Bhaja Govindam with meaning in English

 मोहमुद्गर स्तोत्रम्
भज गोविन्दम्

Mohamudgara Stotram
BHAJA GOVINDAM

01
भज गोविन्दं भज गोविन्दम्
गोविन्दं भज मूढमते
सम्प्राप्ते सन्निहिते काले
नहि नहि रक्षति डुकृङ्करणे
bhajagovindaṁ bhajagovindam
govindaṁ bhajamūḍhamate
samprāpte sannihite kāle
nahi nahi rakśati ḍukṛñkaraṇe

 [भज] bhaja = worship, [गोविन्दम्] govindam = Lord Govinda, [मूढमते] mūḍhamate = oh idiot, [सम्प्राप्ते] samprāpte = when arrive, [सन्निहिते] sannihite = at determined, [काले] kāle = in time, [] na = not, [हि] hi = surely, [रक्षति] rakśati = saves, [डुकृङ्करणे] ukñkarae = rules of grammer.

Worship Govinda [Lord], worship Govinda,
worship Govinda, oh idiot!
At the destined time of your death,
studying rules of grammar will not save you.

02
मूढ जहीहि धनागमतृष्णाम्
कुरु सद्बुद्धिं मनसि वितृष्णाम्
यल्लभसे निजकर्मोपात्तम्
वित्तं तेन विनोदय चित्तम्
mūḍha jahīhi dhanāgamatṛṣṇām
kuru sadbuddhiṁ manasi vitṛṣṇām
yallabhase nijakarmopāttaṁ
vittaṁ tena vinodaya cittam

 [मूढ] mūḍha = o fool, [जहीहि] jahīhi = give up, [धनागमतृष्णाम्] dhanāgamatṛṣṇām = greed for wealth, [कुरु] kuru = create, [सद्बुद्धिम्] sadbuddhim = thought of reality, [मनसि] manasi = in mind, [वितृष्णाम्] vitṛṣṇām = free from desire, [यत्] yat = whatever, [लभसे] labhase = you gain, [निजकर्म] nijakarma = one’s own action, [उपात्तम्] upāttam = obtained, [वित्तम्] vitta = wealth, [तेन] tena = with that, [विनोदय] vinodaya =  be happy, [चित्तम्] cittam = mind.

Oh fool! Give up your thirst to amass wealth,
Nurture wisdom and thoughts of good deeds in your mind, abandon unnecessary desires.
As result of your past deeds and actions
whatever wealth you get be content with that.
 
03
नारीस्तनभरनाभीदेशम्
दृष्ट्वा मा गा मोहावेशम्
एतन्मांसवसादिविकारम्
मनसि विचिन्तय वारं वारम्
nārīstanabhara nābhīdeśam
dṛṣṭvā māgāmohāveśam
etanmāṁsāvasādi vikāram
manasi vicintaya vāraṁ vāram

 [नारी] nārī = woman, [स्तनभर] stanabhara = heavy bosom, [नाभी] nābhī = navel, [देशम्] deśam = region, [दृष्ट्वा] dṛṣṭvā = having seen, [मा] mā = do not, [गा] gā = fall a prey, [मोहावेशम्] mohāveśam = state of delusion, [एतत्] etat = this, [मांस] māṁsa = flesh, [वसा] vasā = fat, [आदि] ādi = etc., [विकारम्] vikāram = modification, [मनसि] manasi = in mind, [विचिन्तय] vicintaya = think well, [वारं वारम्] vāra vāram = again and again.

Breast and navel of women,
by looking at them do not fall a prey with attraction and lust.
These are just modified flesh, fat, etc.
Think and reflect well in your mind again and again.
 
04
नलिनीदलगतजलमतितरलम्
तद्वज्जीवितमतिशयचपलम्
विद्धि व्याध्यभिमानग्रस्तम्
लोकं शोकहतं  समस्तम्
nalinīdalagata jalamatitaralam
tadvajjīvitamatiśayacapalam
viddhi vyādhyabhimānagrastam
lokaṁ śokahataṁ ca samastam

[नलिनीदलगतजलम्] nalinīdalagata jalam = water on lotus leaf, [अति] ati = extremely, [तरलम्] taralam = unsteady, [तद्वत्] tadvat = in the same manner, [जीवितम्] jīvitam = life, [अतिशय] atiśaya = extremely, [चपलम्] capalam = unstable, [विद्धि] viddhi = understand, [व्याधि] vyādhi = disease, [अभिमान] abhimāna = pride, [ग्रस्तम्] grastam = afflicted, [लोकम्] lokam = world, [शोक] śoka = sorrow, [हतम्] hatam = marred, [] ca = and, [समस्तम्] samastam = whole/entire.

Similar to unstable water drop on the lotus leaf,
the life of a person is uncertain.
Understand that with full of disease, ego,
and grief the whole world is suffering.
 
