Bhaja Govindam

भज गोविन्दम्

All 31 verses

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Verse 1

भज गोविन्दं भज गोविन्दं गोविन्दं भज मूढमते । सम्प्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृङ्करणे ॥१॥

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भज गोविन्दं भज गोविन्दं: Worship Govinda, worship Govinda,
गोविन्दं भज मूढमते ।: worship Govinda, O foolish mind!
सम्प्राप्ते सन्निहिते काले: When the appointed time arrives close at hand,
नहि नहि रक्षति डुकृङ्करणे ॥१॥: grammar surely, surely does not save you.

The refrain redirects anxious learning toward remembrance of Govinda. When death nears, no amount of grammatical scholarship substitutes for devotion to the Lord who is the Self.

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Verse 2

मूढ जहीहि धनागमतृष्णां कुरु सद्बुद्धिं मनसि वितृष्णाम् । यल्लभसे निजकर्मोपात्तं वित्तं तेन विनोदय चित्तम् ॥२॥

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मूढ जहीहि धनागमतृष्णां: O fool, abandon the thirst for wealth to come;
कुरु सद्बुद्धिं मनसि वितृष्णाम् ।: cultivate right understanding and dispassion in the mind.
यल्लभसे निजकर्मोपात्तं: Whatever wealth you gain through your own labour,
वित्तं तेन विनोदय चित्तम् ॥२॥: with that alone delight your mind.

Craving for ever more wealth is opposed to contentment with what comes through one's own action. True peace arises when the mind rests in what is earned rightly, not in endless accumulation.

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Verse 3

नारीस्तनभरनाभीदेशं दृष्ट्वा मा गा मोहावेशम् । एतन्मांसवसादिविकारं मनसि विचिन्तय वारं वारम् ॥३॥

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नारीस्तनभरनाभीदेशं: Seeing the breasts and navel-region of women,
दृष्ट्वा मा गा मोहावेशम् ।: do not fall into delusion's grip.
एतन्मांसवसादिविकारं: Reflect again and again in the mind
मनसि विचिन्तय वारं वारम् ॥३॥: that this is flesh, fat, and such changeable matter.

The verse interrupts objectifying fascination by recalling the body's impermanent materiality. Discrimination turns the gaze from surface attraction toward the truth that form is passing appearance.

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Verse 4

नलिनीदलगतजलमतितरलं तद्वज्जीवितमतिशयचपलम् । विद्धि व्याध्यभिमानग्रस्तं लोकं शोकहतं च समस्तम् ॥४॥

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नलिनीदलगतजलमतितरलं: Water on a lotus leaf is exceedingly unstable;
तद्वज्जीवितमतिशयचपलम् ।: so too is life surpassingly fleeting.
विद्धि व्याध्यभिमानग्रस्तं: Know the whole world is seized by disease and pride,
लोकं शोकहतं च समस्तम् ॥४॥: and struck down by grief.

Water on a lotus leaf becomes the image of precarious life amid illness, pride, and grief. Seeing the world's fragility loosens the grip of worldly attachment.

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Verse 5

यावद्वित्तोपार्जनसक्तः तावन्निजपरिवारो रक्तः । पश्चाज्जीवति जर्जरदेहे वार्तां कोऽपि न पृच्छति गेहे ॥५॥

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यावद्वित्तोपार्जनसक्तः: As long as one is intent on earning wealth,
तावन्निजपरिवारो रक्तः ।: so long one's own family is attached.
पश्चाज्जीवति जर्जरदेहे: Later one lives in a decrepit old body,
वार्तां कोऽपि न पृच्छति गेहे ॥५॥: and no one at home even asks one's welfare.

Conditional social affection is exposed by the decline of earning power and bodily strength. What seemed loyal devotion was often tied to utility, revealing the need for a refuge beyond shifting relationships.

