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Bhaja Govinda

A Hymn to Govinda - Krishna


by Sripad Shankaracharya












Adi Shankara Govinda


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Text 1
bhajagovinda bhajagovinda
govinda bhajamhamate |
samprpte sannihite kle
nahi nahi rakati ukkarae || 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
mha jahhi dhangamat
kuru sadbuddhi manasi vitm |
yallabhase nijakarmoptta
vitta 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.


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Text 3
nrstanabhara nbhdea
dv mgmohveam |
etanmsvasdi vikra
manasi vicintaya vra 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.



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Text4
nalindalagata jalamatitarala
tadvajjvitamatiayacapalam |
viddhi vydhyabhimnagrasta
loka okahata 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.


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Text 5
yvadvittoprjana sakta
stvannija parivro rakta |
pacjjvati jarjara dehe
vrt ko'pi na pcchati 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.


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Text 6
yvatpavano nivasati dehe
tvatpcchati kuala 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
blastvatkrsakta
taruastvattarusakta |
vddhastvaccintsakta
pare brahmai ko'pi na sakta || 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.




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Text 8
kte knt kaste putra
sasro'yamatva vicitra |
kasya tva ka kuta yta
tattva cintaya tadiha bhrta || 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.


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Text 9
satsagatve nissgatva
nissagatve nirmohatvam |
nirmohatve nicalatattva
nicalatattve jvanmukti || 9


From Satsanga comes non-attachment; from non-attachment comes freedom from
delusion, which leads to self-settledness. From self-settledness comes Jivan
Mukti (liberation).


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Text 10
vayasigate ka kmavikra
uke nre ka ksra |
kevitte ka parivra
jte tattve ka sasra || 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 continuation
of birth and death) when the Truth is known?


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Text 11
m kuru dhana jana yauvana garva
harati nimetkla sarvam |
mymayamidamakhila hitv
brahmapada tva 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.


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Text 12
dinayminyau sya prta
iiravasantau punaryta |
kla krati gacchatyyu
tadapi na mucatyvyu || 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
dvdaamajarikbhiraea
kathito vaiykaraasyaia |
upadeo bhdvidynipuai
rmacchankarabhagavaccharaari || 13

This bouquet of twelve verses was imparted to a grammarian by the all-knowing
Shankara, adored as the Bhagavadpada.


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Text 14
kte knt dhana gatacint
vtula ki tava nsti niyant |
trijagati sajjanasa gatiraik
bhavati bhavravatarae 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
jailo mu luchitakea
kymbarabahuktavea |
payannapi cana payati mha
udaranimitta bahuktavea || 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 colours --- all just for a livelihood. Seeing truth revealed before them,
still the foolish ones see it not.


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Text 16
aga galita palita mua
daanavihna jata tuam |
vddho yti ghtv daa
tadapi na mucatypiam || 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.


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Text 17
agre vahni phebhnu
rtrau cubukasamarpitajnu |
karatalabhikastarutalavsa
tadapi na mucatypa || 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 gagsgaragamana
vratapariplanamathav dnam |
jnavihina sarvamatena
mukti 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 nivsa
ayy bhtala majina vsa |
sarva parigraha bhoga tyga
kasya sukha na karoti virga || 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?



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Text 20
yogarato vbhogaratov
sagarato v sagavhina |
yasya brahmai ramate citta
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
gag jalalava kaikpt |
sakdapi 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).


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Text 22
punarapi janana punarapi maraa
punarapi janan jahare ayanam |
iha sasre bahudustre
kpay'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 carpaa viracita kantha
puypuya vivarjita pantha |
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
kastva ko'ha kuta yta
k me janan ko me tta |
iti paribhvaya sarvamasram
viva 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.


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Text 25
tvayi mayi cnyatraiko viu
vyartha kupyasi mayyasahiu |
bhava samacitta sarvatra tva
vchasyacirdyadi viutvam || 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 Bhva always.


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Text 26
atrau mitre putre bandhau
m kuru yatna vigrahasandhau |
sarvasminnapi paytmna
sarvatrotsja 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.


