भज गोविन्दम्

गोविन्द की पूजा करो!

 Introduction

This is the Bhaja Govindam or «Worship Govinda!». It is generally said that the venerable Śaṅkarācārya was the author of this hymn, but the matter is more complicated.

How is it that Śaṅkarācārya decided to write this hymn? According to the story, it all began when he saw that a very old man was studying rules of Sanskrit according to Pāṇini (the famous grammarian). The sage was filled with compassion toward that old man upon realizing that at his age he was only wasting his time with all those mere intellectual achievements. According to Śaṅkarācārya, that man needed to directly worship Govinda (the Lord Kṛṣṇa as cowherd) in order to attain quick salvation before death arrived, and not to waste his precious time on mere book knowledge.

Regarding the authorship of this hymn: Well, the first stanza is the refrain that should be sung after each of the stanzas, from the 2^nd to the last. Then, stanzas 2 to 13 would be the original stanzas that the great Śaṅkarācārya imparted to that little old man who was studying Sanskrit grammar. The 14 stanzas that follow (14 to 27) were composed by 14 disciples of Śaṅkarācārya (one per disciple, from that of Padmapāda to that of Sumati). Sumati also wrote stanza 28, apparently. The three remaining stanzas up to completing 31 were written by Śaṅkarācārya himself. There exist two extra stanzas by Śaṅkarācārya also, apparently, but they are not «official». Hence I did not include them here, in the «official» text.

Now read the Bhaja Govindam and experience Supreme Delight, dear Śiva.

Important: Everything that is in parentheses and in italics within the translation has been added by me to complete the sense of a given phrase or sentence. In turn, everything that is between double hyphens (--...--) constitutes additional clarifying information also added by me.

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 Bhaja Govindam

Refrain
भज गोविन्दं भज गोविन्दं गोविन्दं भज मूढमते।
सम्प्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृङ्करणे॥१॥
Bhaja govindaṁ bhaja govindaṁ govindaṁ bhaja mūḍhamate|
Samprāpte sannihite kāle nahi nahi rakṣati ḍukṛṅkaraṇe||1||

Worship (bhaja) Govinda (go-vindam), worship (bhaja) Govinda (go-vindam), worship (bhaja) Govinda (go-vindam), O you of bewildered mind --lit. «O you of mind under the sway of Moha or Māyā», but it is generally translated as «O silly-minded one», or directly «O fool»-- (mūḍha-mate)! When the moment arrives in which death draws near (samprāpte sannihite kāle), a grammatical rule --lit. «the root kṛ is used in the sense of doing», this is complex terminology of the grammarian Pāṇini-- (ḍukṛṅ-karaṇe) does not protect at all (nahi nahi rakṣati)!||1||

मूढ जहीहि धनागमतृष्णां कुरु सद्बुद्धिं मनसि वितृष्णाम्।
यल्लभसे निजकर्मोपात्तं वित्तं तेन विनोदय चित्तम्॥२॥
Mūḍha jahīhi dhanāgamatṛṣṇāṁ kuru sadbuddhiṁ manasi vitṛṣṇām|
Yallabhase nijakarmopāttaṁ vittaṁ tena vinodaya cittam||2||

O fool! --lit. «bewildered, under the sway of Moha or Māyā»-- (mūḍha), abandon (jahīhi) your thirst for the acquisition of riches (dhana-āgama-tṛṣṇām). Make (kuru) your true understanding (sat-buddhim) —(which rests) in the mind— (manasi) free from (that) thirst --from that ardent desire-- (vi-tṛṣṇām). (There exists what is called) the wealth (vittam) that (yad) you obtain (labhate), (that is,) which has been earned through your own actions (nija-karma-upāttam). Entertain (vinodaya) the mind (cittam) with that (tena)||2||

नारीस्तनभरनाभीदेशं दृष्ट्वा मा गा मोहावेशम्।
एतन्मांसवसादिविकारं मनसि विचिन्तय वारं वारम्॥३॥
Nārīstanabharanābhīdeśaṁ dṛṣṭvā mā gā mohāveśam|
Etanmāṁsavasādivikāraṁ manasi vicintaya vāraṁ vāram||3||