05
यावद्वित्तोपार्जनसक्तः
स्तावन्निजपरिवारो रक्तः
पश्चाज्जीवति जर्जरदेहे
वार्तां कोऽपि  पृच्छति गेहे
yāvadvittopārjana saktaḥ
stāvannija parivāro raktaḥ
paścājjīvati jarjara dehe
vārtāṁ ko'pi na pṛcchati gehe

[यावत्] yāvat = as long as, [वित्त] vitta = wealth, [उपार्जन] upārjana = earn, [सक्तः] saktaḥ = capable of, [तावत्] tāvat = so long, [निजपरिवारः] nija parivāraḥ = one’s own family, [रक्तः] raktaḥ = attached, [पश्चात्] paścāt = afterwards, [जीवति] jīvati = lives, [जर्जर] jarjara = dilapidated, [देहे] dehe = in body, [वार्ताम्] vārtām = information, [कोऽपि] ko'pi = anyone, [] na = not, [पृच्छति] pṛcchati = inquires, [गेहे] gehe = at home.

As long as a person is able to earn wealth and support family,
until then people around are attached to him and show affection.
But after that, when old age comes and body is weak,
no one bothers even to speak.

06
यावत्पवनो निवसति देहे
तावत्पृच्छति कुशलं गेहे
गतवति वायौ देहापाये
भार्या बिभ्यति तस्मिन्काये
yāvatpavano nivasati dehe
tāvatpṛcchati kuśalaṁ gehe
gatavati vāyau dehāpāye
bhāryā bibhyati tasminkāye

[यावत्] yāvat = as long as, [पवनः] pavanaḥ = breath (vital air), [निवसति] nivasati = resides/dwells, [देहे] dehe = in the body, [तावत्] tāvat = so long, [पृच्छति] pṛcchati = enquires, [कुशलम्] kuśalaṁ = welfare, [गेहे] gehe = at home, [गतवति] gatavati = leaves, [वायौ] vāyau = breaths, [देह] deha = body, [अपाये] apāye = decays, [भार्या] bhāryā = wife, [बिभ्यति] bibhyati = fears, [तस्मिन्] tasmin = in that (that very), [काये] kāye = (of the) body.

As long as one is alive
people at home enquire about his welfare.
But when the soul departs and the body starts decaying
even the spouse is scared to go near the body.

 07
बालस्तावत्क्रीडासक्तः
तरुणस्तावत्तरुणीसक्तः
वृद्धस्तावच्चिन्तासक्तः
परमे ब्रह्मणि कोऽपि  सक्तः
 bālastāvatkrīḍāsaktaḥ
taruṇastāvattaruṇīsaktaḥ
vṛddhastāvaccintāsaktaḥ
parame brahmaṇi ko'pi na saktaḥ

[बालः] bālaḥ = child, [तावत्] tāvat = as long as, [क्रीडा] krīḍā = play, [आसक्तः] āsaktaḥ = fond of/attached, [तरुणः] tarunaḥ = youth, [तावत्] tāvat = as long as, [तरुणी] taruṇī = young girl, [सक्तः] saktaḥ = fond of/attached, [वृद्धः] vṛddhaḥ = old person, [तावत्] tāvat = as long as, [चिन्ता] cintā = worry, [सक्तः] saktaḥ = attached, [परमे] parame = supreme, [ब्रह्मणि] brahmai = brahman (reality), [कोऽपि] ko'pi = anyone/no one, [] na = not, [सक्तः] saktaḥ = attached.

In childhood people are interested in playing,
in youth they are attracted towards young women.
The old age is spent by worrying about many things.
But no one is interested and have attachment towards the Supreme Brahman.
 
08
का ते कान्ता कस्ते पुत्रः
संसारोऽयमतीव विचित्रः
कस्य त्वं कः कुत आयातः
तत्त्वं चिन्तय तदिह भ्रातः
kāte kāntā kaste putraḥ
saṁsāro'yamatīva vicitraḥ
kasya tvaṁ kaḥ kuta āyātaḥ
tattvaṁ cintaya tadiha bhrātaḥ

[का] kā = who, [ते] te = your, [कान्ता] kāntā = wife, [कः] kaḥ = who, [ते] te = your, [पुत्रः] putraḥ = son, [संसारः] saṁsāraḥ = worldly attachment, [अयम्] ayam = this, [अतीव] atīva = extremely, [विचित्रः] vicitraḥ = strange, [कस्य] kasya = whose (of whom), [त्वम्] tvam = you, [कः] kaḥ = who (are you), [कुतः] kutaḥ = from where, [आयातः] āyātaḥ = have come, [तत्त्वम्] tattvam = truth/reality, [चिन्तय] cintaya = think/reflect, [तत्] tat = that, [इह] iha = here, [भ्रातः] bhrātaḥ = brother.

