ते मूढा: tē moodah) without an understanding of the Self (आत्मज्ञान विहीना atmajñāna vihinah) are cooked (पच्यन्तेcooked) [as] prisoners of hell (नरकनिगूढा: naraka nigūḍhāh).
Verse 27
गेयं गीता नामसहस्रं
ध्येयं श्रीपतिरूपमजस्रम् ।
नेयं सज्जनसङ्गे चित्तं
नेयं सज्जनसङ्गे चित्तं
देयं दीनजनाय च वित्तम् ॥
geyaṃ gītā nāmasahasraṃ dhyeyaṃ śrīpatirūpamajasram
neyaṃ sajjana saṅge cittaṃ deyaṃ dīnajanāya ca vittam
Meaning: The Bhagavad Gita and the one thousand names of the Lord (गीता नामसहस्रं gītā nāmasahasraṃ) should be sung (गेयं geyam). The form of [Vishnu] the Lord of Lakshmi (श्रीपतिरूपम् śrīpatirūpam) should be meditated upon (ध्येयं dhyeyam) constantly (अजस्रम् ajasram). The mind (चित्तं chittam) should be led (नेयं neyam) to the company of the good(सज्जनसङ्गे sajjana saṅge). Wealth (वित्तम् vittam) should be distributed to (देयं deyam) to the needy (दीनजनाय dīnajanāya).
geyaṃ gītā nāmasahasraṃ dhyeyaṃ śrīpatirūpamajasram
neyaṃ sajjana saṅge cittaṃ deyaṃ dīnajanāya ca vittam
Meaning: The Bhagavad Gita and the one thousand names of the Lord (गीता नामसहस्रं gītā nāmasahasraṃ) should be sung (गेयं geyam). The form of [Vishnu] the Lord of Lakshmi (श्रीपतिरूपम् śrīpatirūpam) should be meditated upon (ध्येयं dhyeyam) constantly (अजस्रम् ajasram). The mind (चित्तं chittam) should be led (नेयं neyam) to the company of the good(सज्जनसङ्गे sajjana saṅge). Wealth (वित्तम् vittam) should be distributed to (देयं deyam) to the needy (दीनजनाय dīnajanāya).
Verse 28
सुखतः क्रियते रामाभोगःपश्चात् हन्त शरीरे रोगः |
यध्यपि लोके मरणं शरणं
तदपि न मुञ्जति पापाचरणम् ||
Sukhatah kriyatE raamaabhogah, Paschaatdanta sareerE rOgah
Yadyapi lOkE maranam saranam, Tadapi na munjati paapaacharanam
Meaning: Man indulges in sensual plesures (raama aabhOgah kriyatE राम आभोगः क्रियते ) very readily (sukhatah सुखतः ). But alas! (hanta हन्त !). Later that results in diseases in the body (paschaat sareerE rOgah पश्चात् शरीरे रोगः ). Even though (yadyapi यदपि ) in the world (lOkE लोके ) death is the ultimate end (maranam saranam मरणं शरणं ), even then (tad api तदपि) [man] does not give up (na munjati न मुञ्जति ) sinful behavior (paapa aacharanam पाप आचरणं).
Verse 29
अर्थमनर्थं भावय नित्यं
नास्तिततः सुखलेशः सत्यम् |
पुत्रादपि धन भाजां भीतिः
सर्वत्रैषा विहिता रीतिः ||
Artham anartham bhaavaya nityam Naasti tata: sukhalEsa: satyam
Putraadapi dhanabhaajaam bheeti: Sarvatraishaa vihitaa reeti:
Meaning: Always (नित्यं nityam) consider (भावय bhaavaya) wealth (अर्थं artham) as harmful (अनर्थं anartham). Honestly (सत्यं satyam) in it (ततः tata: ) even a bit of happiness (सुखलेशः sukhalEsha:) does not obtain (न अस्ति na asti). To the wealthy (धनभाजां dhanabhaajaam) [there is] fear (भीतिः bheeti:) even from their own sons (पुत्रादपि putraadapi). Everywhere (सर्वत्र sarvatra) this (एशा Eshaa) [appears to be the] ordained way (विहिता रीतिः vihitaa reeti:).