After seeing (dṛṣṭvā) the large breasts and the navel area of a woman (nārī-stanabhara-nābhī-deśam), do not fall into delusion (mā gā moha-āveśam). Think (vicintaya) repeatedly (vāram vāram) in (your) mind (manasi) that this (etad) (is only) a modification of flesh, fat, etc. (māṁsa-vasā-ādi-vikāram)||3||

नलिनीदलगतजलमतितरलं तद्वज्जीवितमतिशयचपलम्।
विद्धि व्याध्यभिमानग्रस्तं लोकं शोकहतं च समस्तम्॥४॥
Nalinīdalagatajalamatitaralaṁ tadvajjīvitamatiśayacapalam|
Viddhi vyādhyabhimānagrastaṁ lokaṁ śokahataṁ ca samastam||4||

The water situated on a lotus petal (nalinī-dala-gata-jalam) trembles greatly (ati-taralam). In like manner (tad-vat), life (jīvitam) is excessively tremulous (atiśaya-capalam). Know (viddhi) that the entire world (lokam... samastam) has been devoured by disease and pride (vyādhi-abhimāna-grastam), and (ca) killed by sorrow (śoka-hatam)||4||

यावद्वित्तोपार्जनसक्तस्तावन्निजपरिवारो रक्तः।
पश्चाज्जीवति जर्जरदेहे वार्तां कोऽपि न पृच्छति गेहे॥५॥
Yāvadvittopārjanasaktastāvannijaparivāro raktaḥ|
Paścājjīvati jarjaradehe vārtāṁ ko'pi na pṛcchati gehe||5||

As long as (yāvat) he is engaged in earning money (vitta-upārjana-saktaḥ), so long (tāvat) the people who depend on him --lit. his retinue-- (nija-parivāraḥ) are full of affection --lit. are affected by love-- (raktaḥ). Afterwards (paścāt), (when) he lives (jīvati) in a decrepit body (jarjara-dehe), no one (kaḥ api na) in the house (gehe) asks (pṛcchati) for (any) news (about him) (vārtām)||5||

यावत्पवनो निवसति देहे तावत्पृच्छति कुशलं गेहे।
गतवति वायौ देहापाये भार्या बिभ्यति तस्मिन्काये॥६॥
Yāvatpavano nivasati dehe tāvatpṛcchati kuśalaṁ gehe|
Gatavati vāyau dehāpāye bhāryā bibhyati tasminkāye||6||

As long as (yāvat) the vital air (pavanaḥ) dwells (nivasati) in the body (dehe), so long (tāvat) (someone) asks (pṛcchati) in the house (gehe) about (his) welfare (kuśalam). (But) when the vital air departs (gatavati vāyau) upon the death of the body (deha-apāye), (his) wives (bhāryāḥ) fear (bibhyati) that body --rare the use of the locative here-- (tasmin kāye)||6||

बालस्तावत्क्रीडासक्तः तरुणस्तावत्तरुणीसक्तः।
वृद्धस्तावच्चिन्तासक्तः परमे ब्रह्मणि कोऽपि न सक्तः॥७॥
Bālastāvatkrīḍāsaktaḥ taruṇastāvattaruṇīsaktaḥ|
Vṛddhastāvaccintāsaktaḥ parame brahmaṇi ko'pi na saktaḥ||7||

The child (bālaḥ) is certainly attached to games (tāvat krīḍā-saktaḥ), the youth (taruṇaḥ) is certainly attached to a young woman (tāvat taruṇī-saktaḥ), the old man (vṛddhaḥ) is certainly attached to thought (tāvat cintā-saktaḥ). (But) no one (kaḥ api na) is attached (saktaḥ) to the Supreme Brahma (parame brahmaṇi)!||7||

का ते कान्ता कस्ते पुत्रः संसारोऽयमतीव विचित्रः।
कस्य त्वं कः कुत आयातस्तत्त्वं चिन्तय तदिह भ्रातः॥८॥
Kā te kāntā kaste putraḥ saṁsāro'yamatīva vicitraḥ|
Kasya tvaṁ kaḥ kuta āyātastattvaṁ cintaya tadiha bhrātaḥ||8||

Who (kā) (is) your (te) wife (kāntā)? Who (kaḥ) (is) your (te) son (putraḥ)? This (ayam) Saṁsāra (saṁsāraḥ) (is) very (atīva) strange and wonderful (vicitraḥ)! Whose (kasya) (are) you (tvam)? Who (kaḥ) (are) you (tvam)? From where (kutas) have you come (tvam... āyātaḥ)? O brother (bhrātaḥ), think (cintaya) on that (tad) truth (tattvam) here (iha)!||8||