Who is your wife? Who is your son?
This world and life are very strange!
Who are you? Where have you come from?
Ponder over these truths, brother.

09
सत्सङ्गत्वे निस्सङ्गत्वम्
निस्सङ्गत्वे निर्मोहत्वम्
निर्मोहत्वे निश्चलतत्त्वम्
निश्चलतत्त्वे जीवन्मुक्तिः
satsaṅgatve nissaṅgatvam
nissaṅgatve nirmohatvam
nirmohatve niścalatattvam
niścalatattve jīvanmuktiḥ

[सत्सङ्गत्वे] satsagatve = through the company of the good, [निस्सङ्गत्वम्] nissagatvam = non-attachment, [निस्सङ्गत्वे] nissagatve = through non-attachment, [निर्मोहत्वम्] nirmohatvam = freedom from delusion, [निर्मोहत्वे] nirmohatve = through non-delusion, [निश्चल] niścala = steady/firm, [तत्त्वम्] tattvam = reality (real state), [निश्चलतत्त्वे] niścalatattve = through steady realisation, [जीवन्मुक्तिः] jīvanmukti = liberation in life.

From associating with good people one attains non-attachment,
from non-attachment you will be free from delusion.
By freeing from delusion one gains the knowledge of eternal-truth;
understanding of eternal truth and realisation leads to liberation.

10
वयसि गते कः कामविकारः
शुष्के नीरे कः कासारः
क्षीणे वित्ते कः परिवारः
ज्ञाते तत्त्वे कः संसारः
vayasigate kaḥ kāmavikāraḥ
śuṣke nīre kaḥ kāsāraḥ
kṣīṇevitte kaḥ parivāraḥ
jñāte tattve kaḥ saṁsāraḥ

[वयसि गते] vayasigate = when the youthfulness is gone, [कः] ka = where is, [कामविकारः] kāmavikāra = passion of lust, [शुष्के नीरे] śuke nīre = when water has dried, [कः] ka = where is, [कासारः] kāsāra = lake, [क्षीणे वित्ते] kṣīṇevitte = when the wealth is gone, [कः] ka = where is, [परिवारः] parivāra = family/relatives, [ज्ञाते तत्त्वे] āte tattve = upon knowing the truth, [कः] ka = where is, [संसारः] sasāra = worldly illusion (cycle of existence).

When youth become old where is lust?
When the water has dried up where is the lake?
When the wealth is gone where are the family members?
When the eternal-truth is realised where is the family and world?

11
मा कुरु धनजनयौवनगर्वम्
हरति निमेषात्कालः सर्वम्
मायामयमिदमखिलं बुध्वा
ब्रह्मपदं त्वं प्रविश विदित्वा
mā kuru dhana jana yauvana garvam
harati nimeṣātkālaḥ sarvam
māyāmayamidamakhilaṁ buddhvā
brahmapadaṁ tvaṁ praviśa viditvā

[मा] mā = do not, [कुरु] kuru = do, [धन] dhana = wealth, [जन] jana = people, [यौवन] yauvana = youth, [गर्वम्] garvam = pride, [हरति] harati = taken away, [निमेषात्] nimeṣāt = in a moment, [कालः] kālah = time, [सर्वम्] sarvam = all (everything), [मायामयम्] māyāmayam = totally illusory, [इदम्] idam = this, [अखिलम्] akhilam = entire, [बुध्वा] buddhvā = after understanding, [ब्रह्मपदम्] brahmapadam = state of Brahman/reality, [त्वम्] tvam = you, [प्रविश] praviśa = enter into, [विदित्वा] viditvā = having known/realised.

Do not be proud of wealth, contact and support of people, or youth.
Everything may be lost just in a moment.
When you realise that all these are illusions of impermanent world,
you will attain state of eternal truth and self-realisation.

12
दिनयामिन्यौ सायं प्रातः
शिशिरवसन्तौ पुनरायातः
कालः क्रीडति गच्छत्यायुः
तदपि  मुञ्चत्याशावायुः
dinayāminyau sāyaṁ prātaḥ
śiśiravasantau punarāyātaḥ
kālaḥ krīḍati gacchatyāyuḥ
tadapi na muñcatyāśāvāyuḥ

[दिनयामिन्यौ] dinayāminyau = day and night, [सायम्] sāyam = dusk (sunset), [प्रातः] prāta = dawn (sunrise), [शिशिरवसन्तौ] śiśiravasantau = winter and spring, [पुनः] puna = again, [आयातः] āyātaḥ = come, [कालः] kāla = time, [क्रीडति] krīḍati = plays, [गच्छति] gacchati = goes, [आयुः} āyu = life, [तदपि] tadapi = even then, [] na = not, [मुञ्चति] muñcati = leaves, [आशावायुः] āśāvāyu = gust of desire.