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Text 27
kma krodha lobha moha
tyaktv'tmna bhvaya ko'ham |
tmajna vihn mh
te pacyante narakanigh || 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
geya gt nma sahasra
dhyeya rpati rpamajasram |
neya sajjana sage citta
deya 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.


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Text 29
sukhata kriyate rmbhoga
pacddhanta arre roga |
yadyapi loke maraa araa
tadapi na mucati ppcaraam || 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
arthamanartha bhvaya nitya
nstitata sukhalea satyam |
putrdapi dhana bhj bhti
sarvatrai vihi rti || 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
pryma pratyhra
nitynitya vivekavicram |
jpyasameta samdhividhna
kurvavadhna 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
gurucarambuja nirbhara bhakata
sasrdacirdbhava mukta |
sendriyamnasa niyamdeva
drakyasi nija hdayastha 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
mha kacana vaiykarao
ukkaradhyayana dhuria |
rmacchamkara bhagavacchiyai
bodhita sicchodhitakaraa || 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
bhajagovinda bhajagovinda
govinda bhajamhamate |
nmasmaradanyamupya
nahi paymo bhavatarae || 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 Shankaras - Bhaja Govinda
Bhaja Govinda 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 travelled
throughout India during his life, preaching
and establishing four important maths, or
centres, and accepted numerous disciples.
He had also composed a number of verses
and hymns of his knowledge and insight.
However, the Bhaja Govinda 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-sahita, 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 Govinda 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 govinda
In the verses of Bhaja Govinda, Shankara, like no other, explains our fallacies,
our wrong outlook for life, and dispells our ignorance and delusions. Thus bhaja
govinda 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 behaviour 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 cruelly removes the tumour
with much pain, but removing the tumour 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 worldliness, and by removing this tumour of
ignorance; we can attain everlasting bliss by taking shelter of Govinda.
Bhaja govinda 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 govinda 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 govinda bhaja govinda govinda bhaja mhamate
Appendix: Sanskrit words and meanings
The following words and meanings are added as an
appendix to allow the reader to learn Sanskrit words.
= worship;
|d = Govinda;
= O, foolish mind!;
| = ( when yo have! rea"hed#o$tained;
( = (in the! presen"e#nearness of;
| = %ime (here:&ord of 'eath, (ama!;
( = )o; never;
= prote"ts;
= the grammati"al formla 'k*i+nkara)e;
++ \++ = %ext ,
= Oh fool!;
(|( = -ahi.iha, leave#give p.here(in this world!;
= wealth;
H = "oming#arrival;
*| = thirst#desire;
= 'o;a"t;
@ = sat+h.$ddhi/, good.awareness(loosely speaking:mind!;
= in the mind;
*| = desirelessness;
~ = yat+h.la$hase, whatever.(yo!o$tain;
= ni-a.karma, one0s.dty(normal work!;
3|d = o$tained;
d = wealth;
= $y that; with that;
|d = divert#re"reate($e happy!;
d = mind;
++ ++ = 1
|| = woman;
1 = $reasts that are(fll2with milk!;
||d H = nA$h3.desha/, navel.region#"ontry;
7*| = having seen;
|| = mA.gaa, 'on0t.go;
|(|H = infatated state(moha.Avesha/2sei4re!;
7 = this;
|||d = mAmsa.Adi, flesh.et";
| = appearan"e (generally, grotes5e#gly!;
= in the mind;
= think well;