सत्सङ्गत्वे निस्सङ्गत्वं निस्सङ्गत्वे निर्मोहत्वम्।
निर्मोहत्वे निश्चलतत्त्वं निश्चलतत्त्वे जीवन्मुक्तिः॥९॥
Satsaṅgatve nissaṅgatvaṁ nissaṅgatve nirmohatvam|
Nirmohatve niścalatattvaṁ niścalatattve jīvanmuktiḥ||9||

When there is good company (sat-saṅgatve) there is detachment (nissaṅgatvam); when there is detachment (nissaṅgatve) there is absence of delusion (nirmohatvam); when there is absence of delusion (nirmohatve) there exists the Immutable Reality (niścala-tattvam); (and) when there exists the Immutable Reality (niścala-tattve) there is Liberation while living (jīvat-muktiḥ)||9||

वयसि गते कः कामविकारः शुष्के नीरे कः कासारः।
क्षीणे वित्ते कः परिवारः ज्ञाते तत्त्वे कः संसारः॥१०॥
Vayasi gate kaḥ kāmavikāraḥ śuṣke nīre kaḥ kāsāraḥ|
Kṣīṇe vitte kaḥ parivāraḥ jñāte tattve kaḥ saṁsāraḥ||10||

When youth has gone (vayasi gate), what (kaḥ) (is) the passion of desire (kāma-vikāraḥ)? When the water has dried up (śuṣke nīre), what (kaḥ) is a pond (kāsāraḥ)? When wealth has been lost (kṣīṇe vitte), what (kaḥ) (is) the retinue (parivāraḥ)? When the Truth is known (jñāte tattve), what (kaḥ) (is) the Saṁsāra (saṁsāraḥ)?||10||

मा कुरु धनजनयौवनगर्वं हरति निमेषात्कालः सर्वम्।
मायामयमिदमखिलं हित्वा ब्रह्मपदं त्वं प्रविश विदित्वा॥११॥
Mā kuru dhanajanayauvanagarvaṁ harati nimeṣātkālaḥ sarvam|
Māyāmayamidamakhilaṁ hitvā brahmapadaṁ tvaṁ praviśa viditvā||11||

Do not be proud about money, people and youth --I would have preferred to see «mā kārṣīḥ»-- (mā kuru dhana-jana-yauvana-garvam). Time --or «Death»-- (kālaḥ) destroys (harati) everything (sarvam) in the blink of an eye (nimeṣāt). After abandoning (hitvā) all this (idam akhilam) that consists of Māyā (māyā-mayam), (and) after knowing (viditvā) the State of Brahma (brahma-padam), enter (tvam praviśa) (into that State)||11||

दिनयामिन्यौ सायं प्रातः शिशिरवसन्तौ पुनरायातः।
कालः क्रीडति गच्छत्यायुस्तदपि न मुञ्चत्याशावायुः॥१२॥
Dinayāminyau sāyaṁ prātaḥ śiśiravasantau punarāyātaḥ|
Kālaḥ krīḍati gacchatyāyustadapi na muñcatyāśāvāyuḥ||12||

Day and night (dina-yāminyau), twilight (sāyam) (and) dawn (prātar), winter and spring (śiśira-vasantau) have come and gone (punar āyātaḥ). Time (kālaḥ) plays (krīḍati) (and) life (āyus) departs (gacchati). Nevertheless (tad api), the wind of desire (āśā-vāyuḥ) does not let up (na muñcati)||12||

का ते कान्ता धनगतचिन्ता वातुल किं तव नास्ति नियन्ता।
त्रिजगति सज्जनसङ्गतिरेका भवति भवार्णवतरणे नौका॥१३॥
Kā te kāntā dhanagatacintā vātula kiṁ tava nāsti niyantā|
Trijagati sajjanasaṅgatirekā bhavati bhavārṇavataraṇe naukā||13||

Who (kā) (is) your (te) wife (kāntā)? What (kā) (is) your (te) thought about wealth (dhana-gata-cintā)? O madman (vātula)! Do you not have (kim tava na asti) a restrainer/curb (niyantā)? In the three worlds --Heaven, Earth and Hell-- (tri-jagati) there exists (bhavati) a single (ekā) boat (naukā) for crossing the ocean of Saṁsāra (bhava-arṇava-taraṇe) (and that is) the company of good people --that is, «of holy people»-- (sat-jana-saṅgatiḥ)||13||