Day and night, dusk and dawn,
winter and spring come and go again and again.
Time plays and life passes away.
Yet the storm of desire never leaves.

13
का ते कान्ता धनगतचिन्ता
वातुल किं तव नास्ति नियन्ता
त्रिजगति सज्जनसङ्गतिरेका
भवति भवार्णवतरणे नौका
kāte kāntā dhana gatacintā
vātula kiṁ tava nāsti niyantā
trijagati sajjanasaṅgatiraikā
bhavati bhavārṇavataraṇe naukā

[का] kā = who/what is, [ते] te = your, [कान्ता] kāntā = wife, [धनगत] dhana gata = pertaining to wealth, [चिन्ता] cintā = worry, [वातुल] vātula = o distracted one, [किम्] kim = what, [तव] tava = your, [] na = not, [अस्ति] asti = is, [नियन्ता] niyantā = ordainer (controller), [त्रिजगति] trijagati = in three worlds, [सज्जन] sajjana = good people, [सङ्गतिः] sagatiḥ = association, [एका] ekā = alone, [भवति] bhavati = becomes, [भवार्णवतरणे = भव अर्णव तरणे] bhavāravatarae = to cross the sea of existence, [नौका] naukā = boat.

Hey fool! Why are you keep worrying about spouse and wealth?
Is there no one who can counsel and guide you?
In these three worlds only the company of virtuous [good people] can serve
as the boat to cross the ocean of samsara [cycle of birth and death].

14
जटिलो मुण्डी लुञ्छितकेशः
काषायाम्बरबहुकृतवेषः
पश्यन्नपि   पश्यति मूढः
उदरनिमित्तं बहुकृतवेषः
jaṭilo muṇḍī luñchitakeśaḥ
kāṣāyāmbarabahukṛtaveṣaḥ
paśyannapi cana paśyati mūḍaḥ
udaranimittaṁ bahukṛtaveṣaḥ

[जटिलः] jaṭilaḥ = one with matted locks, [मुण्डी] muṇḍī = one with shaven head, [लुञ्छित] luñchita = plucked, [केशः] keśaḥ = hair, [काषायाम्बरबहुकृतवेषः] kāṣāyāmbarabahukṛtaveaḥ = one dressed with various saffron colour garments. [पश्यन्नपि]] paśyannapi = eventhough seeing, [] ca = and/also, [] na = not, [पश्यति] paśyati = sees, [मूढः] mūḍaḥ = fool, [उदरनिमित्तम्] udaranimittam = for the sake of belly, [बहुकृतवेषः] bahukṛtaveaḥ = different disguises.

Some are with matted locks above head, some are with clean shaven heads,
some are with hairs plucked out; some are with orange clothes and others in various colours –
even though people see all these they fail to realise that
all these disguises are for the sake of livelihood.

15
अङ्गं गलितं पलितं मुण्डम्
दशनविहीनं जातं तुण्डम्
वृद्धो याति गृहीत्वा दण्डम्
तदपि  मुञ्चत्याशापिण्डम्
aṅgaṁ galitaṁ palitaṁ muṇḍam
daśanavihīnaṁ jātaṁ tuṇḍam
vṛddho yāti gṛhītvā daṇḍam
tadapi na muñcatyāśāpiṇḍam

[अङ्गम्] agam = body, [गलितम्] galitam = withered, [पलितम्] palitam = turned grey, [मुण्डम्] muṇḍam = head, [दशन] daśana = tooth, [विहीनम्] vihīnam = devoid (without), [जातम्] jātam = has become, [तुण्डम्] tuṇḍam = mouth, [वृद्धः] vddha = old man, [याति] yāti = moves, [गृहीत्वा] ghītvā = grasping, [दण्डम्] daṇḍam = stick, [तदपि] tadapi = even then, [] na = not, [मुञ्चति] muñcati = give up, [अशापिण्डम्] āśāpiṇḍam = bundle of desires.

As one ages the body become weak, hair turns grey,
all teeth missing in the mouth and
the old-man needs support of stick to moves around.
Even then the bundle of desires does not leave him.

16
अग्रे वह्निः पृष्ठे भानुः
रात्रौ चुबुकसमर्पितजानुः
करतलभिक्षस्तरुतलवासः
तदपि  मुञ्चत्याशापाशः
agre vahniḥ pṛṣṭhe bhānuḥ
rātrau cubukasamarpitajānuḥ
karatalabhikṣastarutalavāsaḥ
tadapi na muñcatyāśāpāśaḥ

[अग्रे] agre = infront, [वह्निः] vahni = fire, [पृष्ठे] pṛṣṭhe = behind, [भानुः] bhānu = sun, [रात्रौ] rātrau = at night, [चुबुकसमर्पितजानुः] cubukasamarpitajānu = knees tucked to chin, [करतलभिक्षः] karatalabhikah = receiving alms in scooped palm, [तरुतलवासः] tarutalavāsa = living under trees, [तदपि] tadapi = even then, [] na = not, [मुञ्चति] muñcati = spares (leaves), [आशापाशः] āśāpāśa = noose of desires.