| = again;
| = and again;
++ ++ = 6
|d = nalin3.dala.gata, lots.petal.rea"hed#gone;
= water(drop!;
H = ati.tarala, very.nsta$le;
= like that;
| = life;
HH = wonderfl;
= fi"kle2minded;
@ = know for sre;
| = disease;
H| = self2importan"e;
T1 = having $een "aght#sei4ed;
| = world;people;
H|( = atta"ked(hata! $y grief(shoka!;
= and;
1 = entire;
++ ++ = 7
| = so long as;
d = wealth;
3| = earning#a"5iring;
= "apa$le of;
| = tAvat+h.ni-a, till then.one0s;
| = family;
= atta"hed;
| = later;
| = while living(withot earning!;
= old#digested ($y disease et"!;
d ( = in the $ody;
|| = word (here en5iry#in5iry!;
|s = ka8.api, whosoever; even one;
= not;
U = in5ires#asks#minds;
( = in the hose;
++ ++ = 9
| = so long as;
= air#$reath;
= lives#dwells;
d ( = in thge $ody;
| = till then;
U = asks#in5ires;
H = welfare;
( = in the hose;
= while gone;
|| = air(life2$reath!;
d (|| = when life departs the $ody;
|| = wife;
4 = is afraid;fears;
1| = tasmin+h.kaye, in that $ody;
++ ++ = :
4| = yong $oy;
| = till then (till he is yong!;
H|| = play;
= atta"hed#engrossed#a$sor$ed;
= yong man;
| = till then;
| = yong woman;
= atta"hed#engrossed;
@ = old man;
| = till then;
| = worry;
= atta"hed#engrossed#a$sor$ed;
= in the lofty;high;spreme;
( = ;rahman+h ;God;
|s = whosoever;
= not;
= atta"hed#a$sor$edengrossed;
++ U++ = <
| = kA.te, who.yor;
|| = wife;
1 = ka8.te, who.yor;
= son;
| = world#family;
H = this;
H| = great#$ig#very m"h;
= wonderfl#mysterios;
1 = whose;
c = yo;
= who;
= from where;
H| = have "ome;
= trth#natre;
= think well#"onsider;
d( = tat+h.iha, that.here;
H| = $rother;
++ c++ = =
cc = in good "ompany;
1c = aloneness#non2atta"hment#deta"hment;
|(c = non2infatated state#"learheadedness;
= tran5illity#impertr$a$ility;
| = salvation.freedom from $ondage of $irth;
= vayasi.gate, when age has advan"ed#gone;
++ ++ = >
= who#what se( in the sense of kva?(where!!;
|| = sensal#sexal attra"tion;
H* = in the drying p of;
| = water;
= what( se! is the;
|| = lake;
| = spent2p#weakened state of;
d = wealth;
= what( se! for;
| = family(is there?!;
7| = in the realised state;
= trth;
= what (se! is;
| = world#family $ond;
++ \++ = ,@
| = do not;
= do#a"t;
= wealth;
= people;
| = yoth;
= arrogan"e#haghtiness;
( = takes away#steals away;
| = in the twinkling of the eye;
| = /aster %ime;
= all;
|| = delsion;
= fll of#"ompletely filled;
d = this;
H = whole#entire;
(c| = having given p#a$andoned;
(d = the state#position of ;rahma#god2realised state;
c = yo;
H = enter;
dc| = having known#realised;
++ \\++ = ,,
d|| = dina.yAmin3, day . night;
| = evening;
| = morning;
HH = frosty season;
| = (and! Spring season;
= again;
H| = have arrived;
| = /aster %ime;
H| = plays;
U = goes (away!;
H = life#age;
d = tat+h.api, then even;
= not;
= releases;
HH| = desire;
| = air (the wind of desire does not let off its hold!;
++ \++ = ,1
|dH| = $y the $o5et "onsisting of ,1 flowers (,1; shlokas a$ove!
HH = withot remainder#totally;
= was told;
|1 = to the grammarian.this;
3d H = advi"e;
q = was;
= $y the a"e s"holar Shankara (Alral is sed for reveran"e!;
|U . = $y the Shankara"harya who is known; as shankara$hagavat
."hara)A8 or pAdA8 (plral for reveren"e!
++ \++ = ,6
| = kA.te, who.yor;
|| = wife;
= wealth;
| = thinking of;
| = ;
= ;
= yor;
|1 = na.asti, not there;
| = "ontroller;
= in the three worlds;
7 = good people;
| = sa+ngati8.ekA, "ompany.(only! one (way!;
= $e"omes;
| = $hava.ar)ava, $irthdeath.o"ean;
= in "rossing;
|| = $oat#ship;
++ \++ = ,7
= with knotted hair;
| = shaven head;
U H = hair "t here and there;
|| = saffron "loth;
H4 = "loth#sky;
4(