द्वादशमञ्जरिकाभिरशेषः कथितो वैयाकरणस्यैषः।
उपदेशोऽभूद्विद्यानिपुणैः श्रीमच्छङ्करभगवच्छरणैः॥
Dvādaśamañjarikābhiraśeṣaḥ kathito vaiyākaraṇasyaiṣaḥ|
Upadeśo'bhūdvidyānipuṇaiḥ śrīmacchaṅkarabhagavaccharaṇaiḥ||

Through twelve buds --it refers to the twelve stanzas (2-13)-- (dvādaśa-mañjarikābhiḥ), all (aśeṣaḥ) this (eṣaḥ) teaching (upadeśaḥ) was imparted (kathitaḥ... abhūt) to the grammarian (vaiyākaraṇasya) by the extremely venerable and glorious Śaṅkarācārya, who was very skilled in knowledge (vidyā-nipuṇaiḥ śrīmat-śaṅkara-bhagavat-caraṇaiḥ)||

जटिलो मुण्डी लुञ्चितकेशः काषायाम्बरबहुकृतवेषः।
पश्यन्नपि च न पश्यति मूढो ह्युदरनिमित्तं बहुकृतवेषः॥१४॥
Jaṭilo muṇḍī luñcitakeśaḥ kāṣāyāmbarabahukṛtaveṣaḥ|
Paśyannapi ca na paśyati mūḍho hyudaranimittaṁ bahukṛtaveṣaḥ||14||

With matted hair (jaṭilaḥ), with shaved head (muṇḍī), with hair torn out (luñcita-keśaḥ), attired in many ways with reddish-brown garments (kāṣāya-ambara-bahu-kṛta-veṣaḥ), even (api ca) seeing (paśyan) the fool --lit. «the one under the sway of Māyā»-- (mūḍhaḥ) does not see (na paśyati), because (hi) he is attired in many ways (bahu-kṛta-veṣaḥ) (only) for the sake of (his) stomach (udara-nimittam)||14||

अङ्गं गलितं पलितं मुण्डं दशनविहीनं जातं तुण्डम्।
वृद्धो याति गृहीत्वा दण्डं तदपि न मुञ्चत्याशापिण्डम्॥१५॥
Aṅgaṁ galitaṁ palitaṁ muṇḍaṁ daśanavihīnaṁ jātaṁ tuṇḍam|
Vṛddho yāti gṛhītvā daṇḍaṁ tadapi na muñcatyāśāpiṇḍam||15||

The body (aṅgam) has decayed (galitam), it has grey hair (palitam), it is bald (muṇḍam), the mouth (tuṇḍam) has become toothless (daśana-vihīnam jātam). The old man (vṛddhaḥ) moves (yāti) supporting himself (gṛhītvā) on a staff (daṇḍam). Even then (tad api), the mass of desires (āśā-piṇḍam) does not cease (na muñcati)||15||

अग्रे वह्निः पृष्ठे भानुः रात्रौ चुबुकसमर्पितजानुः।
करतलभिक्षस्तरुतलवासस्तदपि न मुञ्चत्याशापाशः॥१६॥
Agre vahniḥ pṛṣṭhe bhānuḥ rātrau cubukasamarpitajānuḥ|
Karatalabhikṣastarutalavāsastadapi na muñcatyāśāpāśaḥ||16||

In front (agre) the fire (vahniḥ), behind (pṛṣṭhe) the sun (bhānuḥ). At night (rātrau), (he curls up placing his) knees against his chin (cubuka-samarpita-jānuḥ). With alms in the palms of (his) hands (kara-tala-bhikṣaḥ), he lives on the flat ground under a tree (taru-tala-vāsaḥ). Despite all that (tad api), the bond of desires (āśā-pāśaḥ) does not loosen (na muñcati)||16||

कुरुते गङ्गासागरगमनं व्रतपरिपालनमथवा दानम्।
ज्ञानविहीनः सर्वमनेन मुक्तिर्न भवति जन्मशतेन॥१७॥
Kurute gaṅgāsāgaragamanaṁ vrataparipālanamathavā dānam|
Jñānavihīnaḥ sarvamanena muktirna bhavati janmaśatena||17||