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Verse 6

यावत्पवनो निवसति देहे तावत्पृच्छति कुशलं गेहे । गतवति वायौ देहापाये भार्या बिभ्यति तस्मिन्काये ॥६॥

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यावत्पवनो निवसति देहे: As long as breath dwells in the body,
तावत्पृच्छति कुशलं गेहे ।: people at home inquire after one's welfare.
गतवति वायौ देहापाये: When the breath departs and the body falls,
भार्या बिभ्यति तस्मिन्काये ॥६॥: even the wife fears that very body.

The departing life-breath reveals the difference between a living person and a body treated as an object. What the world loved was the presence of consciousness, not the corpse left behind.

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Verse 7

बालस्तावत्क्रीडासक्तः तरुणस्तावत्तरुणीसक्तः । वृद्धस्तावच्चिन्तासक्तः परमे ब्रह्मणि कोऽपि न सक्तः ॥७॥

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बालस्तावत्क्रीडासक्तः: In childhood one is absorbed in play;
तरुणस्तावत्तरुणीसक्तः ।: in youth, absorbed in young women.
वृद्धस्तावच्चिन्तासक्तः: In old age one is absorbed in worry;
परमे ब्रह्मणि कोऽपि न सक्तः ॥७॥: yet no one is absorbed in supreme Brahman.

Childhood, youth, and old age each have their absorption; Brahman is repeatedly postponed. Each life-stage offers its distraction while the one eternal aim remains neglected.

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Verse 8

का ते कान्ता कस्ते पुत्रः संसारोऽयमतीव विचित्रः । कस्य त्वं कः कुत आयातः तत्त्वं चिन्तय तदिह भ्रातः ॥८॥

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का ते कान्ता कस्ते पुत्रः: Who is your wife? Who is your son?
संसारोऽयमतीव विचित्रः ।: This world of becoming is exceedingly strange.
कस्य त्वं कः कुत आयातः: Of whom are you? Who are you? From where did you come?
तत्त्वं चिन्तय तदिह भ्रातः ॥८॥: Reflect on that truth here, O brother.

Questions about kinship and origin become an invitation to investigate the Self. When relationships are seen as contingent, the seeker turns toward the unchanging 'I' behind all roles.

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Verse 9

सत्सङ्गत्वे निस्सङ्गत्वं निस्सङ्गत्वे निर्मोहत्वम् । निर्मोहत्वे निश्चलतत्त्वं निश्चलतत्त्वे जीवन्मुक्तिः ॥९॥

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सत्सङ्गत्वे निस्सङ्गत्वं: From association with the good arises detachment;
निस्सङ्गत्वे निर्मोहत्वम् ।: from detachment arises freedom from delusion.
निर्मोहत्वे निश्चलतत्त्वं: From freedom from delusion arises steady truth;
निश्चलतत्त्वे जीवन्मुक्तिः ॥९॥: from steady truth arises liberation while living.

Good company is traced as a practical sequence toward freedom while living. Each step - satsanga, detachment, clarity, steadiness - leads the mind from confusion to the state of jivanmukti.

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Verse 10

वयसि गते कः कामविकारः शुष्के नीरे कः कासारः । क्षीणे वित्ते कः परिवारः ज्ञाते तत्त्वे कः संसारः ॥१०॥

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वयसि गते कः कामविकारः: When youth has passed, what lustful disturbance?
शुष्के नीरे कः कासारः ।: In dried-up water, what lake?
क्षीणे वित्ते कः परिवारः: When wealth is gone, what family?
ज्ञाते तत्त्वे कः संसारः ॥१०॥: When truth is known, what world of becoming?

When supports vanish, the verse asks what remains once truth is known. Each worldly anchor dissolves in turn, leaving only the reality that survives every loss.

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Verse 11

मा कुरु धनजनयौवनगर्वं हरति निमेषात्कालः सर्वम् । मायामयमिदमखिलं हित्वा ब्रह्मपदं त्वं प्रविश विदित्वा ॥११॥

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मा कुरु धनजनयौवनगर्वं: Do not take pride in wealth, followers, or youth;
हरति निमेषात्कालः सर्वम् ।: time takes away all in a moment.
मायामयमिदमखिलं हित्वा: Leaving this entire enchanted world,
ब्रह्मपदं त्वं प्रविश विदित्वा ॥११॥: knowing Brahman, enter that supreme state.