= variosly done#made2p;
= make2ps#gar$s#roles;
? = even after seeing;
= "ha(?!.na, and .not;
? = sees;
= the fool;
3dd = for the sake of the $elly#living;
4(

= varios make2ps#roles;
++ \++ = ,9
H = lim$(s!;
= weakened;
= ripened(grey!;
= head;
dH(| = dashana.vih3na/, teeth.$ereft;
| = having $e"ome;
= -aws#moth?;
@ = the old man;
| = goes;
(|c| = holding the;
d = sti"k(walking!;
d = then even;
= not;
= lets go#releases#gives p;
HH| = AshA.pinda/, desire.lmp(pi)'a/ also means ri"e2$all given;
as o$lation for the dead!
++ \++ = ,:
HT = in front of#ahead#$eforehand;
( = fire ( for worship!;
8 | = p*ishh%he.$haan8, $ehind.sn;
|| = in the night;
4 | = fa"e dedi"ated to(hddled p $etween! the knees;
| = alms in the palms;
| = living nder the trees;
d = then even;
= not;
= releases#lets go;
HH| = desire;
|H = rope#ties;
++ \U++ = ,<
= one takes resort to;
|| = the sea of Ganga ($anks of the Ganges!;
= going;
= asterities;
| = o$servan"e#governan"e;
H| = or#else;
d| = "harity;
7|( = ($t!$ereft of knowledge of the Self;
= a""ording to all s"hools of thoght#nanimosly;
= salvation#freedom;
= not;
= attains;
= $irth(s!;
H = hndred;
++ \c++ = ,=
= gods;
d = temple;
= tree;
= root;
| = living;
H| = $ed;
= on the srfa"e of the earth;
= deer skin?;
| = living;
= all;
T( = tta"hment;
| = en-oya$le things#worldly pleasres;
c| = sa"rifi"ing#a$andonment;
1 = whose;
= happiness;
= not;
| = does;
| = )on2atta"hment#desirelessness;
++ \++ = ,>
| = indlging in yoga;
| = or;
| = indlging in worldly pleasres;
| = or;
= indlging in good "ompany;
| = or;
|( = $ereft of "ompany;
1 = whose;
( = in ;rahman(God!;
= delights;
d = mind (here sol!;
d = revels;
dc = nandati.eva, revels alone#revels indeed;
++ ++ = 1@
q = god0s;
|| = song (here the s"riptre B$hagavatg3tA0!;
= a little;
H|| = stdied;
| = river Ganga;
= water drop;
||| = a little droplet, drnk;
d = on"e even;
= $y whom;
| = the enemy of B/raa0 (&ord Crishna!;
| = well worshipped;
H = is done;
1 = his;
= $y (ama, the lord of 'eath;
= not;
| = dis"ssion;
++ \++ = 1,
= pna8.api, again again;
= $irth;
= again again;
= death;
= again again;
| = mother;
= in the stoma"h;
H = sleep;
( = in this world#here;
| = family#world;
4(

d 1| = forda$le with great diffi"lty;