One might go to Gaṅgāsāgara --the mouth of the Ganges where it enters the ocean-- (kurute gaṅgāsāgara-gamanam), observe vows (kurute... vrata-paripālanam), or (athavā) perform charity (kurute... dānam). (Even so, if it is done) all (sarvam) without knowledge (jñāna-vihīnaḥ), there is (na bhavati) no Liberation (muktiḥ) through it (anena) even in a hundred births (janma-śatena)||17||

सुरमन्दिरतरुमूलनिवासः शय्याभूतलमजिनं वासः।
सर्वपरिग्रहभोगत्यागः कस्य सुखं न करोति विरागः॥१८॥
Suramandiratarumūlanivāsaḥ śayyābhūtalamajinaṁ vāsaḥ|
Sarvaparigrahabhogatyāgaḥ kasya sukhaṁ na karoti virāgaḥ||18||

Residing in a temple or at the base of a tree (sura-mandira-taru-mūla-nivāsaḥ), with the surface of the earth as bed (śayyā-bhū-talam), with the hairy skin of an antelope (ajinam) as garment (vāsaḥ), (and) abandoning all enjoyment and possession (sarva-parigraha-bhoga-tyāgaḥ)... to whom (kasya) does dispassion (virāgaḥ) not produce (na karoti) happiness (sukham)?||18||

योगरतो वा भोगरतो वा सङ्गरतो वा सङ्गविहीनः।
यस्य ब्रह्मणि रमते चित्तं नन्दति नन्दति नन्दत्येव॥१९॥
Yogarato vā bhogarato vā saṅgarato vā saṅgavihīnaḥ|
Yasya brahmaṇi ramate cittaṁ nandati nandati nandatyeva||19||

(One might be) delighting in Yoga (yoga-rataḥ) or (vā) delighting in worldly enjoyment (bhoga-rataḥ), or (vā) (one might be) in love with attachment (saṅga-rataḥ) or (vā) (simply) remain without attachment (saṅga-vihīnaḥ)... (but) he (alone) is extremely delighted (nandati nandati nandati eva) whose (yasya) mind (cittam) rejoices (ramate) in Brahma (brahmaṇi)||19||

भगवद्गीता किञ्चिदधीता गङ्गाजललवकणिका पीता।
सकृदपि येन मुरारिसमर्चा क्रियते तस्य यमेन न चर्चा॥२०॥
Bhagavadgītā kiñcidadhītā gaṅgājalalavakaṇikā pītā|
Sakṛdapi yena murārisamarcā kriyate tasya yamena na carcā||20||

(If) the Bhagavadgītā (bhagavat-gītā) is read/studied (by one) (adhītā) only a little (kiñcid), (if only) a drop of the water of the Ganges (gaṅgā-jala-lava-kaṇikā) is drunk (by one) (pītā), if one makes (yena... kriyate) worship to Murāri --to Kṛṣṇa, the enemy of Mura-- (murāri-samarcā) even once (sakṛt api), (then,) there is for one no deliberation/discussion (tasya... na carcā) with Yama --with the god of death-- (yamena)||20||

पुनरपि जननं पुनरपि मरणं पुनरपि जननीजठरे शयनम्।
इह संसारे बहुदुस्तारे कृपयाऽपारे पाहि मुरारे॥२१॥
Punarapi jananaṁ punarapi maraṇaṁ punarapi jananījaṭhare śayanam|
Iha saṁsāre bahudustāre kṛpayā'pāre pāhi murāre||21||

Again (punar api) birth (jananam), again (punar api) death (maraṇam), again (punar api) lying (śayanam) in the womb of a mother (jananī-jaṭhare)! Here (iha), in the limitless Saṁsāra that is very difficult to cross/overcome (saṁsāre bahu-dustāre... apāre), O Murāri (murāre), please (kṛpayā), protect me --lit. protect-- (pāhi)!||21||

रथ्याचर्पटविरचितकन्थः पुण्यापुण्यविवर्जितपन्थः।
योगी योगनियोजितचित्तो रमते बालोन्मत्तवदेव॥२२॥
Rathyācarpaṭaviracitakanthaḥ puṇyāpuṇyavivarjitapanthaḥ|
Yogī yoganiyojitacitto ramate bālonmattavadeva||22||