Time swiftly removes wealth, followers, and youth; knowledge points beyond their enchantment. Pride in passing gifts blinds the mind to the abiding Brahman that is one's true home.

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Verse 12

दिनयामिन्यौ सायं प्रातः शिशिरवसन्तौ पुनरायातः । कालः क्रीडति गच्छत्यायुः तदपि न मुञ्चत्याशावायुः ॥१२॥

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दिनयामिन्यौ सायं प्रातः: Day and night, evening and morning,
शिशिरवसन्तौ पुनरायातः ।: winter and spring return again.
कालः क्रीडति गच्छत्यायुः: Time plays and life passes away;
तदपि न मुञ्चत्याशावायुः ॥१२॥: yet hope does not release its hold on life.

Recurring days and seasons conceal the dwindling of life while hope continues to pull the mind. The calendar repeats but the lifespan does not; only awakening breaks the cycle of deferred liberation.

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Verse 13

का ते कान्ता धनगतचिन्ता वातुल किं तव नास्ति नियन्ता । त्रिजगति सज्जनसङ्गतिरेका भवति भवार्णवतरणे नौका ॥१३॥

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Word breakdown

का ते कान्ता धनगतचिन्ता: Who is your wife? Why worry about wealth?
वातुल किं तव नास्ति नियन्ता ।: O madman, is there no ruler for you?
त्रिजगति सज्जनसङ्गतिरेका: In the three worlds the companionship of the good alone
भवति भवार्णवतरणे नौका ॥१३॥: is the boat for crossing the ocean of becoming.

The companionship of the wise is offered as a boat across the ocean of becoming. When worldly supports fail, satsanga steadies the mind toward the shore of freedom.

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Verse 14

जटिलो मुण्डी लुञ्छितकेशः काषायाम्बरबहुकृतवेषः । पश्यन्नपि च न पश्यति मूढः उदरनिमित्तं बहुकृतवेषः ॥१४॥

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जटिलो मुण्डी लुञ्छितकेशः: One with matted locks, one shaven, one with plucked-out hair,
काषायाम्बरबहुकृतवेषः ।: one wearing ochre robes in many guises -
पश्यन्नपि च न पश्यति मूढः: seeing yet not seeing, the fool,
उदरनिमित्तं बहुकृतवेषः ॥१४॥: assumes many guises merely for the sake of the belly.

External ascetic costumes are questioned when they serve livelihood rather than insight. Outward renunciation without inner transformation is mere performance for bodily sustenance.

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Verse 15

अङ्गं गलितं पलितं मुण्डं दशनविहीनं जातं तुण्डम् । वृद्धो याति गृहीत्वा दण्डं तदपि न मुञ्चत्याशापिण्डम् ॥१५॥

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अङ्गं गलितं पलितं मुण्डं: The body has drooped, hair turned grey,
दशनविहीनं जातं तुण्डम् ।: teeth gone, mouth become a stump.
वृद्धो याति गृहीत्वा दण्डं: The old man walks with a stick,
तदपि न मुञ्चत्याशापिण्डम् ॥१५॥: yet still does not release the bundle of hope.

Physical old age does not itself release the knot of expectation. The body declines but the mind's clinging persists until true knowledge cuts the root of desire.

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Verse 16

अग्रे वह्निः पृष्ठे भानुः रात्रौ चुबुकसमर्पितजानुः । करतलभिक्षस्तरुतलवासः तदपि न मुञ्चत्याशापाशः ॥१६॥

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अग्रे वह्निः पृष्ठे भानुः: Before him fire, behind the sun,
रात्रौ चुबुकसमर्पितजानुः ।: at night knees joined to chin,
करतलभिक्षस्तरुतलवासः: alms in hand, dwelling at the foot of trees -
तदपि न मुञ्चत्याशापाशः ॥१६॥: yet the rope of hope does not release him.

