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BHAJA GOVINDAM! BHAJA GOVINDAM!
Bhaja govindam is one of the minor compositions of the spiritual
giant, Adi Sankaracharya . It is classified as a prakarana grantha, a
primer to the major works . Though sung as a bhajan, it contains the
essence of vedanta and implores the man to think, "Why am I here in
this life ? Why am I amassing wealth, family, but have no peace ? What
is the Truth ? What is the purpose of life ?" The person thus awakened
gets set on a path to the inner road back to the God principle.
The background of Bhaja Govindam is worth examining . During his stay
in Kashi, he noticed a very old man studying the rules of sanskrit by
Panini . Sankara was touched with pity at seeing the plight of the
old man spending his years at a mere intellectual accomplishment while
he would be better off praying and spending time to control his mind.
Sankara understood that the majority of the world was also engaged in
mere intellectual, sense pleasures and not in the divine
contemplation. Seeing this, he burst forth with the verses of Bhaja
Govindam.
In 31 verses, he, like no other, explains our fallacies, our wrong
outlook for life, and dispells our ignorance and delusions. Thus Bhaja
govindam was originally known as moha mudgaara, the remover of
delusions.
Sankara explains, nay chides, us for spending our time in useless
trivia like amassing wealth, lusting after (wo)men and requests us to
discriminate and cultivate the knowledge to learn the difference
between the real and the unreal. To emphasise that, he concludes that
all knowledge other than the Self-Knowledge is useless, Sankara makes
the person realize how foolish he/she is in the conduct and behavior
by these verses, and shows the purpose of our worldly existence, which
is to seek Govinda and attain Him.
Bhaja Govindam is divided into dvaadasha manjarikaa stotram and
chaturdasha manjarika stotram . At the end of composing the first
stanza, it is said that Sankara burst forth with the next 11 stanzas
of bhaja govindam. Thus stanzas 1-12 are called dvaadash manjarika
stotram . Inspired by the extempore recital by Sankara, each of his 14
disciples composed a verse and the 14 verse compendium is called
chaturdasha manjarika stotram . Sankara added the finishing touches by
adding five of his own stanzas at the last bringing the total to 31-
The last two verses in this version is not found in all editions.
Bhaja Govindam has been set to musical tones and sung as prayer songs
by children . It is divided into dvaadashapajnjarikaa and
charpatapajnjarikaa for this purpose. The former is a set of verses
(verses 1-12a)
while the rest of the verses form charpatapajnjarikaa.
Anyone who listens to the music of Bhaja Govindam is attracted to it .
However, the significance of the text goes much deeper and contains a
well defined philosophy of attaining salvation . Sankara's words seem
to be quite piercing and seem to lack the softness and tenderness
often found in his other texts, thus addressing directly. The reason
is that this was an extempore recital to an old man. His words can be
compared to a knife of a doctor. The doctor's knife cruely removes the
tumor with much pain, but removing the tumor ultimately restores good
health in the patient. So is Sankara's words, which pierce and point
out our ignorance. It is a knife into the heart of worldiness, and by
removing this tumor of ignorance, we can attain everlasting bliss with
the grace of Govinda.
May the Achaarayaa guide us from ignorance to truth. OM Tat Sat.
(BHAJA GOVINDAM)
Verse 1:
भजगोविन्दं भजगोविन्दं
गोविन्दं भजमूढमते .
संप्राप्ते सन्निहिते काले
नहि नहि रक्षति डुकृञ्करणे .. १..
BHAJA GOVINDAM, BHAJA GOVINDAM
GOVINDAM BHAJA MUDHAMATE
SAMPRAAPTE SANNIHITE KALE
NA HI NA HI RAKSHATI DUKRINKARANE
Seek Govinda! Seek Govinda! Seek Govinda! Oh ignoramus, at the time of
death the rules of grammer, which you are trying to cram and master,
will not be able to rescue you at all.
(Grammer rules mean all secular knowledge and earthly acquistitions.
Mudhamati means a materialist, wholely worldly-minded, who does not
believe in God or the spiritual entity that is in man)
Verse 2:
मूढ जहीहि धनागमतृष्णां
कुरु सद्बुद्धिं मनसि वितृष्णाम् .