With patched clothing made from rags (that he found) on the road (rathyā-carpaṭa-viracita-kanthaḥ), walking along paths without merit and demerit --or «free from virtues and vices», although it does not make much sense here-- (puṇya-apuṇya-vivarjita-panthaḥ), the Yogī (yogī), with his mind fixed on Yoga (yoga-niyojita-cittaḥ), rejoices (rama) like a child or a drunkard (bāla-unmatta-vat eva)||22||

कस्त्वं कोऽहं कुत आयातः का मे जननी को मे तातः।
इति परिभावय सर्वमसारं विश्वं त्यक्त्वा स्वप्नविचारम्॥२३॥
Kastvaṁ ko'haṁ kuta āyātaḥ kā me jananī ko me tātaḥ|
Iti paribhāvaya sarvamasāraṁ viśvaṁ tyaktvā svapnavicāram||23||

Contemplate thus (iti paribhāvaya): «Who (kaḥ) (are) you (tvam)? Who (kaḥ) (am) I (aham)? From where (kutas) have I come (āyātaḥ)? Who (kā) (is) my (me) mother (jananī)? Who (kaḥ) (is) my (me) father (tātaḥ)?», abandoning (then) (tyaktvā) all (sarvam) the universe (viśvam) that is devoid of essence (a-sāram) (and) is (like) a deliberation in a dream (svapna-vicāram)||23||

त्वयि मयि चान्यत्रैको विष्णुर्व्यर्थं कुप्यसि मय्यसहिष्णुः।
भव समचित्तः सर्वत्र त्वं वाञ्छस्यचिराद्यदि विष्णुत्वम्॥२४॥
Tvayi mayi cānyatraiko viṣṇurvyarthaṁ kupyasi mayyasahiṣṇuḥ|
Bhava samacittaḥ sarvatra tvaṁ vāñchasyacirādyadi viṣṇutvam||24||

In you (tvayi), in me (mayi) and (ca) in another (anyatra) (exists) a single (ekaḥ) Viṣṇu (viṣṇuḥ). You are angry (kupyasi), you cannot tolerate me (mayi asahiṣṇuḥ)... (all that) is meaningless (vyartham). If (yadi) you wish (tvam vāñchasi) the State of Viṣṇu (viṣṇutvam) quickly (acirāt), become (bhava) of equanimous mind (sama-cittaḥ) everywhere --or «with relation to everything»-- (sarvatra)||24||

शत्रौ मित्रे पुत्रे बन्धौ मा कुरु यत्नं विग्रहसन्धौ।
सर्वस्मिन्नपि पश्यात्मानं सर्वत्रोत्सृज भेदाज्ञानम्॥२५॥
Śatrau mitre putre bandhau mā kuru yatnaṁ vigrahasandhau|
Sarvasminnapi paśyātmānaṁ sarvatrotsṛja bhedājñānam||25||

Do not make (mā kuru) efforts (yatnam) for war or for alliance --respectively-- (vigraha-sandhau) with respect to enemy, friend, son (or) relative (śatrau mitre putre bandhau). See yourself (paśya ātmānam) in all (sarvasmin api), (and) at all times/everywhere (sarvatra) abandon/throw away (utsṛja) the ignorance of duality (bheda-ajñānam)||25||

कामं क्रोधं लोभं मोहं त्यक्त्वात्मानं भावय कोऽहम्।
आत्मज्ञानविहीना मूढास्ते पच्यन्ते नरकनिगूढाः॥२६॥
Kāmaṁ krodhaṁ lobhaṁ mohaṁ tyaktvātmānaṁ bhāvaya ko'ham|
Ātmajñānavihīnā mūḍhāste pacyante narakanigūḍhāḥ||26||

After abandoning (tyaktvā) carnal desire (kāmam), anger (krodham), greed (lobham) (and) delusion (moham), contemplate yourself --also «think about the Self!»-- (ātmānam bhāvaya)! Who (kaḥ) (am) I (aham)? The fools (mūḍhāḥ) lack knowledge about the Self --about themselves-- (ātma-jñāna-vihīnāḥ). They (te), hidden in hell --if this has any meaning here-- (naraka-nigūḍhāḥ), are burned and tormented (there) (pacyante)||26||