Even severe hardship and renunciation need not undo the rope of longing. Extreme austerity without Self-knowledge leaves the core of bondage untouched.

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Verse 17

कुरुते गङ्गासागरगमनं व्रतपरिपालनमथवा दानम् । ज्ञानविहीनः सर्वमतेन भजति न मुक्तिं जन्मशतेन ॥१७॥

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कुरुते गङ्गासागरगमनं: One may go to the Ganges or the ocean,
व्रतपरिपालनमथवा दानम् ।: observe vows, or give gifts;
ज्ञानविहीनः सर्वमतेन: but without knowledge, by all these means
भजति न मुक्तिं जन्मशतेन ॥१७॥: one does not attain liberation in a hundred births.

Pilgrimage, vows, and giving are insufficient when they are disconnected from liberating knowledge. Ritual merit without jnana cannot uproot the ignorance that binds the soul to rebirth.

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Verse 18

सुरमन्दिरतरुमूलनिवासः शय्या भूतलमजिनं वासः । सर्वपरिग्रहभोगत्यागः कस्य सुखं न करोति विरागः ॥१८॥

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सुरमन्दिरतरुमूलनिवासः: Dwelling at the root of trees at temple sites,
शय्या भूतलमजिनं वासः ।: bed on the bare earth, deerskin for garment,
सर्वपरिग्रहभोगत्यागः: renouncing all possessions and enjoyments,
कस्य सुखं न करोति विरागः ॥१८॥: whose happiness does dispassion not bring?

Simplicity and letting go are praised for the happiness of dispassion. True vairagya frees the mind from the anxiety of acquisition and opens the heart to inner joy.

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Verse 19

योगरतो वा भोगरतो वा सङ्गरतो वा सङ्गविहीनः । यस्य ब्रह्मणि रमते चित्तं नन्दति नन्दति नन्दत्येव ॥१९॥

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योगरतो वा भोगरतो वा: Whether delighting in yoga or in worldly pleasure,
सङ्गरतो वा सङ्गविहीनः ।: whether in company or without company,
यस्य ब्रह्मणि रमते चित्तं: he whose mind delights in Brahman
नन्दति नन्दति नन्दत्येव ॥१९॥: joys, joys, joys evermore.

Joy belongs to the mind that delights in Brahman, regardless of outer lifestyle. External conditions change but the bliss of abiding in the Self is constant.

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Verse 20

भगवद्गीता किञ्चिदधीता गङ्गाजललवकणिका पीता । सकृदपि येन मुरारिसमर्चा क्रियते तस्य यमेन न चर्चा ॥२०॥

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भगवद्गीता किञ्चिदधीता: Whoever has read even a little of the Bhagavad Gita,
गङ्गाजललवकणिका पीता ।: drunk even a drop of Ganges water,
सकृदपि येन मुरारिसमर्चा: or worshipped Murari even once -
क्रियते तस्य यमेन न चर्चा ॥२०॥: Yama does not trouble him.

Even small, sincere contact with scripture, sacredness, and worship is valued over spiritual display. A single genuine turning toward the Lord outweighs a lifetime of empty ritual.

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Verse 21

पुनरपि जननं पुनरपि मरणं पुनरपि जननीजठरे शयनम् । इह संसारे बहुदुस्तारे कृपयाऽपारे पाहि मुरारे ॥२१॥

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पुनरपि जननं पुनरपि मरणं: Again birth, again death,
पुनरपि जननीजठरे शयनम् ।: again lying in a mother's womb.
इह संसारे बहुदुस्तारे: In this hard-to-cross ocean of becoming,
कृपयाऽपारे पाहि मुरारे ॥२१॥: O Murari, save me with boundless grace.

The repetition of birth and death becomes a direct cry for Mura's enemy, Vishnu, to save. Recognising the horror of samsara, the devotee surrenders to the Lord who alone can ferry the soul across.

