Bhaja Govindam: Meaning
Bhaja Govindam, also called Moha Mudgara, "the hammer for delusion", is traditionally attributed to Adi Shankaracharya. Tradition holds that he composed the opening refrain and twelve verses after it when he met an old grammarian in Varanasi, and that his disciples added the rest. In plain, rhythmic Sanskrit it attacks attachment to wealth, family, youth and outward show, and urges good company, discrimination and devotion. Editions differ in the number and order of the verses. The notes give the point of each verse and explain its key words.
भज गोविन्दं भज गोविन्दं गोविन्दं भज मूढमते । सम्प्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृङ्करणे ॥
bhaja govindaṃ bhaja govindaṃ govindaṃ bhaja mūḍhamate । samprāpte sannihite kāle nahi nahi rakṣati ḍukṛṅkaraṇe ॥
भज bhaja worship मूढमते mūḍhamate O foolish mind सन्निहिते काले sannihite kāle when the time (of death) is near डुकृङ्करणे ḍukṛṅkaraṇe a rule of grammar गोविंद को भजो, गोविंद को भजो, हे मूढ़, गोविंद को भजो! जब मृत्यु का समय निकट आएगा, तब व्याकरण के सूत्र तुम्हें नहीं, नहीं, बिल्कुल नहीं बचाएँगे।
Worship Govinda, worship Govinda, worship Govinda, you fool! When the appointed hour of death is near, the rules of grammar will not save you, no, not at all.
The refrain. Govinda, a name of Krishna, "protector of cows". The traditional story says Shankara, walking in Varanasi with his disciples, heard an old scholar reciting rules of Sanskrit grammar and told him to worship God instead. "Dukrinkarane" is a grammatical rule about the root kri; it stands for all learning pursued for its own sake. The refrain is repeated after each verse in recitation.
मूढ जहीहि धनागमतृष्णां कुरु सद्बुद्धिं मनसि वितृष्णाम् । यल्लभसे निजकर्मोपात्तम् वित्तं तेन विनोदय चित्तं ॥
mūḍha jahīhi dhanāgamatṛṣṇāṃ kuru sadbuddhiṃ manasi vitṛṣṇām । yallabhase nijakarmopāttam vittaṃ tena vinodaya cittaṃ ॥
धनागमतृष्णाम् dhanāgamatṛṣṇām the thirst for gaining wealth वितृष्णाम् vitṛṣṇām freedom from craving निजकर्मोपात्तम् nijakarmopāttam gained by your own work हे मूढ़, धन जमा करने की तृष्णा छोड़ो; मन को सद्बुद्धि और तृष्णा-रहित विचारों में लगाओ। अपने कर्म से जो कुछ मिले, उसी से मन को प्रसन्न रखो।
Fool, give up your thirst to amass wealth; turn your mind to good thoughts, free of craving. Be content with whatever comes to you through your own work.
The first teaching is about wealth: give up the thirst to pile it up, and be content with what your own honest work brings.
नारीस्तनभरनाभीदेशम् दृष्ट्वा मागा मोहावेशम् । एतन्मान्सवसादिविकारम् मनसि विचिन्तय वारं वारम् ॥
nārīstanabharanābhīdeśam dṛṣṭvā māgā mohāveśam । etanmānsavasādivikāram manasi vicintaya vāraṃ vāram ॥
मोहावेशम् mohāveśam the grip of infatuation विकारम् vikāram a changing form वारं वारम् vāraṃ vāram again and again स्त्री के शरीर को देखकर मोह में मत पड़ो; यह मांस और चर्बी का ही विकार है। इस पर मन में बार-बार विचार करो।
Seeing a woman's body, do not fall into infatuation; it is only a changing form of flesh and fat. Reflect on this in your mind again and again.
A blunt verse against infatuation, addressed to a male listener: the body that attracts is only flesh and fat. The point is to see clearly and not be carried away, a theme the poem applies to every kind of attachment.
नलिनीदलगतजलमतितरलम् तद्वज्जीवितमतिशयचपलम् । विद्धि व्याध्यभिमानग्रस्तं लोकं शोकहतं च समस्तम् ॥
nalinīdalagatajalamatitaralam tadvajjīvitamatiśayacapalam । viddhi vyādhyabhimānagrastaṃ lokaṃ śokahataṃ ca samastam ॥
नलिनीदल nalinīdala lotus leaf चपलम् capalam unsteady शोकहतम् śokahatam stricken by grief जीवन कमल के पत्ते पर पड़ी जल की बूँद के समान अत्यंत चंचल है; जान लो कि सारा संसार रोग और अहंकार से ग्रस्त और शोक से पीड़ित है।
Life is as unsteady as a drop of water on a lotus leaf; know that the whole world is gripped by disease and pride and stricken with grief.