Verse 30
प्राणायामं प्रत्याहारं
नित्यानित्य विवेकविचारम् ।
जाप्यसमेत समाधिविधानं
कुर्ववधानं महदवधानम् ॥
praaNaayaamaM pratyaahaaraM nityaanitya vivekavichaaram.
jaapyasameta samaadhividhaanaM kurvavadhaanaM mahadavadhaanam
Meaning:Regulate the prANa-s, life forces, 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.
Verse 31
गुरुचरणाम्बुज निर्भर भक्तः
संसारादचिराद्भव मुक्तः ।
सेन्द्रियमानस नियमादेवं
द्रक्ष्यसि निज हृदयस्थं देवम् ॥
gurucharaNaambuja nirbhara bhakataH saMsaaraadachiraadbhava muktaH .
sendriyamaanasa niyamaadevaM drakshyasi nija hR^idayasthaM devam
Meaning: Oh devotee of the lotus feet of the Guru ! May thou be soon free from Samsara. Through disciplined senses and controlled mind, thou shalt come to experience the indwelling Lord of your
heart !
अर्थमनर्थं भावय नित्यं
नास्तिततः सुखलेशः सत्यम् |
पुत्रादपि धन भाजां भीतिः
सर्वत्रैषा विहिता रीतिः ||
Artham anartham bhaavaya nityam Naasti tata: sukhalEsa: satyam
Putraadapi dhanabhaajaam bheeti: Sarvatraishaa vihitaa reeti:
Meaning: Always (नित्यं nityam) consider (भावय bhaavaya) wealth (अर्थं artham) as harmful (अनर्थं anartham). Honestly (सत्यं satyam) in it (ततः tata: ) even a bit of happiness (सुखलेशः sukhalEsha:) does not obtain (न अस्ति na asti). To the wealthy (धनभाजां dhanabhaajaam) [there is] fear (भीतिः bheeti:) even from their own sons (पुत्रादपि putraadapi). Everywhere (सर्वत्र sarvatra) this (एशा Eshaa) [appears to be the] ordained way (विहिता रीतिः vihitaa reeti:).
Verse 30
प्राणायामं प्रत्याहारं
नित्यानित्य विवेकविचारम् ।
जाप्यसमेत समाधिविधानं
कुर्ववधानं महदवधानम् ॥
praaNaayaamaM pratyaahaaraM nityaanitya vivekavichaaram.
jaapyasameta samaadhividhaanaM kurvavadhaanaM mahadavadhaanam
Meaning:Regulate the prANa-s, life forces, 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.
Verse 31
गुरुचरणाम्बुज निर्भर भक्तः
संसारादचिराद्भव मुक्तः ।
सेन्द्रियमानस नियमादेवं
द्रक्ष्यसि निज हृदयस्थं देवम् ॥
gurucharaNaambuja nirbhara bhakataH saMsaaraadachiraadbhava muktaH .
sendriyamaanasa niyamaadevaM drakshyasi nija hR^idayasthaM devam
Meaning: Oh devotee of the lotus feet of the Guru ! May thou be soon free from Samsara. Through disciplined senses and controlled mind, thou shalt come to experience the indwelling Lord of your
heart !
मूढः कश्चन वैयाकरणो
डुकृञ्करणाध्ययन धुरिणः ।
श्रीमच्छम्कर भगवच्छिष्यै
बोधित आसिच्छोधितकरणः ॥
muuDhaH kashchana vaiyaakaraNo DukRiJNkaraNaadhyayana dhuriNaH .
shriimachchhamkara bhagavachchhishhyai bodhita aasichchhodhitakaraNaH
Meaning:Thus a silly grammarian lost in rules cleansed of his narrow vision and shown the Light by Shankara's apostles.
डुकृञ्करणाध्ययन धुरिणः ।
श्रीमच्छम्कर भगवच्छिष्यै
बोधित आसिच्छोधितकरणः ॥
muuDhaH kashchana vaiyaakaraNo DukRiJNkaraNaadhyayana dhuriNaH .
shriimachchhamkara bhagavachchhishhyai bodhita aasichchhodhitakaraNaH
Meaning:Thus a silly grammarian lost in rules cleansed of his narrow vision and shown the Light by Shankara's apostles.
भजगोविन्दं भजगोविन्दं
गोविन्दं भजमूढमते ।
नामस्मरणादन्यमुपायं
नहि पश्यामो भवतरणे ॥ ३३॥
bhajagovindaM bhajagovindaM govindaM bhajamuuDhamate .
naamasmaraNaadanyamupaayaM nahi pashyaamo bhavataraNe
Meaning: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.