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Verse 22

रथ्याचर्पटविरचितकन्थः पुण्यापुण्यविवर्जितपन्थः । योगी योगनियोजितचित्तः रमते बालोन्मत्तवदेव ॥२२॥

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Word breakdown

रथ्याचर्पटविरचितकन्थः: Clad in a patched garment of rags gathered from the road,
पुण्यापुण्यविवर्जितपन्थः ।: walking the path free of merit and demerit,
योगी योगनियोजितचित्तः: the yogin with mind fixed in yoga
रमते बालोन्मत्तवदेव ॥२२॥: rejoices like a child or a madman.

The yogin's freedom is portrayed as childlike and unconstrained by the ledger of merit and demerit. Liberation is not solemn austerity but spontaneous joy beyond social judgment.

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Verse 23

कस्त्वं कोऽहं कुत आयातः का मे जननी को मे तातः । इति परिभावय सर्वमसारं विश्वं त्यक्त्वा स्वप्नविचारम् ॥२३॥

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Word breakdown

कस्त्वं कोऽहं कुत आयातः: Who are you? Who am I? From where did I come?
का मे जननी को मे तातः ।: Who is my mother? Who is my father?
इति परिभावय सर्वमसारं: Reflecting thus on all as unsubstantial,
विश्वं त्यक्त्वा स्वप्नविचारम् ॥२३॥: abandon the world and think of it as a dream.

Self-inquiry questions inherited identity and compares worldly solidity to a dream. When the 'I' is traced to its source, the entire fabric of assumed relationships dissolves like sleep-vision.

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Verse 24

त्वयि मयि चान्यत्रैको विष्णुः व्यर्थं कुप्यसि मय्यसहिष्णुः । भव समचित्तः सर्वत्र त्वं वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥२४॥

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Word breakdown

त्वयि मयि चान्यत्रैको विष्णुः: In you, in me, and in all else there is one Vishnu.
व्यर्थं कुप्यसि मय्यसहिष्णुः ।: Vainly you are angry with me, intolerant.
भव समचित्तः सर्वत्र त्वं: Become of equal mind toward all;
वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥२४॥: if you desire Vishnu-hood before long.

Seeing one Vishnu in self and other becomes the basis for equanimity. Anger and intolerance arise from forgetting the single Self that shines in every form.

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Verse 25

शत्रौ मित्रे पुत्रे बन्धौ मा कुरु यत्नं विग्रहसन्धौ । सर्वस्मिन्नपि पश्यात्मानं सर्वत्रोत्सृज भेदाज्ञानम् ॥२५॥

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Editorial Advaita reflection

Word breakdown

शत्रौ मित्रे पुत्रे बन्धौ: Toward enemy, friend, son, and kinsman
मा कुरु यत्नं विग्रहसन्धौ ।: make no effort in quarrel or alliance.
सर्वस्मिन्नपि पश्यात्मानं: See the Self in all beings;
सर्वत्रोत्सृज भेदाज्ञानम् ॥२५॥: everywhere abandon the ignorance of difference.

The instruction releases divisive fixation by seeing the Self in all relations. Friend and foe are alike appearances in the one consciousness; difference is ignorance, unity is truth.

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Verse 26

कामं क्रोधं लोभं मोहं त्यक्त्वाऽऽत्मानं पश्यति सोऽहम् । आत्मज्ञानविहीना मूढाः ते पच्यन्ते नरकनिगूढाः ॥२६॥

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Editorial Advaita reflection

Word breakdown

कामं क्रोधं लोभं मोहं: Abandoning lust, anger, greed, and delusion,
त्यक्त्वाऽऽत्मानं पश्यति सोऽहम् ।: one sees 'I am That.'
आत्मज्ञानविहीना मूढाः: The fools devoid of Self-knowledge
ते पच्यन्ते नरकनिगूढाः ॥२६॥: are cooked in hell, concealed.

Abandoning lust, anger, greed, and delusion opens the recognition 'I am That.' Without this knowledge the soul remains trapped in the inner hell of its own passions.