In the cold warming up the front with fire and back by sun,
at night curls up the body with knees touching the chin to keep out of cold;
beg and take food in bare palms and lives under the trees.
Yet they are not free from shackles of desires.

17
कुरुते गङ्गासागरगमनम्
व्रतपरिपालनमथवा दानम्
ज्ञानविहीनः सर्वमतेन
भजति  मुक्तिं जन्मशतेन
kurute gaṅgāsāgaragamanam
vrataparipālanamathavā dānam
jñānavihīnaḥ sarvamatena
bhajati na muktiṁ janmaśatena

[कुरुते] kurute = does, [गङ्गासागरगमनम्] gagāsāgaragamanam = where Ganges meets the ocean, [व्रतपरिपालनम्] vrataparipālanam = observance of owes, [अथवा] athavā = or, [दानम्] dānam = charity, [ज्ञानविहीनः] ānavihīna = lacking in knowledge (ignorant), [सर्वमतेन] sarvamatena = by all beliefs, [भजति] bhajati = attains, (worships), [] na = not, [मुक्तिम्] muktim = liberation, [जन्मशतेन] janmaśatena = by hundred births.

One may go to pilgrimage where Ganges meets ocean,
strictly observe vows or do charity,
but still, by all beliefs, without gaining knowledge
one can-not attain liberation even after hundred lives.

18
सुरमंदिरतरुमूलनिवासः
शय्या भूतलमजिनं वासः
सर्वपरिग्रहभोगत्यागः
कस्य सुखं  करोति विरागः
sura maṁdira taru mūla nivāsaḥ
śayyā bhūtala majinaṁ vāsaḥ
sarva parigraha bhoga tyāgaḥ
kasya sukhaṁ na karoti virāgaḥ

[सुरमंदिरतरुमूलनिवासः] sura madira taru mūla nivāsa = dwelling in temple, under tree, [शय्या] śayyā = bed, [भूतलम्] bhūtalam = on the ground, [अजिनम्] ajinam = (wearing) deer skin, [वासः] vāsa = cloth, [सर्व] sarva = all, [पारिग्रहः] parigraha = possession, [भोगः] bhoga = enjoyment, [त्यागः] tyāga = renounciation, [कस्य] kasya = to whom, [सुखम्] sukham = happiness, [] na = not, [करोति] karoti = does, [विरागः] virāga = dispassion.

Living in a temple or below a tree,
sleeping on the ground wearing deerskin,
renouncing all possessions and means of pleasure;
to whom this will not bring dispassion and happiness?

19
योगरतो वा भोगरतो वा
सङ्गरतो वा सङ्गविहीनः
यस्य ब्रह्मणि रमते चित्तम्
नन्दति नन्दति नन्दत्येव
yogarato vā bhogarato vā
saṅgarato vā saṅgavihīnaḥ
yasya brahmaṇi ramate cittam
nandati nandati nandatyeva

[योगरतः] yogarataḥ = one who revels in yoga, [वा] vā = or, [भोगरतः] bhogarataḥ = one who revels in sensual pleasure, , [वा] vā = or, [सङ्गरतः] sagarataḥ = one seek enjoyment in company, [वा] vā = or, [सङ्गविहीनः] sagavihīna = one who revels in solitude away from others, [यस्य] yasya = of whom, [ब्रह्मणि] brahmai = in Brahman (reality), [रमते] ramate = revels, [चित्तम्] citta = mind, [नन्दति] nandati = is joyful, [नन्दत्येव = नन्दति एव] nandatyeva = is joyful indeed.

One may take delight in spiritual discipline or sense-enjoyment,
to be in the company of others or to be solitary.
But only the person whose mind is steady in Brahman [ultimate reality]
can experience the eternal bliss for ever.

20
भगवद्गीता किञ्चिदधीता
गङ्गाजललवकणिका पीता
सकृदपि येन मुरारिसमर्चा
क्रियते तस्य यमेन  चर्चा
bhagavad gītā kiñcidadhītā
gaṅgā jalalava kaṇikāpītā
sakṛdapi yena murāri samarcā
kriyate tasya yamena na carcā

[भगवद्गीता] bhagavad gītā = Bhagavad Geeta, [किञ्चित्] kiñcit = a little, [अधीता] adhītā = has studied, [गङ्गाजललव] gagā jalalava = water from Ganga, [कणिका] kaikā = a drop, [पीता] pītā = has drunk, [सकृदपि] sakdapi = at least once, [येन] yena = by whom, [मुरारिसमर्चा] murāri samarcā = worshipped Murari, [क्रियते] kriyate = done, [तस्य] tasya = for him, [यमेन] yamena = with Yama, [] na = no, [चर्चा] carcā = argument (discussion).