यल्लभसे निजकर्मोपात्तं
वित्तं तेन विनोदय चित्तम् .. २..
MOODHA JAHEEHI DHANAAGAMATRISHNAAM
KURU SADBUDHIM MANASI VITRISHNAAM
YALLABHASE NIJAKARMOPAATHAM
VITHAM TENA VINODAYA CHITHAM
(refrain from Verse 1 to be sung after every verse...BHAJA GOVINDAM,
BHAJA GOVINDAM..........)
Oh, Fool! give up your insatiable desire for earthly possessions; be
sensible and develop serenity and contentment. Be satisfied and happy
with whatever you may earn by the sweat of your brow and whatever has
destiny marked for your lot.
Verse 3:
नारीस्तनभर नाभीदेशं
दृष्ट्वा मागामोहावेशम् .
एतन्मांसावसादि विकारं
मनसि विचिन्तय वारं वारम् .. ३..
NAAREE STHANABHARA NABHEEDESAM
DHRISHTWA MAA GAA MOHAVESAM
YETAN MAAMSAVASAADI VIKAARAM
MANASI VICHINTHAYA VAARAM VAARAM
Enticed by the physical glamour of a woman, do not lose your senses;
the body is nothing but a conglomeration of flesh, do not forget this
any time.
Verse 4:
नलिनीदलगत जलमतितरलं
तद्वज्जीवितमतिशयचपलम् .
विद्धि व्याध्यभिमानग्रस्तं
लोकं शोकहतं च समस्तम् .. ४..
NALINEEDALAGATHA JALAMATITHARALAM
TADWAJJEEVITAMATHISHAYA CHAPALAM
VIDDHI VYADHYABHIMAANAGRASTAM
LOKAM SHOKAHATAM CHA SAMASTHAM
The water droplet on the lotus leaf is tremulous and unsteady. So too
is life which is as uncertain. Know the body to be in the claws of
disease, which may swallow it at any moment. Life is ultimately
nothing but worry, misery and grief.
Verse 5:
यावद्वित्तोपार्जन सक्तः
स्तावन्निज परिवारो रक्तः .
पश्चाज्जीवति जर्जर देहे
वार्तां कोऽपि न पृच्छति गेहे .. ५..
YAAVADVITTOPAARJANA SAKTHAH
TAAVANNIJAPARIVAARO RAKTHAH
PASCHAAJJEEVATI JARJARADEHE
VAARTHAM KOPI NA PRICHCHATHI GEHE
As long as you are fit to make an earning, so long will your kith and
kin be solicitous about you, but no sooner your limbs become infirm
and your earnings cease, none will care for you, not even your own
home-folk.
Verse 6:
यावत्पवनो निवसति देहे
तावत्पृच्छति कुशलं गेहे .
गतवति वायौ देहापाये
भार्या बिभ्यति तस्मिन्काये .. ६..
YAAVATPAVANO NIVASATI DEHE
TAAVATPRICHCHATI KUSHALAM GEHE
GATAVATI VAAYO DEHAAPAAYE
BHAARYA BIBHYATI TASMINKAAYE
As long as there is life in your body, your people may have concern
for you, but once the life-breath ebbs out of your body, even your own
wife will run away from you.
Verse 7:
बालस्तावत्क्रीडासक्तः
तरुणस्तावत्तरुणीसक्तः .
वृद्धस्तावच्चिन्तासक्तः
परे ब्रह्मणि कोऽपि न सक्तः .. ७..
BAALASTAAVAT KREEDAA SAKTHAH
THARUNASTAAVAT THARUNEESAKTHAH
VRIDDHASTAAVAT CHINTHAASAKTHAH
PARASE BRAHMANI KOPI NA SAKTHA
Childhood skips off on sport and play. Youth flies off in pursuits of
love-making. As one grows older he is drowned in worry about the
security and future of his wife and children. One's whole life gets
spent in some kind of worry or other. And at no stage does man find
time to lift his thoughts to God.
Verse 8:
काते कान्ता कस्ते पुत्रः
संसारोऽयमतीव विचित्रः .
कस्य त्वं कः कुत आयातः
तत्त्वं चिन्तय तदिह भ्रातः .. ८..