Life is as unsteady as a drop of water rolling on a lotus leaf, a common image in Indian thought for something that touches the world without clinging to it, and that can slip away at any moment.
यावद्वित्तोपार्जनसक्तः तावन्निजपरिवारो रक्तः । पश्चाज्जीवति जर्जरदेहे वार्तां कोऽपि न पृच्छति गेहे ॥
yāvadvittopārjanasaktaḥ tāvannijaparivāro raktaḥ । paścājjīvati jarjaradehe vārtāṃ ko'pi na pṛcchati gehe ॥
वित्तोपार्जनसक्तः vittopārjanasaktaḥ able to earn money जर्जरदेहे jarjaradehe when the body is worn out वार्ताम् vārtām news, asking after जब तक तुम धन कमाने में लगे हो, तब तक परिवार तुमसे प्रेम करता है; बाद में जब शरीर बुढ़ापे से जर्जर हो जाता है, तो घर में कोई हाल भी नहीं पूछता।
As long as you can earn money, your family is fond of you; later, when your body grows frail with age, no one at home even asks after you.
A plain observation about family life: affection often follows earning power, and the old are left alone.
यावत्पवनो निवसति देहे तावत् पृच्छति कुशलं गेहे । गतवति वायौ देहापाये भार्या बिभ्यति तस्मिन्काये ॥
yāvatpavano nivasati dehe tāvat pṛcchati kuśalaṃ gehe । gatavati vāyau dehāpāye bhāryā bibhyati tasminkāye ॥
पवनः pavanaḥ breath कुशलम् kuśalam well-being देहापाये dehāpāye when the body falls जब तक शरीर में प्राण है, तब तक घर में कुशल पूछी जाती है; प्राण निकल जाने और शरीर गिर जाने पर पत्नी भी उस शरीर से डरती है।
As long as breath dwells in the body, they ask at home how you are; once the breath has left and the body falls, even your wife fears that corpse.
While breath remains, people ask how you are; once it leaves, even those closest fear the body. The verse brings home that the body we cling to is not the self.
बालस्तावत् क्रीडासक्तः तरुणस्तावत् तरुणीसक्तः । वृद्धस्तावच्चिन्तासक्तः परमे ब्रह्मणि कोऽपि न सक्तः ॥
bālastāvat krīḍāsaktaḥ taruṇastāvat taruṇīsaktaḥ । vṛddhastāvaccintāsaktaḥ parame brahmaṇi ko'pi na saktaḥ ॥
क्रीडासक्तः krīḍāsaktaḥ absorbed in play चिन्तासक्तः cintāsaktaḥ absorbed in worry परमे ब्रह्मणि parame brahmaṇi in the supreme Brahman बालक खेल में लगा रहता है, युवक युवतियों में, वृद्ध चिंताओं में; परम ब्रह्म में कोई नहीं लगता।
The child is absorbed in play, the youth in young women, the old man in worries; no one is absorbed in the supreme Brahman.
Each stage of life has its own attachment, play, love and worry, and none of them turns towards Brahman, the supreme reality.
का ते कांता कस्ते पुत्रः संसारोऽयमतीव विचित्रः । कस्य त्वं कः कुत आयातः तत्त्वं चिन्तय तदिह भ्रातः ॥
kā te kāṃtā kaste putraḥ saṃsāro'yamatīva vicitraḥ । kasya tvaṃ kaḥ kuta āyātaḥ tattvaṃ cintaya tadiha bhrātaḥ ॥
कान्ता kāntā wife, beloved विचित्रः vicitraḥ strange तत्त्वम् tattvam the truth भ्रातः bhrātaḥ brother कौन तुम्हारी पत्नी है? कौन तुम्हारा पुत्र? यह संसार अत्यंत विचित्र है। तुम किसके हो? तुम कौन हो? कहाँ से आए हो? भाई, इसी सत्य पर यहीं विचार करो।
Who is your wife? Who is your son? This world is very strange. Whose are you? Who are you? Where have you come from? Think on this truth here and now, brother.
