Bhaja Govindam

A Hymn to Govinda Krishna

by Sripad Shankaracharya

.

.. ..

Text1
bhajagovindam bhajagovindam
govindam bhajamdhamate |
samprpte sannihite kle
nahi nahi rakati dukrkarane || 1

Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of

Grammar will not save you at the time of your death.

.

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Text 2
mdha jahhi dhangamatrsnm
kuru sadbuddhim manasi vitrsnm |
yallabhase nijakarmopttam
vittam tena vinodaya cittam || 2

Oh fool! Give up your thirst to amass wealth, devote your mind to

thoughts to the Real. Be content with what comes through actions already
performed in the past.

.

.. ..

Text3
nrstanabhara nbhdeam
drstv mgmohveam |
etanmmsvasdi vikram
manasi vicintaya vram vram ||
3

Do not get drowned in delusion by going wild with passions and lust by
seeing a woman's navel and chest. Bodies are flesh, fat and blood. Do not
fail to remember this again and again in your mind.
Text 4


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.. ..

nalindalagata jalamatitaralam
tadvajjvitamatiayacapalam |
viddhi vydhyabhimnagrastam
lokam okahatam ca samastam || 4

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

.

.. ..

Text 5
yvadvittoprjana saktah
stvannija parivro raktah |
pacjjvati jarjara dehe
vrtm ko'pi na prcchati gehe || 5

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

.

.. ..

Text 6
yvatpavano nivasati dehe
tvatprcchati kualam gehe |
gatavati vyau dehpye
bhry bibhyati tasminkye || 6

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

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Text 7
blastvatkrdsaktah
tarunastvattarunsaktah |
vrddhastvaccintsaktah
pare brahmani ko'pi na saktah || 7

Childhood is lost in play. Youth is lost by attachment to woman. Old age

passes away by thinking over many past things. Alas! Hardly is there
anyone who yearns to be lost in Parabrahman.

Text 8
kte knt kaste putrah
samsro'yamatva vicitrah |

 .. ..

kasya tvam kah kuta ytah

tattvam cintaya tadiha bhrtah || 8

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

.

.. ..

Text 9
satsangatve nissngatvam
nissangatve nirmohatvam |
nirmohatve nicalatattvam
nicalatattve jvanmuktih || 9

From Satsanga comes non-attachment, from non-attachment comes

freedom from delusion, which leads to self-settledness. From selfsettledness comes Jivan Mukti (liberation).

.

.. ..

Text 10
vayasigate kah kmavikrah
uske nre kah ksrah |
knevitte kah parivrah
jte tattve kah samsrah || 10

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 continuaiton of birth and death) when the Truth is known?

.

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Text 11
m kuru dhana jana yauvana garvam
harati nimestklah sarvam |
mymayamidamakhilam hitv
brahmapadam tvam pravia viditv ||
11

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

Text 12
dinayminyau syam prtah
iiravasantau punarytah |

 .. ..

klah krdati gacchatyyuh

tadapi na mucatyvyuh || 12

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

.

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Text 13
dvdaamajarikbhiraesah
kathito vaiykaranasyaisah |
upadeo bhdvidynipunaih
rmacchankarabhagavaccharanarih ||
13

This bouquet of twelve verses was imparted to a grammarian by the allknowing Shankara, adored as the bhagavadpada.

.

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Text 14
kte knt dhana gatacint
vtula kim tava nsti niyant |
trijagati sajjanasam gatiraik
bhavati bhavrnavatarane nauk ||
14

Oh mad man! Why this engrossment in thoughts of wealth? Is there no

one to guide you? There is only one thing in three worlds that can save
you from the ocean of samsara. Get into that boat of satsangha
(knowledge of the Truth) quickly.

.

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Text 15
jatilo mund luchitakeah
ksymbarabahukrtavesah |
payannapi cana payati mdhah
udaranimittam bahukrtavesah || 15

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

Text 16
angam galitam palitam mundam
daanavihnam jatam tundam |

 .. ..

vriddho yti grihtv dandam

tadapi na mucatypindam || 16

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

.. ..