KAA TE KAANTAA KASTE PUTHRAH
SAMSAROYAMATEEVA VICHITRAH
KASYA TWAM KAH KUTHA AAYAATAH
TATWAM CHINTHAYA TADIHA BHARATAH
Who indeed is your beloved and who indeed is your son? Strange indeed
are these family bonds; who belongs to you and to whom you belong?
Whence did you come, Oh brother! Reflect on the truth of it all.
Verse 9:
सत्सङ्गत्वे निस्स्ङ्गत्वं
निस्सङ्गत्वे निर्मोहत्वम् .
निर्मोहत्वे निश्चलतत्त्वं
निश्चलतत्त्वे जीवन्मुक्तिः .. ९..
SATSANGATWE NISSANGATWAM
NISSANGATWE NIRMOHATWAM
NIRMOHATWE NISCHALATATWAM
NISCHALATATWE JEEVANMUKTHIH
The company of the good weans one away from false attachments; when
attachment is lost, delusion ends; when delusion ends, the mind
becomes unwavering and steady. An unwavering and steady mind is
merited for Jeevan Mukti (liberation even in this life).
Verse 10:
वयसिगते कः कामविकारः
शुष्के नीरे कः कासारः .
क्षीणेवित्ते कः परिवारः
ज्ञाते तत्त्वे कः संसारः .. १०..
VAYASI GATE KAH KAMAVIKARAH
SHUSHKE NEERE, KAH KAASAARAH
KSHEENE VITHE KAH PARIVARO
GYNATE TATWE KAH SAMASARAH
When youth is gone, where is lust and its play? Where is the lake when
its waters have dried up? Where are the kinsfolk when riches are gone
? When Truth is realised, where is the snare of Samsara?
Verse 11:
मा कुरु धन जन यौवन गर्वं
हरति निमेषात्कालः सर्वम् .
मायामयमिदमखिलं हित्वा
ब्रह्मपदं त्वं प्रविश विदित्वा .. ११..
MAA KURU DHANAJANAYOUVANAGARVAM
HARATI NIMESHAATKAALAH SARWAM
MAAYAAMAYAMIDAMAKHILAM HITHWA
BRAHMAPADAM TWAM PRAVISHA VIDITWA
The pleasures and riches of worldly life are deceptive appearances.
Understanding that they are all but a passing-show, be detached and
dispassionate, cultivate renunciation and seek Brahman.
Verse 12:
दिनयामिन्यौ सायं प्रातः
शिशिरवसन्तौ पुनरायातः .
कालः क्रीडति गच्छत्यायुः
तदपि न मुञ्चत्याशावायुः .. १२..
DINAYAAMINYOU SAAYAM PRAATAH
SHISHIRAVASANTOW PUNARAAYAATAH
KAALAH KREEDATI GACHCHATYAAYUH
TADAPI NA MUNCHATHYAASAAVAAYUH
Day and night, dawn and dusk, winter and spring, all these are
flitting across the stage of the world. While time thus is frolicking
and befooling us, our life span is also running out; yet we do not,
even a little, give up the clinging to our desires, nor do we let the
desires loosen their grip on us.
द्वादशमञ्जरिकाभिरशेषः
कथितो वैयाकरणस्यैषः .
उपदेशो भूद्विद्यानिपुणैः
श्रीमच्छन्करभगवच्छरणैः .. १२अ ..
Verse 13:
काते कान्ता धन गतचिन्ता
वातुल किं तव नास्ति नियन्ता .
त्रिजगति सज्जनसं गतिरैका
भवति भवार्णवतरणे नौका .. १३..
KAA TE KAANTAA DHANAGATACHINTAA
VAATULA KIM TAVA NAASTI NIYANTAA
TRIJAGATI SAJJANASANGATIREKAA
BHAVATI BHAVAARNAVATARANE NOUKAA
Crazy man ! Why do you worry so much about your wife and property? Why
don't you seek out the Truth? Know that in these three worlds it is
only the association with the good and holy that can help you in
crossing safely the ocean of life.
Verse 14:
जटिलो मुण्डी लुञ्छितकेशः
काषायाम्बरबहुकृतवेषः .
पश्यन्नपि चन पश्यति मूढः
उदरनिमित्तं बहुकृतवेषः .. १४..