Questions to wake the listener: who are your wife and son, really? Who are you, and where have you come from? Asking "who am I" is a central practice of Advaita.
सत्संगत्वे निस्संगत्वं निस्संगत्वे निर्मोहत्वं । निर्मोहत्वे निश्चलतत्त्वं निश्चलतत्त्वे जीवन्मुक्तिः ॥
satsaṃgatve nissaṃgatvaṃ nissaṃgatve nirmohatvaṃ । nirmohatve niścalatattvaṃ niścalatattve jīvanmuktiḥ ॥
सत्सङ्गत्वे satsaṅgatve in the company of the good निर्मोहत्वम् nirmohatvam freedom from delusion जीवन्मुक्तिः jīvanmuktiḥ liberation while living सत्संग से निःसंगता आती है, निःसंगता से निर्मोह, निर्मोह से अचल तत्व, और अचल तत्व से जीवन्मुक्ति।
From the company of the good comes non-attachment; from non-attachment, freedom from delusion; from freedom from delusion, the unmoving truth; from the unmoving truth, liberation in this life.
One of the best known verses: a ladder from satsang, the company of the good, to non-attachment, to freedom from delusion, to steady truth, to jivanmukti, liberation while still living.
वयसि गते कः कामविकारः शुष्के नीरे कः कासारः । क्षीणे वित्ते कः परिवारः ज्ञाते तत्त्वे कः संसारः ॥
vayasi gate kaḥ kāmavikāraḥ śuṣke nīre kaḥ kāsāraḥ । kṣīṇe vitte kaḥ parivāraḥ jñāte tattve kaḥ saṃsāraḥ ॥
वयसि गते vayasi gate when youth is gone कासारः kāsāraḥ lake संसारः saṃsāraḥ the world of birth and death आयु ढल जाने पर काम का विकार कहाँ? जल सूख जाने पर तालाब कहाँ? धन नष्ट होने पर परिवार कहाँ? तत्व जान लेने पर संसार कहाँ?
When youth is gone, where is lust? When the water dries up, where is the lake? When wealth is gone, where is the family? When the truth is known, where is the world of birth and death?
Each thing lasts only as long as its cause: desire with youth, the lake with water, the family with wealth; and the world of birth and death lasts only as long as the truth is not known.
मा कुरु धनजनयौवनगर्वं हरति निमेषात्कालः सर्वं । मायामयमिदमखिलम् हित्वा ब्रह्मपदम् त्वं प्रविश विदित्वा ॥
mā kuru dhanajanayauvanagarvaṃ harati nimeṣātkālaḥ sarvaṃ । māyāmayamidamakhilam hitvā brahmapadam tvaṃ praviśa viditvā ॥
गर्वम् garvam pride निमेषात् nimeṣāt in the blink of an eye मायामयम् māyāmayam made of illusion धन, जन और यौवन पर गर्व मत करो; काल पल भर में सब छीन लेता है। इस मायामय सबको छोड़कर, ब्रह्म को जानकर उसमें प्रवेश करो।
Do not be proud of wealth, people or youth; time takes them all away in a moment. Leave all this, which is made of illusion, and knowing Brahman, enter into it.
Wealth, people and youth are taken by time in the blink of an eye (nimesha). Knowing this, leave what is made of maya and enter Brahman.
दिनयामिन्यौ सायं प्रातः शिशिरवसन्तौ पुनरायातः । कालः क्रीडति गच्छत्यायुः तदपि न मुञ्चत्याशावायुः ॥
dinayāminyau sāyaṃ prātaḥ śiśiravasantau punarāyātaḥ । kālaḥ krīḍati gacchatyāyuḥ tadapi na muñcatyāśāvāyuḥ ॥
दिनयामिन्यौ dinayāminyau day and night आयुः āyuḥ life span आशावायुः āśāvāyuḥ the wind of desire दिन और रात, सांझ और सवेरा, सर्दी और वसंत बार-बार आते हैं; काल खेलता है, आयु बीतती है, फिर भी आशा की वायु नहीं छूटती।
Day and night, dusk and dawn, winter and spring come again and again; time plays, life runs out, and still the wind of desire does not let go.
Days, nights and seasons come back again and again, but life does not; time plays with us, and still the wind of hope and desire (asha) keeps blowing.