Text 17
agre vahnih prsthebhnuh
rtrau cubukasamarpitajnuh |
karatalabhikastarutalavsah
tadapi na mucatypah || 17

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

.

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Text 18
kurute gangsgaragamanam
vratapariplanamathav dnam |
jnavihinah sarvamatena
muktim na bhajati janmaatena || 18

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

.

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Text 19
sura mandira taru mla nivsah
ayy bhtala majinam vsah |
sarva parigraha bhoga tygah
kasya sukham na karoti virgah ||
19

Take your residence in a temple or below a tree, wear the deerskin for the
dress, and sleep with mother earth as your bed. Give up all attachments
and renounce all comforts. Blessed with such vairagya, could any fail to be
content?
Text 20


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yogarato vbhogaratov
sangarato v sangavhinah |
yasya brahmani ramate cittam
nandati nandati nandatyeva || 20

One may take delight in yoga or bhoga, may have attachment or

detachment. But only he whose mind steadily delights in Brahman enjoys
bliss, no one else.

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Text 21
bhagavad gt kicidadht
gang jalalava kanikpt |
sakrdapi yena murri samarc
kriyate tasya yamena na carc ||
21

Let a man read but a little from the Bhagavad-Gita, drink just a drop of
water from the Ganga, worship Murari (Krishna) just once. He then will
have no altercation with Yama (the lord of death).

.

.. ..

Text 22
punarapi jananam punarapi
maranam
punarapi janan jathare ayanam |
iha samsre bahudustre
krpay'pre phi murre ||22

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

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Text 23
rathy carpata viracita kanthah
punypunya vivarjita panthah |
yog yoganiyojita citto
ramate blonmattavadeva || 23

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


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Text 24
kastvam ko'ham kuta ytah
k me janan ko me ttah |
iti paribhvaya sarvamasram
vivam tyaktv svapna vicram ||
24

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

.

.. ..

Text 25
tvayi mayi cnyatraiko visnuh
vyartham kupyasi mayyasahisnuh |
bhava samacittah sarvatra tvam
vchasyacirdyadi visnutvam ||
25

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 quality of
Vishnu soon, have Sama Bhaava always.

.

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Text 26
atrau mitre putre bandhau
m kuru yatnam vigrahasandhau |
sarvasminnapi paytmnam
sarvatrotsrja bhedjnam || 26

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

.

.. ..

Text 27
kmam krodham lobham moham
tyaktv'tmnam bhvaya ko'ham |
tmajna vihn mdhh
te pacyante narakanigdhh || 27

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


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Text 28
geyam gt nma sahasram
dhyeyam rpati rpamajasram |
neyam sajjana sange cittam
deyam dnajanya ca vittam || 28

Regularly recite from the Bhagavad-Gita, meditate on Vishnu in your

heart, and chant His thousand glories. Take delight to be with the noble
and the holy. Distribute your wealth in charity to the poor and the needy.
Text 29

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sukhatah kriyate rmbhogah

pacddhanta arre rogah |
yadyapi loke maranam aranam
tadapi na mucati ppcaranam ||
29

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

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Text 30
arthamanartham bhvaya nityam
nstitatah sukhaleah satyam |
putrdapi dhana bhjm bhtih
sarvatrais vihi rtih || 30

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

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Text 31
prnymam pratyhram
nitynitya vivekavicram |
jpyasameta samdhividhnam
kurvavadhnam mahadavadhnam ||
31

Regulate the pranas (life airs within), 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.


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Text 32
gurucaranmbuja nirbhara bhakatah
samsrdacirdbhava muktah |
sendriyamnasa niyamdevam
drakyasi nija hrdayastham devam ||
32

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!