JATILO MUNDI LUNCHITAKESHAH
KAASHAAYAAMBARA BAHUKRITAVESHAH
PASYANNAPI CHA NA PASYATI MOODHO
HIUDARANIMITAM BAHUKRITAVESHAH
The ascetic with matted locks, the man with the shaven head or one
with hair pulled out, or the man parading in the ochre robes -- they
all have eyes but yet do not see. All these are but deceptions for
cheating the world, for filling their bellies. (Renunciation does not
lie in external appearance, but in inward thought, attitude and
feeling).
Verse 15:
अङ्गं गलितं पलितं मुण्डं
दशनविहीनं जतं तुण्डम् .
वृद्धो याति गृहीत्वा दण्डं
तदपि न मुञ्चत्याशापिण्डम् .. १५..
ANGAM GALITAM PALITAM MUNDAM
DASANAVIHEENAM JAATAM TUNDAM
VRIDHDHO YAATI GRIHEETWA DANDAM
TADAPI NA MUNCHATYAASHAAPINDAM
The body has become decrepit, the hair on the head has turned
completely gray; the mouth has become totally toothless; the back is
bent down and the old man cannot take even a step witout the aid of
his stick; yet he does not loosen even a bit, his hold on the bundle
of desires.
Verse 16:
अग्रे वह्निः पृष्ठेभानुः
रात्रौ चुबुकसमर्पितजानुः .
करतलभिक्षस्तरुतलवासः
तदपि न मुञ्चत्याशापाशः .. १६..
AGRE VAHNIH PRISHTE BHAANUH
RAATHROW CHUBUKASAMARPITAJAANUH
KARATALABHIKASHAS TARUTALAVAASAH
TADAPI NA MUNCHATYAASHAAPAASAH
Homeless he is; his back is bent down with age. His body has lost its
heat and he has to warm himself before a fire or in the sun. Tree is
his only shelter; he lives by begging and by the crumbs thrown into
his palms by others; in the night he sleeps by holding his chin on his
knee (because the back is bent and he cannot stretch himself and lie
down). Yet, he does not let and allow the grip of desires on him
loosen even a bit.
BHAJA GOVINDAM! BHAJA GOVINDAM!
Bhaja govindam is one of the minor compositions of the spiritual
giant, Adi Sankaracharya . It is classified as a prakarana grantha, a
primer to the major works . Though sung as a bhajan, it contains the
essence of vedanta and implores the man to think, "Why am I here in
this life ? Why am I amassing wealth, family, but have no peace ? What
is the Truth ? What is the purpose of life ?" The person thus awakened
gets set on a path to the inner road back to the God principle.
The background of Bhaja Govindam is worth examining . During his stay
in Kashi, he noticed a very old man studying the rules of sanskrit by
Panini . Sankara was touched with pity at seeing the plight of the
old man spending his years at a mere intellectual accomplishment while
he would be better off praying and spending time to control his mind.
Sankara understood that the majority of the world was also engaged in
mere intellectual, sense pleasures and not in the divine
contemplation. Seeing this, he burst forth with the verses of Bhaja
Govindam.
In 31 verses, he, like no other, explains our fallacies, our wrong
outlook for life, and dispells our ignorance and delusions. Thus Bhaja
govindam was originally known as moha mudgaara, the remover of
delusions.
Sankara explains, nay chides, us for spending our time in useless
trivia like amassing wealth, lusting after (wo)men and requests us to
discriminate and cultivate the knowledge to learn the difference
between the real and the unreal. To emphasise that, he concludes that
all knowledge other than the Self-Knowledge is useless, Sankara makes
the person realize how foolish he/she is in the conduct and behavior
by these verses, and shows the purpose of our worldly existence, which
is to seek Govinda and attain Him.
Bhaja Govindam is divided into dvaadasha manjarikaa stotram and
chaturdasha manjarika stotram . At the end of composing the first
stanza, it is said that Sankara burst forth with the next 11 stanzas
of bhaja govindam. Thus stanzas 1-12 are called dvaadash manjarika
stotram . Inspired by the extempore recital by Sankara, each of his 14
disciples composed a verse and the 14 verse compendium is called
chaturdasha manjarika stotram . Sankara added the finishing touches by
adding five of his own stanzas at the last bringing the total to 31-
The last two verses in this version is not found in all editions.