का ते कान्ता धनगतचिन्ता वातुल किं तव नास्ति नियन्ता । त्रिजगति सज्जनसङ्गतिरेका भवति भवार्णवतरणे नौका ॥
kā te kāntā dhanagatacintā vātula kiṃ tava nāsti niyantā । trijagati sajjanasaṅgatirekā bhavati bhavārṇavataraṇe naukā ॥
वातुल vātula madman सज्जनसङ्गतिः sajjanasaṅgatiḥ the company of the good भवार्णव bhavārṇava the ocean of birth and death नौका naukā boat पत्नी और धन की चिंता क्यों, हे पागल? क्या तुम्हारा कोई नियंता नहीं? तीनों लोकों में केवल सज्जनों की संगति ही भव-सागर पार करने की नाव है।
Why worry about wife and wealth, you madman? Is there no one who rules over you? In the three worlds, only the company of the good is the boat for crossing the ocean of birth.
Worry about family and money is called madness; the only boat across the ocean of birth and death (bhavarnava) is the company of the good, returning to the theme of verse 9.
द्वादशमंजरिकाभिरशेषः कथितो वैयाकरणस्यैषः । उपदेशोऽभूद्विद्या-निपुणैः श्रीमच्छङ्कर-भगवच्छरणैः ॥
dvādaśamaṃjarikābhiraśeṣaḥ kathito vaiyākaraṇasyaiṣaḥ । upadeśo'bhūdvidyā-nipuṇaiḥ śrīmacchaṅkara-bhagavaccharaṇaiḥ ॥
द्वादशमञ्जरिकाभिः dvādaśamañjarikābhiḥ in a garland of twelve verses वैयाकरणस्य vaiyākaraṇasya to the grammarian उपदेशः upadeśaḥ teaching बारह श्लोकों की इस मंजरी से यह पूरा उपदेश विद्या में निपुण श्रीमद् शंकर भगवत्पाद ने एक वैयाकरण को दिया।
This whole teaching, in a garland of twelve verses, was given to a grammarian by the revered Shankara, master of learning.
This verse records the tradition about the poem itself: Shankara taught it to a grammarian as a "garland of twelve verses" (dvadasha-manjarika). Tradition holds that the verses that follow were added by his disciples.
जटिलो मुण्डी लुञ्छितकेशः काषायाम्बरबहुकृतवेषः । पश्यन्नपि च न पश्यति मूढः उदरनिमित्तं बहुकृतवेषः ॥
jaṭilo muṇḍī luñchitakeśaḥ kāṣāyāmbarabahukṛtaveṣaḥ । paśyannapi ca na paśyati mūḍhaḥ udaranimittaṃ bahukṛtaveṣaḥ ॥
जटिलः jaṭilaḥ one with matted hair काषायाम्बर kāṣāyāmbara ochre robes उदरनिमित्तम् udaranimittam for the sake of the belly कोई जटाधारी है, कोई मुंडित, कोई बाल नोंचे हुए, कोई गेरुए वस्त्रों में तरह-तरह के वेश धरे: मूढ़ देखकर भी नहीं देखता; ये सारे वेश केवल पेट भरने के लिए हैं।
One has matted hair, one a shaven head, one has plucked out his hair, another wears ochre robes in many styles: the fool sees and yet does not see; all these disguises are only for filling the belly.
A sharp verse on false renunciation: matted locks, shaven heads, plucked hair and ochre robes can all be costumes worn "for the sake of the belly", to earn a living. Outer signs are not inner freedom.
अङ्गं गलितं पलितं मुण्डं दशनविहीनं जातं तुण्डम् । वृद्धो याति गृहीत्वा दण्डं तदपि न मुञ्चत्याशापिण्डम् ॥
aṅgaṃ galitaṃ palitaṃ muṇḍaṃ daśanavihīnaṃ jātaṃ tuṇḍam । vṛddho yāti gṛhītvā daṇḍaṃ tadapi na muñcatyāśāpiṇḍam ॥
पलितम् palitam grey दशनविहीनम् daśanavihīnam without teeth दण्डम् daṇḍam walking stick आशापिण्डम् āśāpiṇḍam the lump of desire अंग शिथिल हो गए, सिर सफ़ेद हो गया, मुँह दाँतों से खाली हो गया; बूढ़ा लाठी लेकर चलता है, फिर भी आशा का पिंड नहीं छोड़ता।
The limbs have weakened, the head is grey, the mouth has lost its teeth; the old man walks leaning on a stick, and still he does not let go of the lump of desire.