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Text 33
mdhah kacana vaiykarano
dukrkarandhyayana dhurinah |
rmacchamkara bhagavacchisyai
bodhita sicchodhitakaranah || 33

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

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Text 34
bhajagovindam bhajagovindam
govindam bhajamdhamate |
nmasmarandanyamupyam
nahi paymo bhavatarane || 34

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.

Adi Shankara - Bhaja Govindam

Bhaja Govindam was written by Jagadguru Adi
Shankaracharya and is one of of his greatest
composition.
Shankaracharya is widely known for his
teachings on Vedanta. He was born in the
village of Kaladi, in South India, about 2500
years ago to his Brahmin parents, Sivaguru
and Aryamba. He traveled throughout India
during his life, preaching and establishing four
important maths, or centers, and accepted
numerous disciples. He had also composed a

number of verses and hymns of his knowledge and insight. However, the Bhaja
Govindam is perhaps his greatest. He is still today one of the greatest influences
in the present-day understanding of Vedic philosophy, with numerous schools of
thought throughout India still expounding his teachings.
He primarily taught the non-dual, or advaita, form of understanding, teaching that
everything is ultimately one. Many of the commentaries on the Vedic texts, such
as the Brahma-samhita, the Upanishads, and others, are written with
commentaries by those who follow his advaitic principles. Thus, many such texts
have the impersonalistic sway to them, leaving out the idea that everything
comes from a personal or Supreme Creator. However, before he left this world, he
composed the Bhaja Govindam prayers that evokes the mood of devotion to Lord
Govinda, Krishna.
It is in this prayer that he emphasizes above all else the importance for
developing devotion for Govinda/ Krishna, which is the principle means for
attaining the Grace of the Supreme, and the freedom from further rounds of
reincarnating in material existence. It is this prayer that leaves us no doubt that
his final instruction was to give up our egotistical differences and surrender to
Lord Krishna. It also encapsulates the sum and substance of all Vedantic thought
in whatever other works that he had written.
There is a story attached to the composition of this Hymn. It is said that Shankara
was walking along a street in Varanasi one day, accompanied by his disciples. He
heard an old scholar studying the grammatical rules of sanskrit by Panini.
Shankara 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 the rest of his time to Govinda, the Supreme Lord. Taking pity on
him, he went up and advised him not to waste his time on grammar at his
advanced age but to turn his mind to God in worship and adoration. Shankara
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 the verses of Bhaja Govindam, Shankara, 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 mudgra, the remover of delusions.
Shankara 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,
spirit and matter. To emphasise that, he concludes that all knowledge other than
the Self-Knowledge is useless. Shankara 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.
Shankara's words may seem to be quite piercing and direct in this hymn, missing
the softness and tenderness often found in his other texts. The reason is that this
was an extempore recital to an old man, wasting his time. 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 Shankara's direct 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 by taking shelter of Govinda.
Bhaja govindam has been set to musical tones and sung as prayer songs by
children. It is divided into dvdashapaJNjarik and charpaTapaJNjarik for this
purpose. The former is a set of verses (verses 1-12) while the rest of the verses
form charpaTapaJNjarik.
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 of Selfrealisation.
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 (Moksha) by taking shelter of Govinda / Krishna.

May the achray guide us from ignorance to truth . OM tat sat .

Srila Prabhupada: "The Sankara's Bhaja Govinda verse is as follows: bhaja
govindam bhaja govindam ......... This is Sankara's last instruction to his
followers, and the purport is that the mayavadi philosophers are very much
accustomed to draw favorable meanings from unwanted interpretations by
grammatical jugglery. In Sanskrit the grammatical jugglery is a great puzzle, there
are many words which can be changed into different meanings by grammatical
root derivations and affixing and prefixing pratyayas.
So Sankara advised that do not try to exact favorable conclusions by beating the
Sastras, but be submissive to Lord Govinda and worship Him. Otherwise, this
grammatical jugglery of words will not help you at the time of death. At that time
only if you can someway or other remember the Lotus Feet of Govinda, Krishna,
that will save you, O' the fool number-one. Don't waste your time in
misinterpreting the sastras."
(SP. Letter January 21, 1970 / Los Angeles )
bhaja govindam bhaja govindam govindam bhaja mdhamate
SHRI SHANKARA-ACHARYA
The Jaiva Dharma of Srila Bhaktivinoda Thakura describes Shankaraacharya as follows:
Paramahamsa Premadasa Babaji prostrated himself respectfully upon
hearing the name of Sri Sankaracarya. He said, "My dear sir, always
remember this: sankarah sankarah sakshad 'Sri Sankaracarya is Lord
Siva himself.' Sri Sankaracarya is the spiritual preceptor of all the Vaishnavas
and for this reason Sri Caitanya has acclaimed him as an acarya, great
preceptor. Sri Sankaracarya is a perfect Vaishnava.