Even if a person studied Bhagavadgeeta just a little,
drunk just a drop of water from the river Ganga,
worshipped Murari [Krishna] at least once,
to him there is no altercation with Yama [the Lord of death].

21
पुनरपि जननं पुनरपि मरणम्
पुनरपि जननीजठरे शयनम्
इह संसारे बहुदुस्तारे
कृपयाऽपारे पाहि मुरारे
punarapi jananaṁ punarapi maraṇam
punarapi jananī jaṭhare śayanam
iha saṁsāre bahudustāre
kṛpayā'pāre pāhi murāre

[पुनरपि = पुनः अपि] punarapi = once again, [जननम्] jananam = birth, [पुनरपि] punarapi = once again, [मरणम्] maraam = death, [पुनरपि] punarapi = once again, [जननीजठरे] jananī jahare = in mother’s womb, [शयनम्] śayanam = lying, [इह] iha = here, [संसारे] sasāre = in this samsara (worldly existence), [बहुदुस्तारे] bahudustāre = very difficult to cross, [कृपया] kpayā = kindly please, [अपारे] apāre = infinite, [पाहि] pāhi = save, [मुरारे] murāre = destroyer of demon Mura.

Again and again birth again and again death,
again and again lying in mother’s womb.
It is very difficult to cross over this cycle of samsara [worldly existence].
Please rescue me from this through your infinite kindness, oh Murari.

22
रथ्याचर्पटविरचितकन्थः
पुण्यापुण्यविवर्जितपन्थः
योगी योगनियोजितचित्तः
रमते बालोन्मत्तवदेव
rathyā carpaṭa viracita kanthaḥ
puṇyāpuṇya vivarjita panthaḥ
yogī yoganiyojita cittaḥ
ramate bālonmattavadeva

[रथ्या] rathyā = street, [चर्पट] carpaa = pieces of old cloth, [विरचित] viracita = made of, [कन्थः] kantha = shawl, [पुण्यः] puya = merit, [अपुण्यः] apuya = demerit, [विवर्जित] vivarjita = forbidden, [पन्थः] pantha = path, [योगी] yogī = sage, [योगनियोजितचित्तः] yoganiyojita citta = whose mind is joined in yoga (focussed mind), [रमते] ramate = enjoys, [बालः] bāla = child, [उन्मत्तवत्] unmattavat = like a mad person, [एव] eva = thus.

Wearing a cloth made of torn rags lying on the streets,
moving forward beyond sins and virtues,
the Sage whose mind is self-absorbed united with God experiences bliss,
pure and untainted, like a child and a madman.

23
कस्त्वं कोऽहं कुत आयातः
का मे जननी को मे तातः
इति परिभावय सर्वमसारम्
विश्वं त्यक्त्वा स्वप्नविचारम्
kastvaṁ ko'haṁ kuta āyātaḥ
kā me jananī ko me tātaḥ
iti paribhāvaya sarvamasāram
viśvaṁ tyaktvā svapna vicāram

[कः] kaḥ = who, [त्वम्] tvam = you, [कः] kaḥ = who, [अहम्] aham = I, [कुत] kuta = from where, [आयातः] āyātaḥ = have I come, [का] kā = who, [मे] me = my, [जननी] jananī = mother, [को] ko = who, [मे] me = my, [तातः] tāta = father, [इति] iti = thus, [परिभावय] paribhāvaya = enquire, [सर्वम्] sarvam = all, [असारम्] asāram = essenceless, [विश्वम्] viśvam = world, [त्यक्त्वा] tyaktvā = having given up, [स्वप्नविचारम्] svapna vicāram = mere dreamland.

Who are you? Who am I? From where did I come?
Who is my mother, who is my father?
Think carefully like this and realise that all these are essence-less and
give up this worldly experience as a meaningless dream.

24
कस्त्वं कोऽहं कुत आयातः
र्व्यर्थं कुप्यसि मय्यसहिष्णुः
भव समचित्तः सर्वत्र त्वम्
वाञ्छस्यचिराद्यदि विष्णुत्वम्
tvayi mayi cānyatraiko viṣṇuḥ
vyarthaṁ kupyasi mayyasahiṣṇuḥ
bhava samacittaḥ sarvatra tvam
vāñchasyacirādyadi viṣṇutvam

[त्वयि] tvayi = in you, [मयि] mayi = in me, [चान्यत्रैको = अन्यत्र एकः] - [] ca = and, [अन्यत्र] anyatra = in all other places, [एकः] ekaḥ = one, [विष्णुः] viṣṇu = Vishnu (Reality), [व्यर्थम्] vyartham = unnecessarily, [कुप्यसि] kupyasi = you are angry, [मयि] mayi = with me, [असहिष्णुः] asahiṣṇu = being impatient, [भव] bhava = become, [समचित्तः] samacitta = even-minded, [सर्वत्र] sarvatra = everywhere, [त्वम्] tvam = you, [वाञ्छसि] vāñchasi = you desire, [अचिरात्] acirāt = soon, [यदि] yadi = if, [विष्णुत्वम्viṣṇutvam = the state of Vishnu.