Old age takes the strength of the body, the colour of the hair and the teeth, yet the "lump of desire" (asha-pinda) remains.
अग्रे वह्निः पृष्ठेभानुः रात्रौ चुबुकसमर्पितजानुः । करतलभिक्षस्तरुतलवासः तदपि न मुञ्चत्याशापाशः ॥
agre vahniḥ pṛṣṭhebhānuḥ rātrau cubukasamarpitajānuḥ । karatalabhikṣastarutalavāsaḥ tadapi na muñcatyāśāpāśaḥ ॥
वह्निः vahniḥ fire करतलभिक्षः karatalabhikṣaḥ begging into the palms आशापाशः āśāpāśaḥ the noose of desire आगे आग, पीछे सूर्य, रात में घुटनों में ठोड़ी दबाए, हथेली में भिक्षा और पेड़ के नीचे निवास: फिर भी आशा का पाश नहीं छोड़ता।
Fire in front, the sun behind, at night sitting with knees to chin, begging into his palms and living under a tree: still he does not let go of the noose of desire.
Even a life of hardship, warming oneself at a fire, sitting with knees to chin in the cold night, begging and sleeping under trees, does not by itself free one from desire.
कुरुते गङ्गासागरगमनं व्रतपरिपालनमथवा दानम् । ज्ञान विहीनः सर्व मतेन मुक्तिं न भजति जन्मशतेन ॥
kurute gaṅgāsāgaragamanaṃ vrataparipālanamathavā dānam । jñāna vihīnaḥ sarva matena muktiṃ na bhajati janmaśatena ॥
गङ्गासागरगमनम् gaṅgāsāgaragamanam going to Gangasagar दानम् dānam charity ज्ञानविहीनः jñānavihīnaḥ without knowledge कोई गंगासागर जाए, व्रत रखे या दान करे; पर ज्ञान के बिना, सब मतों के अनुसार, सौ जन्मों में भी मुक्ति नहीं मिलती।
One may go to where the Ganga meets the sea, keep vows or give in charity; but without knowledge, by every teaching, one does not gain liberation even in a hundred births.
Pilgrimage to Gangasagar, where the Ganga meets the sea, vows and charity are good acts, but by every teaching liberation needs knowledge (jnana).
सुर मंदिर तरु मूल निवासः शय्या भूतल मजिनं वासः । सर्व परिग्रह भोग त्यागः कस्य सुखं न करोति विरागः ॥
sura maṃdira taru mūla nivāsaḥ śayyā bhūtala majinaṃ vāsaḥ । sarva parigraha bhoga tyāgaḥ kasya sukhaṃ na karoti virāgaḥ ॥
तरुमूल tarumūla the foot of a tree अजिनम् ajinam deerskin विरागः virāgaḥ dispassion देवालय में या पेड़ के नीचे निवास, धरती पर सोना, मृगचर्म पहनना, सब संग्रह और भोग का त्याग: ऐसा वैराग्य किसे सुखी नहीं करता?
Living in a temple or under a tree, sleeping on the ground, wearing a deerskin, giving up all possessions and pleasures: whom does such dispassion not make happy?
The happiness of true dispassion (vairagya): a simple life with few possessions brings a contentment that wealth cannot.
योगरतो वा भोगरतो वा सङ्गरतो वा सङ्गविहीनः । यस्य ब्रह्मणि रमते चित्तं नन्दति नन्दति नन्दत्येव ॥
yogarato vā bhogarato vā saṅgarato vā saṅgavihīnaḥ । yasya brahmaṇi ramate cittaṃ nandati nandati nandatyeva ॥
योगरतः yogarataḥ given to yoga भोगरतः bhogarataḥ given to enjoyment नन्दति nandati rejoices चाहे योग में रत हो या भोग में, संग में हो या अकेले, जिसका चित्त ब्रह्म में रमता है, वह आनंदित रहता है, आनंदित रहता है, निश्चय ही आनंदित रहता है।
Whether given to yoga or to pleasure, whether in company or alone, the one whose mind delights in Brahman rejoices, rejoices, rejoices indeed.
Outer circumstances do not matter, yoga or enjoyment, company or solitude; what matters is a mind that delights in Brahman. Such a person rejoices, and the word is repeated three times for emphasis.