"At the time of his appearance, India urgently required a guna-avatara, an

incarnation who presides over the material nature, because the spread of the
voidistic philosophy of Buddhism had caused India to practically give up the
cultivation and study of the Vedas, as well as the practice of varnasramadharma, the Vedic social system. Nihilistic Buddhism, known as sunyavada,
directly denies the existence of a personal God and although hinting at the
principle of the jiva-atma, the eternal spirit soul, Buddhism remains in
essence anitya-dharma. In those days, the brahmanas had all but forsaken
the Vedic religion and converted to Buddhism.
"At this historic moment, the extraordinarily powerful Lord Siva appeared as
Sri Sankaracarya and reinstated the pristine glory of the Vedas by
transforming nihilistic Voidism into monistic Brahmanism. This was a
spectacular achievement, for which India will always remain indebted to Sri
Sankaracarya. Works in the world may be judged by two standards. Some
works are tat-kalika, specific to a particular time, and others are sarva-kalika,
for all time. Sri Sankaracarya's achievement, which resulted in great good for
human society, belongs to the former category. He laid a firm foundation,
upon which Sri Ramanujacarya and Sri Madhvacarya later constructed the
grand edifice of pure Vaishnava philosophy. Therefore, he is one of the
greatest benefactors and historic torchbearers of the Vaishnava religion.
"The spiritual guidelines Sri Sankaracarya laid down act as beacons to the
Vaishnavas on their path of spiritual progress. For instance, sambandhajnana-knowledge of the eternal relationships between the jiva, prakriti, and
Bhagavan-is absolutely essential for the conditioned jivas. The Vaishnavas
and Sri Sankaracarya share the understanding that the cit-vastu, spiritual
existence, is supramundane and transcendental to the subtle and gross
material bodies of the external material nature. They are also of the same
opinion regarding the spiritual nature of the jiva. They agree, too, that
liberation means giving up one's attachment to the material world. Up to the
stage of mukti, the Vaishnavas concur with Sri Sankaracarya on many
philosophical points. Sri Sankaracarya also taught that a soul purifies his
consciousness by worshiping the Supreme Lord, Sri Hari, after which he
attains mukti.
"What Sri Sankaracarya remains silent about, however, are the wonderful
realizations the jiva experiences after attaining mukti. Sri Sankaracarya was
confident that once the jivas were set on the path of liberation attainable by
worshiping the Supreme Lord, Sri Hari, they would gradually develop a taste
and an attachment for devotional service and ultimately become pure
devotees of the Lord. Hence, Sri Sankaracarya-after plainly indicating the
proper way-did not delve further into the esoteric aspects of Vaishnava
philosophy. Those who scrutinizingly study Sri Sankaracarya's commentaries
can comprehend his underlying intention, but those who ponder only the
external and superficial aspects of his teachings are diverted from the
Vaishnava path.