In you, in me and everywhere in all other things pervades one reality, Vishnu.
Your anger and impatience towards me is useless.
Always be equanimous everywhere
if you wish to attain the nature of Vishnu.

25
त्वयि मयि चान्यत्रैको विष्णुः
मा कुरु यत्नं विग्रहसन्धौ
सर्वस्मिन्नपि पश्यात्मानम्
सर्वत्रोत्सृज भेदाज्ञानम्
śatrau mitre putre bandhau
mā kuru yatnaṁ vigrahasandhau
sarvasminnapi paśyātmānam
sarvatrotsṛja bhedājñānam

[शत्रौ] śatrau = against enemy, [मित्रे] mitre = against friend, [पुत्रे] putre =against son, [बन्धौ] bandhau = against relative, [मा] mā = don’t, [कुरु] kuru = do, [यत्नम्] yatnam = effort, [विग्रहसन्धौ] vigrahasandhau = antagonism or alliance, [सर्वस्मिन्नपि] sarvasminnapi = in everything also, [पश्य] paśya = see, [आत्मानम्] ātmānam = self, [सर्वत्र] sarvatra = everywhere, [उत्सृज] utsṛja = give up, [भेद] bheda = defference (diversity), [अज्ञानम्] ajñānam = ignorance.

With enemies, friends, children, or relatives
do not try to be overly affectionate or quarrel.
Notice the Self in everything everywhere and
get rid of ignorance that is causing diversity and separation.

26
शत्रौ मित्रे पुत्रे बन्धौ
त्यक्त्वाऽत्मानं पश्यति सोऽहम्
आत्मज्ञानविहीना मूढाः
ते पच्यन्ते नरकनिगूढाः
kāmaṁ krodhaṁ lobhaṁ moham
tyaktvā'tmānaṁ paśyati soham
ātmajñāna vihīnā mūḍhāḥ
te pacyante narakanigūḍhāḥ

[कामम्] kāmam = desire, [क्रोधम्] krodham = anger, [लोभम्] lobham = greed, [मोहम्] moham = delusion, [त्यक्त्वा] tyaktvā = having left, [आत्मानम्] ātmānam = self, [पश्यति] paśyati = sees, [सोऽहम्] = (सः अहम्) soham = He am I, [आत्मज्ञान] ātmajñāna = self-knowledge, [विहीनः] vihīnaḥ = without, [मूढाः] mūḍhā = fools, [ते] te = they, [पच्यन्ते] pacyante = are tortured, [नरकनिगूढाः] narakanigūḍhā = in hell as captives.

When lust, anger, greed, and delusions are
given up, one will realize that there is only one Self that exists everywhere and within oneself.
Those who lack self-knowledge are fools;
They get tortured as captives in hell endlessly.

27
कामं क्रोधं लोभं मोहम्
ध्येयं श्रीपतिरूपमजस्रम्
नेयं सज्जनसङ्गे चित्तम्
देयं दीनजनाय  वित्तम्
geyaṁ gītā nāma sahasram
dhyeyaṁ śrīpati rūpamajasram
neyaṁ sajjana saṅge cittam
deyaṁ dīnajanāya ca vittam

[गेयम्] geyam = to be chanted, [गीता] gītā = Bhagavadgeeta, [नामसहस्रम्] nāma sahasram = sahasranamam, [ध्येयम्] dhyeyam = to be meditated upon, [श्रीपतिरूपम्] śrīpati rūpam = form of Lord of Lakshmi, [अजस्रम्] ajasram = always, [नेयम्] neyaṁ = the mind is to be led, [सज्जनसङ्गे] sajjana sage = in association of good, [चित्तम्] cittam = mind, [देयम्] deyam = to be given, [दीनजनाय] dīnajanāya = for the needy (poor), [] ca = and, [वित्तम्] vittam = wealth.

Regularly chant Bhagavad Gita and the thousand names of the Lord,
Always meditate on form of Shreepati.
Inspire your mind to be in the company of good and noble people,
And distribute your wealth in charity to the poor and needy.