Bhaja Govindam has been set to musical tones and sung as prayer songs
by children . It is divided into dvaadashapajnjarikaa and
charpatapajnjarikaa for this purpose. The former is a set of verses
(verses 1-12a)
while the rest of the verses form charpatapajnjarikaa.
Anyone who listens to the music of Bhaja Govindam is attracted to it .
However, the significance of the text goes much deeper and contains a
well defined philosophy of attaining salvation . Sankara's words seem
to be quite piercing and seem to lack the softness and tenderness
often found in his other texts, thus addressing directly. The reason
is that this was an extempore recital to an old man. His words can be
compared to a knife of a doctor. The doctor's knife cruely removes the
tumor with much pain, but removing the tumor ultimately restores good
health in the patient. So is Sankara's words, which pierce and point
out our ignorance. It is a knife into the heart of worldiness, and by
removing this tumor of ignorance, we can attain everlasting bliss with
the grace of Govinda.
May the Achaarayaa guide us from ignorance to truth. OM Tat Sat.
(BHAJA GOVINDAM)
Verse 1:
भजगोविन्दं भजगोविन्दं
गोविन्दं भजमूढमते .
संप्राप्ते सन्निहिते काले
नहि नहि रक्षति डुकृञ्करणे .. १..
BHAJA GOVINDAM, BHAJA GOVINDAM
GOVINDAM BHAJA MUDHAMATE
SAMPRAAPTE SANNIHITE KALE
NA HI NA HI RAKSHATI DUKRINKARANE
Seek Govinda! Seek Govinda! Seek Govinda! Oh ignoramus, at the time of
death the rules of grammer, which you are trying to cram and master,
will not be able to rescue you at all.
(Grammer rules mean all secular knowledge and earthly acquistitions.
Mudhamati means a materialist, wholely worldly-minded, who does not
believe in God or the spiritual entity that is in man)
Verse 2:
मूढ जहीहि धनागमतृष्णां
कुरु सद्बुद्धिं मनसि वितृष्णाम् .
यल्लभसे निजकर्मोपात्तं
वित्तं तेन विनोदय चित्तम् .. २..
MOODHA JAHEEHI DHANAAGAMATRISHNAAM
KURU SADBUDHIM MANASI VITRISHNAAM
YALLABHASE NIJAKARMOPAATHAM
VITHAM TENA VINODAYA CHITHAM
(refrain from Verse 1 to be sung after every verse...BHAJA GOVINDAM,
BHAJA GOVINDAM..........)
Oh, Fool! give up your insatiable desire for earthly possessions; be
sensible and develop serenity and contentment. Be satisfied and happy
with whatever you may earn by the sweat of your brow and whatever has
destiny marked for your lot.
Verse 3:
नारीस्तनभर नाभीदेशं
दृष्ट्वा मागामोहावेशम् .
एतन्मांसावसादि विकारं
मनसि विचिन्तय वारं वारम् .. ३..
NAAREE STHANABHARA NABHEEDESAM
DHRISHTWA MAA GAA MOHAVESAM
YETAN MAAMSAVASAADI VIKAARAM
MANASI VICHINTHAYA VAARAM VAARAM
Enticed by the physical glamour of a woman, do not lose your senses;
the body is nothing but a conglomeration of flesh, do not forget this
any time.
Verse 4:
नलिनीदलगत जलमतितरलं
तद्वज्जीवितमतिशयचपलम् .
विद्धि व्याध्यभिमानग्रस्तं
लोकं शोकहतं च समस्तम् .. ४..
NALINEEDALAGATHA JALAMATITHARALAM
TADWAJJEEVITAMATHISHAYA CHAPALAM
VIDDHI VYADHYABHIMAANAGRASTAM
LOKAM SHOKAHATAM CHA SAMASTHAM
The water droplet on the lotus leaf is tremulous and unsteady. So too
is life which is as uncertain. Know the body to be in the claws of
disease, which may swallow it at any moment. Life is ultimately
nothing but worry, misery and grief.
Verse 5:
यावद्वित्तोपार्जन सक्तः
स्तावन्निज परिवारो रक्तः .