"Sripada Sankaracarya described the concept of advaita, non-dualism, as the

pure, transcendental state of the Absolute Truth. Unfortunately, his confused
followers are unable to grasp the esoteric import of this philosophy and in
the process they are denigrating his good reputation by ascribing an
incorrect interpretation to his statements. They describe the transcendental
conditions of prema as maya, material illusion, and thus the doctrine they
preach is known as mayavada philosophy. It is most degraded. Their
philosophical aberration extirpates the quality of eternality in prema; hence,
the Vaishnavas have concluded that such philosophy is non-Vedic.
Jaiva Dharma Chapter 2, The Nitya-dharma of the Living Entity Is Pure and
Everlasting

Appendix: Sanskrit words and meanings

The following words and meanings are added as an
appendix to allow the reader to learn Sanskrit words.

.. ..

= worship;
= Govinda;
= O, foolish mind!;
= ( when you have) reached/obtained;
= (in the) presence/nearness of;
= Time (here:Lord of Death, Yama);
= No; never;
= protects;
= the grammatical formula DukRi.nkaraNe;
= Text 1

= Oh fool!;
= jahi+iha, leave/give up+here(in this world);
= wealth;
= coming/arrival;
= thirst/desire;
= Do;act;
= sat.h+buddhiM, good+awareness(loosely speaking:mind);
= in the mind;
= desirelessness;
= yat.h+labhase, whatever+(you)obtain;

.. ..

= nija+karma, one's+duty(normal work);

= obtained;
= wealth;
= by that; with that;
= divert/recreate(be happy);
= mind;
=2

.. ..

= woman;
= breasts that are(full-with milk);
= nAbhI+deshaM, navel+region/country;
= having seen;
= mA+gaa, Don't+go;
= infatuated state(moha+AveshaM-seizure);
= this;
= mAmsau+Adi, flesh+etc;
= appearance (generally, grotesque/ugly);
= in the mind;
= think well;
= again;
= and again;
=3

.. ..

= nalinI+dala+gata, lotus+petal+reached/gone;
= water(drop);
= ati+tarala, very+unstable;
= like that;
= life;
= wonderful;
= fickle-minded;
= know for sure;
= disease;
= self-importance;
= having been caught/seized;
= world;people;
= attacked(hata) by grief(shoka);
= and;
= entire;
=4

= so long as;

.. ..

= wealth;
= earning/acquiring;
= capable of;
= tAvat.h+nija, till then+one's;
= family;
= attached;
= later;
= while living(without earning);
= old/digested (by disease etc);
= in the body;
= word (here enquiry/inquiry);
= kaH+api, whosoever; even one;
= not;
= inquires/asks/minds;
= in the house;
=5

.. ..

= so long as;
= air/breath;
= lives/dwells;
= in thge body;
= till then;
= asks/inquires;
= welfare;
= in the house;
= while gone;
= air(life-breath);
= when life departs the body;
= wife;
= is afraid;fears;
= tasmin.h+kaye, in that body;
=6

= young boy;
= till then (till he is young);
= play;
= attached/engrossed/absorbed;
= young man;
= till then;
= young woman;
= attached/engrossed;

.. ..

= old man;
= till then;
= worry;
= attached/engrossed/absorbed;
= in the lofty;high;supreme;
= Brahman.h ;God;
= whosoever;
= not;
= attached/absorbedengrossed;
=7

.. ..

= kA+te, who+your;
= wife;
= kaH+te, who+your;
= son;
= world/family;
= this;
= great/big/very much;
= wonderful/mysterious;
= whose;
= you;
= who;
= from where;
= have come;
= truth/nature;
= think well/consider;
= tat.h+iha, that+here;
= brother;
=8

.. ..

= in good company;
= aloneness/non-attachment/detachment;
= non-infatuated state/clearheadedness;
= tranquillity/imperturbability;
= salvation+freedom from bondage of birth;
= vayasi+gate, when age has advanced/gone;
=9

= who/what use( in the sense of kva?(where));

= sensual/sexual attraction;
= in the drying up of;

.. ..

= water;
= what( use) is the;
= lake;
= spent-up/weakened state of;
= wealth;
= what( use) for;
= family(is there?);
= in the realised state;
= truth;
= what (use) is;
= world/family bond;
= 10

.. ..