भगवद् गीता किञ्चिदधीता गङ्गा जललव कणिकापीता । सकृदपि येन मुरारि समर्चा क्रियते तस्य यमेन न चर्चा ॥
bhagavad gītā kiñcidadhītā gaṅgā jalalava kaṇikāpītā । sakṛdapi yena murāri samarcā kriyate tasya yamena na carcā ॥
किञ्चिदधीता kiñcidadhītā studied even a little मुरारि murāri Murari, Krishna यमेन yamena with Yama जिसने भगवद्गीता का थोड़ा भी अध्ययन किया, गंगाजल की एक बूँद भी पी, और एक बार भी मुरारि की पूजा की, उससे यमराज की कोई चर्चा नहीं होती।
One who has read even a little of the Bhagavad Gita, drunk even a drop of Ganga water, and worshipped Murari even once, has nothing to discuss with Yama.
Even a little of the Bhagavad Gita, a drop of Ganga water and a single act of worship of Krishna (Murari, enemy of the demon Mura) free one from Yama, the god of death.
पुनरपि जननं पुनरपि मरणं पुनरपि जननी जठरे शयनम् । इह संसारे बहुदुस्तारे कृपयाऽपारे पाहि मुरारे ॥
punarapi jananaṃ punarapi maraṇaṃ punarapi jananī jaṭhare śayanam । iha saṃsāre bahudustāre kṛpayā'pāre pāhi murāre ॥
पुनरपि punarapi again जननीजठरे jananījaṭhare in a mother's womb दुस्तारे dustāre hard to cross पाहि pāhi protect फिर जन्म, फिर मृत्यु, फिर माँ के गर्भ में शयन: इस अत्यंत दुस्तर, अपार संसार में, हे मुरारि, कृपा करके मेरी रक्षा करो।
Born again, dying again, lying again in a mother's womb: in this world of birth and death, so hard to cross and so endless, save me by your grace, Murari.
Perhaps the most sung verse of the poem: birth again, death again, the womb again. It turns from teaching to prayer, asking Murari for grace to cross the ocean of samsara.
रथ्या चर्पट विरचित कन्थः पुण्यापुण्य विवर्जित पन्थः । योगी योगनियोजित चित्तो रमते बालोन्मत्तवदेव ॥
rathyā carpaṭa viracita kanthaḥ puṇyāpuṇya vivarjita panthaḥ । yogī yoganiyojita citto ramate bālonmattavadeva ॥
कन्थः kanthaḥ patched cloak पुण्यापुण्य puṇyāpuṇya merit and sin बालोन्मत्तवत् bālonmattavat like a child or a madman गलियों से बीने चीथड़ों की गुदड़ी पहने, पुण्य-पाप से परे मार्ग पर चलने वाला, योग में चित्त लगाए योगी बालक या उन्मत्त की तरह आनंद में रहता है।
Wearing a patched cloak of rags picked from the streets, walking a path beyond merit and sin, the yogi whose mind is fixed in yoga delights like a child or a madman.
A picture of the free yogi: dressed in rags, beyond merit and sin, happy like a child or a madman, because he no longer cares what the world thinks.
कस्त्वं कोऽहं कुत आयातः का मे जननी को मे तातः । इति परिभावय सर्वमसारम् विश्वं त्यक्त्वा स्वप्न विचारम् ॥
kastvaṃ ko'haṃ kuta āyātaḥ kā me jananī ko me tātaḥ । iti paribhāvaya sarvamasāram viśvaṃ tyaktvā svapna vicāram ॥
परिभावय paribhāvaya reflect असारम् asāram without substance स्वप्नविचारम् svapnavicāram like a dream तुम कौन हो? मैं कौन हूँ? मैं कहाँ से आया? मेरी माँ कौन है, मेरा पिता कौन? ऐसा विचार करो, इस सबको सारहीन जानो, और स्वप्न जैसे इस संसार को छोड़ दो।
Who are you? Who am I? Where have I come from? Who is my mother, who my father? Reflect thus, see it all as without substance, and leave this world, which is like a dream.
The questions of verse 8 return: who are you, who am I? Seeing the world as a dream helps one let go of it.