पश्चाज्जीवति जर्जर देहे
वार्तां कोऽपि न पृच्छति गेहे .. ५..
YAAVADVITTOPAARJANA SAKTHAH
TAAVANNIJAPARIVAARO RAKTHAH
PASCHAAJJEEVATI JARJARADEHE
VAARTHAM KOPI NA PRICHCHATHI GEHE
As long as you are fit to make an earning, so long will your kith and
kin be solicitous about you, but no sooner your limbs become infirm
and your earnings cease, none will care for you, not even your own
home-folk.
Verse 6:
यावत्पवनो निवसति देहे
तावत्पृच्छति कुशलं गेहे .
गतवति वायौ देहापाये
भार्या बिभ्यति तस्मिन्काये .. ६..
YAAVATPAVANO NIVASATI DEHE
TAAVATPRICHCHATI KUSHALAM GEHE
GATAVATI VAAYO DEHAAPAAYE
BHAARYA BIBHYATI TASMINKAAYE
As long as there is life in your body, your people may have concern
for you, but once the life-breath ebbs out of your body, even your own
wife will run away from you.
Verse 7:
बालस्तावत्क्रीडासक्तः
तरुणस्तावत्तरुणीसक्तः .
वृद्धस्तावच्चिन्तासक्तः
परे ब्रह्मणि कोऽपि न सक्तः .. ७..
BAALASTAAVAT KREEDAA SAKTHAH
THARUNASTAAVAT THARUNEESAKTHAH
VRIDDHASTAAVAT CHINTHAASAKTHAH
PARASE BRAHMANI KOPI NA SAKTHA
Childhood skips off on sport and play. Youth flies off in pursuits of
love-making. As one grows older he is drowned in worry about the
security and future of his wife and children. One's whole life gets
spent in some kind of worry or other. And at no stage does man find
time to lift his thoughts to God.
Verse 8:
काते कान्ता कस्ते पुत्रः
संसारोऽयमतीव विचित्रः .
कस्य त्वं कः कुत आयातः
तत्त्वं चिन्तय तदिह भ्रातः .. ८..
KAA TE KAANTAA KASTE PUTHRAH
SAMSAROYAMATEEVA VICHITRAH
KASYA TWAM KAH KUTHA AAYAATAH
TATWAM CHINTHAYA TADIHA BHARATAH
Who indeed is your beloved and who indeed is your son? Strange indeed
are these family bonds; who belongs to you and to whom you belong?
Whence did you come, Oh brother! Reflect on the truth of it all.
Verse 9:
सत्सङ्गत्वे निस्स्ङ्गत्वं
निस्सङ्गत्वे निर्मोहत्वम् .
निर्मोहत्वे निश्चलतत्त्वं
निश्चलतत्त्वे जीवन्मुक्तिः .. ९..
SATSANGATWE NISSANGATWAM
NISSANGATWE NIRMOHATWAM
NIRMOHATWE NISCHALATATWAM
NISCHALATATWE JEEVANMUKTHIH
The company of the good weans one away from false attachments; when
attachment is lost, delusion ends; when delusion ends, the mind
becomes unwavering and steady. An unwavering and steady mind is
merited for Jeevan Mukti (liberation even in this life).
Verse 10:
वयसिगते कः कामविकारः
शुष्के नीरे कः कासारः .
क्षीणेवित्ते कः परिवारः
ज्ञाते तत्त्वे कः संसारः .. १०..
VAYASI GATE KAH KAMAVIKARAH
SHUSHKE NEERE, KAH KAASAARAH
KSHEENE VITHE KAH PARIVARO
GYNATE TATWE KAH SAMASARAH
When youth is gone, where is lust and its play? Where is the lake when
its waters have dried up? Where are the kinsfolk when riches are gone
? When Truth is realised, where is the snare of Samsara?
Verse 11:
मा कुरु धन जन यौवन गर्वं
हरति निमेषात्कालः सर्वम् .
मायामयमिदमखिलं हित्वा
ब्रह्मपदं त्वं प्रविश विदित्वा .. ११..
MAA KURU DHANAJANAYOUVANAGARVAM
HARATI NIMESHAATKAALAH SARWAM
MAAYAAMAYAMIDAMAKHILAM HITHWA
BRAHMAPADAM TWAM PRAVISHA VIDITWA
The pleasures and riches of worldly life are deceptive appearances.