= do not;
= do/act;
= wealth;
= people;
= youth;
= arrogance/haughtiness;
= takes away/steals away;
= in the twinkling of the eye;
= Master Time;
= all;
= delusion;
= full of/completely filled;
= this;
= whole/entire;
= having given up/abandoned;
= the state/position of Brahma/god-realised state;
= you;
= enter;
= having known/realised;
= 11

= dina+yAminI, day + night;

= evening;
= morning;
= frosty season;
= (and) Spring season;
= again;
= have arrived;

.. ..

= Master Time;
= plays;
= goes (away);
= life/age;
= tat.h+api, then even;
= not;
= releases;
= desire;
= air (the wind of desire does not let off its hold);
= 12

= by the bouquet consisting of 12 flowers (the 12 shlokas above)

= without remainder/totally;

= was told;

= to the grammarian+this;

= advice;

= was;

= by the ace scholar Shankara (Plural is used for reverance);

+ = by Shankaracharya, known as shankarabhagavat,
.. ..
charaNAH or pAdAH, plural for reverence (13)

.. ..

= kA+te, who+your;
= wife;
= wealth;
= thinking of;
=;
=;
= your;
= na+asti, not there;
= controller;
= in the three worlds;
= good people;
= sa.ngatiH+ekA, company+(only) one (way);
= becomes;
= bhava+arNava, birthdeath+ocean;
= in crossing;
= boat/ship;
= 14

= with knotted hair;

= shaven head;

.. ..

= hair cut here and there;

= saffron cloth;
= cloth/sky;
= variously done/made-up;
= make-ups/garbs/roles;
= even after seeing;
= cha(?)+na, and +not;
= sees;
= the fool;
= for the sake of the belly/living;
= various make-ups/roles;
= 15

.. ..

= limb(s);
= weakened;
= ripened(grey);
= head;
= dashana+vihInaM, teeth+bereft;
= having become;
= jaws/mouth?;
= the old man;
= goes;
= holding the;
= stick(walking);
= then even;
= not;
= lets go/releases/gives up;
= AshA+pindaM, desire+lump(piNDaM also means rice-ball
given as oblation for the dead (16)

= in front of/ahead/beforehand;
= fire ( for worship);
= pRishhThe+bhaanuH, behind+sun;
= in the night;
= face dedicated to(huddled up between) the knees;
= alms in the palms;
= living under the trees;
= then even;
= not;
= releases/lets go;
= desire;


.. ..

= rope/ties;
= 17

.. ..

= one takes resort to;

= the sea of Ganga (banks of the Ganges);
= going;
= austerities;
= observance/governance;
= or/else;
= charity;
= (but)bereft of knowledge of the Self;
= according to all schools of thought/unanimously;
= salvation/freedom;
= not;
= attains;
= birth(s);
= hundred;
= 18

.. ..

= gods;
= temple;
= tree;
= root;
= living;
= bed;
= on the surface of the earth;
= deer skin?;
= living;
= all;
= ttachment;
= enjoyable things/worldly pleasures;
= sacrificing/abandonment;
= whose;
= happiness;
= not;
= does;
= Non-attachment/desirelessness;
= 19

= indulging in yoga;
= or;

.. ..

= indulging in worldly pleasures;

= or;
= indulging in good company;
= or;
= bereft of company;
= whose;
= in Brahman(God);
= delights;
= mind (here soul);
= revels;
= nandati+eva, revels alone/revels indeed;
= 20

.. ..

= god's;
= song (here the scripture `bhagavatgItA');
= a little;
= studied;
= river Ganga;
= water drop;
= a little droplet, drunk;
= once even;
= by whom;
= the enemy of `Muraa' (Lord Krishna);
= well worshipped;
= is done;
= his;
= by Yama, the lord of Death;
= not;
= discussion;
= 21

= punaH+api, again again;

= birth;
= again again;
= death;
= again again;
= mother;
= in the stomach;
= sleep;
= in this world/here;
= family/world;

.. ..