त्वयि मयि चान्यत्रैको विष्णुः व्यर्थं कुप्यसि मय्यसहिष्णुः । भव समचित्तः सर्वत्र त्वं वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥
tvayi mayi cānyatraiko viṣṇuḥ vyarthaṃ kupyasi mayyasahiṣṇuḥ । bhava samacittaḥ sarvatra tvaṃ vāñchasyacirādyadi viṣṇutvam ॥
विष्णुः viṣṇuḥ Vishnu, the all-pervading असहिष्णुः asahiṣṇuḥ impatient समचित्तः samacittaḥ even-minded तुममें, मुझमें और अन्यत्र भी एक ही विष्णु हैं; मुझ पर तुम्हारा क्रोध और अधीरता व्यर्थ है। यदि शीघ्र विष्णु-पद चाहते हो, तो सबके प्रति समचित्त बनो।
In you, in me and everywhere else there is one Vishnu; your anger at me, your impatience, is pointless. If you want soon to reach Vishnu's state, be even-minded towards all.
One Vishnu, the one Lord, lives in you, in me and in everyone, so anger at another is anger at him. Even-mindedness towards all is the way to him.
शत्रौ मित्रे पुत्रे बन्धौ मा कुरु यत्नं विग्रहसन्धौ । सर्वस्मिन्नपि पश्यात्मानं सर्वत्रोत्सृज भेदाज्ञानम् ॥
śatrau mitre putre bandhau mā kuru yatnaṃ vigrahasandhau । sarvasminnapi paśyātmānaṃ sarvatrotsṛja bhedājñānam ॥
विग्रहसन्धौ vigrahasandhau in war and peace आत्मानम् ātmānam the Self भेदाज्ञानम् bhedājñānam the ignorance that sees difference शत्रु, मित्र, पुत्र या बंधु से वैर या मेल का प्रयत्न मत करो; सबमें अपने आत्मा को देखो, और हर जगह भेद के अज्ञान को छोड़ दो।
Make no effort at war or peace with enemy, friend, son or kin; see your own Self in everything, and give up everywhere the ignorance that sees difference.
Do not strain for quarrel or alliance with enemy, friend, son or kin; see the one Self in all, and drop the ignorance that sees difference (bhedajnana).
कामं क्रोधं लोभं मोहं त्यक्त्वा ऽऽत्मानं भावय को ऽहम् । आत्मज्ञान विहीना मूढाः ते पच्यन्ते नरकनिगूढाः ॥
kāmaṃ krodhaṃ lobhaṃ mohaṃ tyaktvā ''tmānaṃ bhāvaya ko 'ham । ātmajñāna vihīnā mūḍhāḥ te pacyante narakanigūḍhāḥ ॥
कामम् kāmam desire क्रोधम् krodham anger आत्मज्ञानविहीनाः ātmajñānavihīnāḥ without knowledge of the Self काम, क्रोध, लोभ और मोह छोड़कर आत्मा का विचार करो: मैं कौन हूँ? आत्मज्ञान से रहित मूढ़ नरक की गहराइयों में पकाए जाते हैं।
Giving up lust, anger, greed and delusion, reflect on the Self: who am I? Fools without knowledge of the Self are cooked in the depths of hell.
The four great enemies, desire, anger, greed and delusion, must be given up, and the question "who am I?" pursued. Without self-knowledge, the verse warns, people suffer.
गेयं गीता नाम सहस्रं ध्येयं श्रीपति रूपमजस्रम् । नेयं सज्जन सङ्गे चित्तं देयं दीनजनाय च वित्तम् ॥
geyaṃ gītā nāma sahasraṃ dhyeyaṃ śrīpati rūpamajasram । neyaṃ sajjana saṅge cittaṃ deyaṃ dīnajanāya ca vittam ॥
गीता gītā the Bhagavad Gita नामसहस्रम् nāmasahasram the thousand names श्रीपति śrīpati the lord of Lakshmi, Vishnu दीनजनाय dīnajanāya to the poor गीता और सहस्रनाम का गान करो; लक्ष्मीपति के रूप का निरंतर ध्यान करो; मन को सज्जनों की संगति में लगाओ; धन दीनजनों को दो।
Sing the Gita and the thousand names; meditate always on the form of Lakshmi's lord; lead the mind to the company of the good; give your wealth to the poor.
A short guide to daily practice: sing the Bhagavad Gita and the Vishnu Sahasranama (the thousand names), meditate on Vishnu, the lord of Lakshmi (Shripati), keep good company and give to the needy.