गेयं गीतानामसहस्रं ध्येयं श्रीपतिरूपमजस्रम्।
नेयं सज्जनसङ्गे चित्तं देयं दीनजनाय च वित्तम्॥२७॥
Geyaṁ gītānāmasahasraṁ dhyeyaṁ śrīpatirūpamajasram|
Neyaṁ sajjanasaṅge cittaṁ deyaṁ dīnajanāya ca vittam||27||

The thousand names of the Gītā (gītā-nāma-sahasram) should be chanted (geyam); one should always meditate (dhyeyam... ajasram) on the venerable Form of the Lord (śrī-pati-rūpam); the mind (cittam) should be guided (neyam) toward the company of good people (sat-jana-saṅge); and (ca) wealth (vittam) should be given (deyam) to the distressed/afflicted/poor people (dīna-janāya)||27||

सुखतः क्रियते रामाभोगः पश्चाद्धन्त शरीरे रोगः।
यद्यपि लोके मरणं शरणं तदपि न मुञ्चति पापाचरणम्॥२८॥
Sukhataḥ kriyate rāmābhogaḥ paścāddhanta śarīre rogaḥ|
Yadyapi loke maraṇaṁ śaraṇaṁ tadapi na muñcati pāpācaraṇam||28||

The enjoyment of a beautiful woman --that is, «the enjoyment of being with her»-- (rāmā-bhogaḥ) is built (kriyate) from pleasure (sukhatas). Afterwards (paścāt), alas! (hanta), (is generated) disease (rogaḥ) in the body (śarīre). Although (yadi api) in the world (loke) death (maraṇam) (is) the refuge (śaraṇam), even so (tad api) sinful behavior (pāpa-ācaraṇam) does not cease (na muñcati)||28||

अर्थमनर्थं भावय नित्यं नास्तिततः सुखलेशः सत्यम्।
पुत्रादपि धनभाजां भीतिः सर्वत्रैषा विहिता रीतिः॥२९॥
Arthamanarthaṁ bhāvaya nityaṁ nāstitataḥ sukhaleśaḥ satyam|
Putrādapi dhanabhājāṁ bhītiḥ sarvatraiṣā vihitā rītiḥ||29||

Always (nityam) think (bhāvaya) of wealth (artham) as something worthless (anartham). Truly (satyam), from it (tatas) there is (na asti) not even a little bit of happiness (sukha-leśaḥ). In the case of the rich (dhana-bhājām), (exists) fear (bhītiḥ) even (api) of a son (putrāt). In every place (sarvatra), this (eṣā) (is) the way (rītiḥ) arranged (vihitā) (with relation to wealth)||29||

प्राणायामं प्रत्याहारं नित्यानित्यविवेकविचारम्।
जाप्यसमेतसमाधिविधानं कुर्ववधानं महदवधानम्॥३०॥
Prāṇāyāmaṁ pratyāhāraṁ nityānityavivekavicāram|
Jāpyasametasamādhividhānaṁ kurvavadhānaṁ mahadavadhānam||30||

Perform (kuru) —with attention --I would prefer «avadhānāt»-- (avadhānam), with great attention (mahat avadhānam)— Prāṇāyāma --restriction of the vital energies-- (prāṇāyāmam), Pratyāhāra --withdrawal of the senses from their objects-- (pratyāhāram), the discrimination and discernment between what is permanent and what is impermanent (nitya-anitya-viveka-vicāram), (and) the act of samādhi --full absorption-- accompanied by the muttering of a Mantra or a prayer (jāpya-sameta-samādhi-vidhānam)||30||

गुरुचरणाम्बुजनिर्भरभक्त संसारादचिराद्भव मुक्तः।
सेन्द्रियमानसनियमादेवं द्रक्ष्यसि निजहृदयस्थं देवम्॥३१॥
Gurucaraṇāmbujanirbharabhakta saṁsārādacirādbhava muktaḥ|
Sendriyamānasaniyamādevaṁ drakṣyasi nijahṛdayasthaṁ devam||31||

O ardent devotee of the lotus feet of the Guru (guru-caraṇa-ambuja-nirbhara-bhakta), free yourself (bhava... muktaḥ) quickly (acirāt) from Saṁsāra (saṁsārāt)! Through the restriction of the mind together with the indriya-s --powers of perception and action-- (sa-indriya-mānasa-niyamāt), you will see (drakṣyasi) thus (evam) God (devam) residing in your own heart (nija-hṛdaya-stham)!||31||

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This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.

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