28
गेयं गीतानामसहस्रम्
पश्चाद्धन्त शरीरे रोगः
यद्यपि लोके मरणं शरणम्
तदपि  मुञ्चति पापाचरणम्
sukhataḥ kriyate rāmābhogaḥ
paścāddhanta śarīre rogaḥ
yadyapi loke maraṇaṁ śaraṇam
tadapi na muñcati pāpācaraṇam

[सुखतः] sukhataḥ = for the sake of happiness, [क्रियते] kriyate = is done, [रामाभोगः] rāmābhogaḥ = carnal pleasures, [पश्चात् ] paścāt = later on, [हन्तः] hantaḥ = alas, [शरीरे] śarīre  = in the body, [रोगः] rogaḥ = disease, [यद्यपि] yadyapi = even though, [लोके] loke = in the world, [मरणम्] maraaṁ = death, [शरणम्] śaraam = the ultimate end, [तदपि] tadapi = even then, [] na = do not, [मुञ्चति] muñcati = leaves, [पापाचरणम्] pāpācaraam = sinful activities.

Some indulges in sexual relations out of desire for pleasure,
later on their body gets infected with disease.
Even though finally death is certain in this world,
people do not give-up sinful activities.

29
सुखतः क्रियते रामाभोगः
नास्तिततः सुखलेशः सत्यम्
पुत्रादपि धनभाजां भीतिः
सर्वत्रैषा विहिता रीतिः
arthamanarthaṁ bhāvaya nityam
nāstitataḥ sukhaleśaḥ satyam
putrādapi dhana bhājāṁ bhītiḥ
sarvatraiṣā vihitā rītiḥ

[अर्थम्] artham = wealth, [अनर्थम्] anartham = calamitous (misery), [भावय] bhāvaya = reflect (imagine), [नित्यम्] nityam = always, [नास्ति] nāsti = there is not, [ततः] tataḥ = from it, [सुखलेशः] sukhaleśaḥ = a little happiness, [सत्यम्] satyam = truth, [पुत्रादपि] putrādapi = even from own son, [धनभाजां] dhanabhājāṁ = to the rich, [भीतिः] bhītiḥ = fear, [सर्वत्र] sarvatra = everywhere, [एषा] eṣā = this, [विहिता] vihitā = ordained, [रीतिः] rītiḥ = way.

Wealth causes more trouble, reflect on this all the time,
the truth is there is not even a little bit of happiness from it.
A wealthy person is afraid of even his own son.
This is the established way everywhere.

30
प्राणायामं प्रत्याहारम्
नित्यानित्य विवेकविचारम्
जाप्यसमेतसमाधिविधानम्
कुर्ववधानं महदवधानम्
prāṇāyāmaṁ pratyāhāram
nityānitya vivekavicāram
jāpyasameta samādhividhānam
kurvavadhānaṁ mahadavadhānam

[प्रानायमम्] prāṇāyāmam = regulation of life activities (breath control), [प्रत्याहारम्] pratyāhāram = sense-withdrawal from their respective sense-objects, [नित्य] nitya = permanent, [अनित्य] anitya = impermanent, [विवेकविचारम्] vivekavicāram = discriminationa and reflection, [जाप्यसमेत] jāpyasameta =  practice of chanting and, [समाधिविधानम्] samādhividhānam = practice of inner-silence (silencing the mind),  [कुरु] kuru = perform, [अवधानम्] avadhāna = with care, [महत् अवधानम्] mahat avadhāna = with great care.

Practice breath control and withdrawal of senses from external influences,
contemplate distinction between the eternal and impermanent.
Perform chanting and calming the mind
with great attention and caution.

31
गुरुचरणाम्बुजनिर्भरभक्तः
संसारादचिराद्भव मुक्तः
सेन्द्रियमानसनियमादेवम्
द्रक्ष्यसि निजहृदयस्थं देवम्
gurucaraṇāmbuja nirbhara bhaktaḥ
saṁsārādacirādbhava muktaḥ
sendriyamānasa niyamādevam
drakṣyasi nija hṛdayasthaṁ devam

[गुरुचरणाम्बुजनिर्भरभक्तः] gurucaraṇāmbuja nirbhara bhaktaḥ = great devotee surrendering to lotus feet of teacher, [संसारात्] saṁsārāt = from worldly life, [अचिरात्] acirāt = soon, [भव मुक्तः] bhava muktaḥ = become liberated, [सेन्द्रियमानसनियमात्] sendriyamānasa niyamāt = through control of senses and mind, [एवम्] evam = in this manner, [द्रक्ष्यसि] drakyasi = you will experience, [निजहृदयस्थं] nija hṛdayasthaṁ = that resides in one’s own heart, [देवम्] devam = God.

A devotee surrendering to the lotus feet of the guru
will soon be liberated from the bondage of worldly life.
Through disciplined control of senses and mind,
you will experience the God residing in your heart!



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