सुखतः क्रियते रामाभोगः पश्चाद्धन्त शरीरे रोगः । यद्यपि लोके मरणं शरणं तदपि न मुञ्चति पापाचरणम् ॥
sukhataḥ kriyate rāmābhogaḥ paścāddhanta śarīre rogaḥ । yadyapi loke maraṇaṃ śaraṇaṃ tadapi na muñcati pāpācaraṇam ॥
रोगः rogaḥ disease मरणम् maraṇam death पापाचरणम् pāpācaraṇam wrong conduct सुख के लिए लोग भोग करते हैं; बाद में, हाय, शरीर में रोग आ जाता है। यद्यपि संसार में अंत में मृत्यु ही शरण है, फिर भी लोग पाप का आचरण नहीं छोड़ते।
People enjoy women for the sake of pleasure; afterwards, alas, disease comes to the body. Though in this world death is the end of all, still they do not give up sinful ways.
Pleasure is followed by disease, and death is certain; yet people do not give up wrong ways. The verse asks the listener to see the whole course of life, not just its pleasant start.
अर्थमनर्थं भावय नित्यं नास्तिततः सुखलेशः सत्यम् । पुत्रादपि धनभाजां भीतिः सर्वत्रैषा विहिता रीतिः ॥
arthamanarthaṃ bhāvaya nityaṃ nāstitataḥ sukhaleśaḥ satyam । putrādapi dhanabhājāṃ bhītiḥ sarvatraiṣā vihitā rītiḥ ॥
अर्थम् artham wealth अनर्थम् anartham harm भीतिः bhītiḥ fear धन को सदा अनर्थ का कारण समझो; सच में उसमें सुख का लेश भी नहीं है। धनवान को अपने पुत्र से भी भय होता है; हर जगह यही रीति है।
Always see wealth as the source of harm; truly, there is not a trace of happiness in it. The rich fear even their own sons; this is the way of things everywhere.
Artha, wealth, is called anartha, harm, a play on the two words. The rich even fear their own sons, because of quarrels over money.
प्राणायामं प्रत्याहारं नित्यानित्य विवेकविचारम् । जाप्यसमेत समाधिविधानं कुर्ववधानं महदवधानम् ॥
prāṇāyāmaṃ pratyāhāraṃ nityānitya vivekavicāram । jāpyasameta samādhividhānaṃ kurvavadhānaṃ mahadavadhānam ॥
प्राणायामम् prāṇāyāmam control of the breath प्रत्याहारम् pratyāhāram withdrawal of the senses विवेक viveka discrimination समाधि samādhi absorption in meditation प्राणायाम, प्रत्याहार, नित्य और अनित्य के विवेक का विचार, जप सहित समाधि का अभ्यास: इन्हें सावधानी से, बड़ी सावधानी से करो।
Control of breath, withdrawal of the senses, discernment between the eternal and the passing, japa joined with the practice of samadhi: do these with care, with great care.
The practices of yoga and Vedanta: control of the breath (pranayama), withdrawal of the senses (pratyahara), discrimination between the eternal and the passing (viveka), and japa with meditation. The verse asks for them to be done with great care.
गुरुचरणाम्बुज निर्भर भक्तः संसारादचिराद्भव मुक्तः । सेन्द्रियमानस नियमादेवं द्रक्ष्यसि निज हृदयस्थं देवम् ॥
gurucaraṇāmbuja nirbhara bhaktaḥ saṃsārādacirādbhava muktaḥ । sendriyamānasa niyamādevaṃ drakṣyasi nija hṛdayasthaṃ devam ॥
गुरुचरणाम्बुज gurucaraṇāmbuja the lotus feet of the guru नियमात् niyamāt through discipline हृदयस्थम् hṛdayastham dwelling in the heart गुरु के चरण-कमलों में पूरी भक्ति रखकर शीघ्र संसार से मुक्त हो जाओ; इंद्रियों और मन के इसी संयम से तुम अपने हृदय में स्थित देव के दर्शन करोगे।
Devoted wholly to the lotus feet of the guru, become free of the world of birth and death soon; through this discipline of the senses and the mind, you will see the God who dwells in your own heart.
The closing verse: complete devotion to the guru's feet, with discipline of the senses and mind, leads to seeing God in one's own heart. The poem that began by attacking empty learning ends with devotion and inner vision.
Sources & checks
- Commentary by
- SanatanVani editorial process
- Checked by
- SanatanVani editorial process
- Sources
- Bhaja Govindam, Wikipedia (2026)
- Jivanmukta, Wikipedia (2026)
- Vishnu Sahasranama, Wikipedia (2026)
- Bhagavad Gita, Wikipedia (2026)