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Verse 27

गेयं गीतानामसहस्रं ध्येयं श्रीपतिरूपमजस्रम् । नेयं सज्जनसङ्गे चित्तं देयं दीनजनाय च वित्तम् ॥२७॥

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Editorial Advaita reflection

Word breakdown

गेयं गीतानामसहस्रं: Sing the thousand names of the Lord;
ध्येयं श्रीपतिरूपमजस्रम् ।: meditate constantly on Sri Pati's form.
नेयं सज्जनसङ्गे चित्तं: Fix the mind in the company of the good;
देयं दीनजनाय च वित्तम् ॥२७॥: give wealth to the poor.

Singing, meditation, wise company, and generosity are integrated as a daily discipline. Devotional practice and ethical action together purify the mind for the dawn of knowledge.

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Verse 28

सुखतः क्रियते कामाभोगः पश्चादन्त शरीरे रोगः । यद्यपि लोके मरणं शरणं तदपि न मुञ्चति पापाचरणम् ॥२८॥

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Editorial Advaita reflection

Word breakdown

सुखतः क्रियते कामाभोगः: Pleasures are pursued for easy enjoyment;
पश्चादन्त शरीरे रोगः ।: afterwards disease afflicts the body.
यद्यपि लोके मरणं शरणं: Though death is the refuge in this world,
तदपि न मुञ्चति पापाचरणम् ॥२८॥: one still does not abandon sinful conduct.

The immediate pleasure of indulgence is contrasted with its bodily and ethical consequences. Knowing death is certain yet persisting in sin reveals the depth of delusion only knowledge can cure.

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Verse 29

अर्थमनर्थं भावय नित्यं नास्ति ततः सुखलेशः सत्यम् । पुत्रादपि धनभाजां भीतिः सर्वत्रैषा विहिता रीतिः ॥२९॥

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Editorial Advaita reflection

Word breakdown

अर्थमनर्थं भावय नित्यं: Reflect constantly that wealth is calamity;
नास्ति ततः सुखलेशः सत्यम् ।: from it comes not a trace of true happiness.
पुत्रादपि धनभाजां भीतिः: Even from sons, wealth-bearers, there is fear;
सर्वत्रैषा विहिता रीतिः ॥२९॥: this is the rule everywhere.

Wealth is examined as a source of anxiety as well as a means of support. The very things meant to bring security become grounds for fear, exposing the futility of worldly refuge.

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Verse 30

प्राणायामं प्रत्याहारं नित्यानित्यविवेकविचारम् । जाप्यसमेतसमाधिविधानं कुर्ववधानं महदवधानम् ॥३०॥

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Editorial Advaita reflection

Word breakdown

प्राणायामं प्रत्याहारं: Pranayama, pratyahara, discrimination of real and unreal,
नित्यानित्यविवेकविचारम् ।: recitation joined with the method of samadhi -
जाप्यसमेतसमाधिविधानं: practise these with great care,
कुर्ववधानं महदवधानम् ॥३०॥: with utmost care.

Breath discipline, sense-withdrawal, discrimination, recitation, and meditation demand sustained care. The classical aids to yoga require diligent practice until the mind rests in the Self.

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Verse 31

गुरुचरणाम्बुजनिर्भरभक्तः संसारादचिराद्भव मुक्तः । सेन्द्रियमानसनियमादेवं द्रक्ष्यसि निजहृदयस्थं देवम् ॥३१॥

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Editorial Advaita reflection

Word breakdown

गुरुचरणाम्बुजनिर्भरभक्तः: With devotion resting on the guru's lotus feet,
संसारादचिराद्भव मुक्तः ।: become free from samsara soon.
सेन्द्रियमानसनियमादेवं: Thus, with regulated senses and mind,
द्रक्ष्यसि निजहृदयस्थं देवम् ॥३१॥: you will see the God dwelling in your own heart.

Devotion to the guru and discipline of mind and senses reveal the deity dwelling in one's own heart. The Lord sought outside is found within when the inner instruments are purified through grace and practice.

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