Understanding that they are all but a passing-show, be detached and
dispassionate, cultivate renunciation and seek Brahman.
Verse 12:
दिनयामिन्यौ सायं प्रातः
शिशिरवसन्तौ पुनरायातः .
कालः क्रीडति गच्छत्यायुः
तदपि न मुञ्चत्याशावायुः .. १२..
DINAYAAMINYOU SAAYAM PRAATAH
SHISHIRAVASANTOW PUNARAAYAATAH
KAALAH KREEDATI GACHCHATYAAYUH
TADAPI NA MUNCHATHYAASAAVAAYUH
Day and night, dawn and dusk, winter and spring, all these are
flitting across the stage of the world. While time thus is frolicking
and befooling us, our life span is also running out; yet we do not,
even a little, give up the clinging to our desires, nor do we let the
desires loosen their grip on us.
द्वादशमञ्जरिकाभिरशेषः
कथितो वैयाकरणस्यैषः .
उपदेशो भूद्विद्यानिपुणैः
श्रीमच्छन्करभगवच्छरणैः .. १२अ ..
Verse 13:
काते कान्ता धन गतचिन्ता
वातुल किं तव नास्ति नियन्ता .
त्रिजगति सज्जनसं गतिरैका
भवति भवार्णवतरणे नौका .. १३..
KAA TE KAANTAA DHANAGATACHINTAA
VAATULA KIM TAVA NAASTI NIYANTAA
TRIJAGATI SAJJANASANGATIREKAA
BHAVATI BHAVAARNAVATARANE NOUKAA
Crazy man ! Why do you worry so much about your wife and property? Why
don't you seek out the Truth? Know that in these three worlds it is
only the association with the good and holy that can help you in
crossing safely the ocean of life.
Verse 14:
जटिलो मुण्डी लुञ्छितकेशः
काषायाम्बरबहुकृतवेषः .
पश्यन्नपि चन पश्यति मूढः
उदरनिमित्तं बहुकृतवेषः .. १४..
JATILO MUNDI LUNCHITAKESHAH
KAASHAAYAAMBARA BAHUKRITAVESHAH
PASYANNAPI CHA NA PASYATI MOODHO
HIUDARANIMITAM BAHUKRITAVESHAH
The ascetic with matted locks, the man with the shaven head or one
with hair pulled out, or the man parading in the ochre robes -- they
all have eyes but yet do not see. All these are but deceptions for
cheating the world, for filling their bellies. (Renunciation does not
lie in external appearance, but in inward thought, attitude and
feeling).
Verse 15:
अङ्गं गलितं पलितं मुण्डं
दशनविहीनं जतं तुण्डम् .
वृद्धो याति गृहीत्वा दण्डं
तदपि न मुञ्चत्याशापिण्डम् .. १५..
ANGAM GALITAM PALITAM MUNDAM
DASANAVIHEENAM JAATAM TUNDAM
VRIDHDHO YAATI GRIHEETWA DANDAM
TADAPI NA MUNCHATYAASHAAPINDAM
The body has become decrepit, the hair on the head has turned
completely gray; the mouth has become totally toothless; the back is
bent down and the old man cannot take even a step witout the aid of
his stick; yet he does not loosen even a bit, his hold on the bundle
of desires.
Verse 16:
अग्रे वह्निः पृष्ठेभानुः
रात्रौ चुबुकसमर्पितजानुः .
करतलभिक्षस्तरुतलवासः
तदपि न मुञ्चत्याशापाशः .. १६..
AGRE VAHNIH PRISHTE BHAANUH
RAATHROW CHUBUKASAMARPITAJAANUH
KARATALABHIKASHAS TARUTALAVAASAH
TADAPI NA MUNCHATYAASHAAPAASAH
Homeless he is; his back is bent down with age. His body has lost its
heat and he has to warm himself before a fire or in the sun. Tree is
his only shelter; he lives by begging and by the crumbs thrown into
his palms by others; in the night he sleeps by holding his chin on his
knee (because the back is bent and he cannot stretch himself and lie
down). Yet, he does not let and allow the grip of desires on him
loosen even a bit.
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