= fordable with great difficulty;

= out of boundless compassion;
= protect;
= Oh Muraa's enemy!(KrishhNa);
= 22

.. ..

= ?;
= torn/tattered cloth;
= created;
= throated man;
= virtues sins;
= without/ having abandoned;
= wayfarer?;
= the man seeking union with god;
= ccontrolled by yoga;
= mind;
= delights;
= like a child who has gone mad;
= 23

.. ..

= who (are);
= you;
= who(am);
= I;
= whence;
= has come;
= who;
= my;
= mother;
= who;
= my;
= father;
= thus;
= deem well/visualise;
= the entire;
= worthless/without essence;
= world;
= having abandoned/sacrificed;
= dream;
= consideration/thinking;
= 24

.. ..

= in yourself;
= in myself;
= cha+anyatra+ekaH, and+in any other place+only one;
= the Lord MahaavishhNu;
= in vain ; for nothing;purposeless;
= you get angry;
= mayi+asahishhNuH, in me+intolerant;
= become;
= equal-minded/equanimity;
= everywhere;
= you;
= you desire;
= without delay/in no time;
= if;
= the quality/state of Brahman/god-realisation;
= 25

.. ..

= in (towards)the enemy;
= in (towards) the friend;
= in(towards) the son;
= in (towards) relatives;
= don't;
= do;
= effort;
= for war(dissension) or peace-making;
= in all beings;
= see your own self;
= everywhere;
= give up;
= difference/otherness/duality;
= 26

= desire;
= anger;
= greed;
= infatuation;
= having abandoned see as one's own self;
= deem/consider/visualise/imagine;
= who am I;
= knowledge of self;

.. ..

= bereft;
= fools;
= they;
= are cooked?;
= in the hell;
= cast in;
= wealth;
= 27

.. ..

= is to be sung;
= bhagavatgItA;
= name of the lord;
= 1000 times;
= is to be meditated;
= Lakshmi's consort MahAvishhNu's;
= form/image;
= the unborn one;
= is to be lead/taken;
= good people;
= in the company;
= mind;
= is to be given;
= to the poor (humble state) people;
= and;
= 28

.. ..

= for happiness;
= is done;
= sexual pleasures?;
= later on in the end;
= in the body;
= disease;
= even though;
= in the world;
= death;
= resort/surrender;
= even then;
= not;
= releases/gives up;
= pApa+AcharaNa, sin-practising;
= 29

.. ..

= wealth;
= purposeless/in vain/danger-productive;
= deem/consider/visualise;
= daily/always;
= not;
= is;
= from that;
= (even a little) happiness;
= Truth;
= even from the the son;
= wealth;
= acquiring peeople;
= fear;
= everywhere;
= this;
= vihitA?, understood;
= procedure/practice/custom;
= 30

.. ..

= breath-control;
= diet-control;
= always/daily/certain;
= uncertain/temporary/ephemeral/transient;
= awareness after reasoning;
= thought/considered concluion/opinion;
= with chanting of the names of the lord;
= in the state of trance;
= pay attention;
= great care attention;
= 31

= the lotus feet of the teacher/guru;

= dependent;
= devotee;
= fromthe world;
= in no time from the cycle of birthdeath;
= released;
= sa+indriya+mAnasa, wwith senses and mind;
= control alone(niyamAt.h eva);
= you will see;

.. ..

= one's own;
= heart-stationed;
= God;
= 32

.. ..

= fool;
= cerain;
= Grammar;
= grammatic formula DukRi.nkaraNa;
= study;
= awakened/aroused?;
= honourable prefix;
= Shankara;
= God;
= disciples;
= having been taught/enlightened;
= was/existed;
= tested or awakened senses;
= 33

.. ..

= worship;
= lord Govinda;
= Oh foolish mind!;
= (exceept) through/from rememberance of the lord's name;
= other;
= plan/method/means;
= not;
= we see;
= for crossing the ocean of births deaths;
= 34