|s| = ot of $ondless "ompassion;
|( = prote"t;
| = Oh /raa0s enemy!(Crishh)a!;
++ ++ = 11
| = ?;
= torn#tattered "loth;
= "reated;
= throated man;
| = virtes sins;
= withot# having a$andoned;
= wayfarer?;
|| = the man seeking nion with god;
|| = ""ontrolled $y yoga;
d = mind;
= delights;
4||dd = like a "hild who has gone mad;
++ ++ = 16
= who (are!;
c = yo;
= who(am!;
H( = 3;
= when"e;
H| = has "ome;
| = who;
= my;
| = mother;
= who;
= my;
| = father;
= ths;
| = deem well#visalise;
= the entire;
H| = worthless#withot essen"e;
+ = world;
c4c| = having a$andoned#sa"rifi"ed;
1! = dream;
| = "onsideration#thinking;
++ ++ = 17
c = in yorself;
= in myself;
| = "ha.anyatra.eka8, and.in any other pla"e.only one;
* = the &ord /ahaavishh);
= in vain ; for nothing;prposeless;
! = yo get angry;
(* = mayi.asahishh)8, in me.intolerant;
= $e"ome;
d = e5al2minded#e5animity;
= everywhere;
c = yo;
|U = yo desire;
H|q = withot delay#in no time;
d = if;
*c = the 5ality#state of ;rahman#god2realisation;
++ ++ = 19
H| = in (towards!the enemy;
= in (towards! the friend;
= in(towards! the son;
4| = in (towards! relatives;
| = don0t;
= do;
H = effort;
T(| = for war(dissension! or pea"e2making;
1 = in all $eings;
?|c| = see yor own self;
= everywhere;
3c = give p;
d|7| = differen"e#otherness#dality;
++ ++ = 1:
| = desire;
H| = anger;
| = greed;
|( = infatation;
c4c|sc|= having a$andoned see as one0s own self;
| = deem#"onsider#visalise#imagine;
|s( = who am 3;
Hc7| = knowledge of self;
(|| = $ereft;
| = fools;
= they;
= are "ooked?;
= in the hell;
| = "ast in;
d = wealth;
++ U++ = 1<
= is to $e sng;
|| = $hagavatg3tA;
| = name of the lord;
(P = ,@@@ times;
= is to $e meditated;
| = &akshmi0s "onsort /ahAvishh)0s;
F = form#image;
HP = the n$orn one;
= is to $e lead#taken;
7 = good people;
= in the "ompany;
d = mind;
d = is to $e given;
d|| = to the poor (hm$le state! people;
= and;
++ c++ = 1=
= for happiness;
H = is done;
||| = sexal pleasres?;
|@ = later on in the end;
H| = in the $ody;
| = disease;
= even thogh;
| = in the world;
= death;
H = resort#srrender;
d = even then;
= not;
= releases#gives p;
|| = pApa.A"hara)a, sin2pra"tising;
++ ++ = 1>
H = wealth;
H = prposeless#in vain#danger2prod"tive;
| = deem#"onsider#visalise;
c = daily#always;
= not;
H1 = is;
= from that;
H = (even a little! happiness;
c = %rth;
|d = even from the the son;
= wealth;
|| = a"5iring peeople;
| = fear;
= everywhere;
7| = this;
(H = vihitA?, nderstood;
| = pro"edre#pra"ti"e#"stom;
++ ++ = 6@
||| = $reath2"ontrol;
c|(| = diet2"ontrol;
c = always#daily#"ertain;
Hc = n"ertain#temporary#ephemeral#transient;
= awareness after reasoning;
| = thoght#"onsidered "on"lion#opinion;
|! = with "hanting of the names of the lord;
|| = in the state of tran"e;
| = pay attention;
(d| = great "are attention;
++ \++ = 6,
|4 = the lots feet of the tea"her#gr;
= dependent;
= devotee;
|| = fromthe world;
H|{ = in no time from the "y"le of $irthdeath;
= released;
5| = sa.indriya.mAnasa, wwith senses and mind;
|d = "ontrol alone(niyamAt+h eva!;
5+ = yo will see;
= one0s own;
(d1 = heart2stationed;
d = God;
++ ++ = 61
= fool;
= "erain;
| = Grammar;
= grammati" formla 'k*i+nkara)a;
H = stdy;
= awakened#arosed?;
| = honora$le prefix;
H = Shankara;
= God;
H* = dis"iples;
4| = having $een taght#enlightened;
H = was#existed;
| = tested or awakened senses;
++ ++ = 66
= worship;
|d = lord Govinda;
= Oh foolish mind!;
|1| = (ex"eept! throgh#from remem$eran"e of the lord0s name;
H = other;
3| = plan#method#means;
( = not;
?| = we see;
= for "rossing the o"ean of $irths deaths;
++ ++ = 67