Bhaja Govindam

BHAJA GOVINDAM
॥ भज गोविन्दम् ॥
A students’ Notes
Compiled by: Vishnu Bapat

Introduction

Adi Shankara (आदि शंकर) 788-820, also known as Shankara Bhagawatpadacharya (शंकर भगवत्पादाचार्य) or simply Shankarachaya (शङ्कराचार्य) was born in Kaaladi near Ernakulam in Kerala. His parents were Shivaguru and Aryamba. He was contemporary of Chera king Kulashekhara Alwar. His Guru was Govida Bhagavatpaada who lived in Omkareshwar Temple on the banks of Narmada.

Shankara revived the Vedic philosophy of Advaita Siddhanta. He travelled across the subcontinent, from South to Kashmir and Nepal, with a mission to revive the Upanishad principles of Advaita. During his time, Hinduism was in shambles with as many sects and philosophies as there were masters. Buddhism, Jainism were already established and Atheists like Mimamsa, Sankhya and Chakrvaka had also a firm ground. Shankara gave discourses on Advaita philosophy and debated and won over everyone who was opposed to Advaita. He established four monasteries in the four corners of India and appointed a disciple as its head. He visited Sarvajnapeetha (Seat of Transcendental Wisdom) also called Sharada Peetha, now in POK Kashmir. It is said that the monastery had four doors but the southern door was never opened indicating that there was no scholar from South India. Shankara entered the temple from the southern gate, after defeating the masters of different philosophies in debate. Shankara was allowed to ascend the throne of the Monastery. Shankara passed away in the year 820 in at the age of 32 years.

Shankara wrote commentaries (Bhaashya) of 10 major Upanishads, Gita, and minor introductory compositions (prakarana granthas) and a number of stotras (hymns).

Bhaja Govindam is a Prakarana Grantha. The book has just 31 verses. It is said that while walking in Kashi with his disciples on the banks of Ganga, Shankara came across a man of ripe old age, cramming Panini’s rules of Sanskrit grammar. The master felt pity on the old man that instead of spending rest of his time in useful pursuits of self- liberation, he was wasting his limited time on useless intricacies of grammar. He bursts out extempore with first twelve verses of Bhaja Govindam (Worship Govinda). These twelve are called Dwadasha Manjari, a bouquet of 12 couplets. Inspired by the philosophy and beautiful narration of these verses his 14 disciples added one verse each, making a bouquet of 14 couplets– These 14 are called Chaturdasha Manjari. The Acharya himself added last five verses. Thus these 31 verses are now popular under the name Bhaja Govindam. Earlier this poem was called Moha Mudgara. Mudgara means hammer. Moha is delusion that the world is real; meaning hit the head of nail of delusion with the knowledge of hammer.

Verse 1

भजगोविन्दं भजगोविन्दं गोविन्दं भज मूढमते ।
संप्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृञ्करणे ॥१॥
… भज गोविन्दम् … भज गोविन्दम्

Bhajagovindam bhajagovindam govindam bhaja moodhamateSamprapte Sannihite Kaale nahi nahi rakshati dukrinkarane

भज – Pray, seek गोविन्दम् – Govind भज – Pray, seek गोविन्दम् – Govind मूढमते – O Fool संप्राप्ते सन्निहिते काले- when the appointed time comes डुक्र्ङ् करणे – the rules of the grammar नहि नहि रक्षति –surely will not rescue you.

Seek Govind, Seek Govind O fool! When the appointed time of death comes the rules of grammar are not going to save you.
Dwadasha Manjari
Paramarthananda has indicated the important points dealt in this portion.
1. A study of entire worldly set up shows that the world is not predictable.
2. We cannot control it
3. Even if some factors are controlled, we cannot sustain it permanently.

“We are not sure when the death will strike. We do not know what may happen in the next moment. Even if some things are predictable like the forecast of a storm, we cannot stop it. We cannot predict why there was depression causing the storm. We cannot stop ageing. We cannot stop gravitational power. Even if some factors are controlled, we cannot sustain it permanently.
Shankara says the world therefore is unpredictable, uncontrollable and unsustainable. So, there is no point in depending of such a world which is insecure. Therefore, an intelligent person should work for some stable support which is called “Emotional Insurance”. We are working for financial stability by investing in bonds, shares mutual funds etc. What about emotional stability? We cannot fall back on the world which itself is insecure. You have to invest your energy in discovering such a permanent security. Such a permanent support is Govind. When everything leaves us, relations, wealth, power, name, fame, and I am alone one thing always supports me I.e. Govind. He is like a UPS uninterrupted power supply and uninterrupted pleasure supply.
If a person seeks permanent security from an impermanent set up it is called moha or delusion. Viveka is seeking permanent security from a permanent source.
This poem is composed in verse-chorus-verse format. This couplet is a refrain and is sung by everybody in chorus. The leader sings each verse and the entire congregation follows with the refrain of भज गोविन्दम्.

संप्राप्ते सन्निहिते काले – when the appointed time to depart from this world has arrived, no amount of the secular knowledge would rescue you. It is only the God realized soul that could face up death and become immortal. Everyone in this world has an expiry date. But there is no label attached. The appointed time may strike any moment. So, the message in this verse is that do not waste your time in learning the material knowledge of possession, acquisition, hoarding and other worldly pursuits. Spare sometime in the thought of God. Shankara chides the one who is after chasing material pleasures as Moodhamate- मूढमते; A stupid guy.

भज गोविन्दम् भज गोविन्दम् – Pray to God or Govinda. The word Govinda has got many meanings. It means knower of each atom of the universe. He is the essence of animate and inanimate beings. Govinda is the soul, spirit, the highest reality, truth or God. Pray to him.

Swami Paramarthananda says, grammar is no doubt required for good communication but it is only a means of knowledge but an end in itself. Human beings get into delusion of confusing means as an end. Money is a ‘means’ but often people take it as an end. Similarly, the body is fleeting in nature is only the means but people take it as ultimate goal and spend their entire life in nourishing and pampering it. Again, language is only a sadhana but not a sādhya. So Shankara egged by this incident gives a beautiful discourse to the humanity. The essence of it is Bhaja Govindam, Bhaja Govindam.
This verse shows the limitation of material knowledge in helping one to reach Godhood.

Verse 2

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

Moodha Jaheehi Dhanaagamatrishnaam Kuru Sadbuddhim Manasi VitrishnaamYallabhase Nijakarmopaattam Vittam Tena Vinodaya Chittam (2)
मूढ – O stupid! जहीहि –give up धन आगम तृष्णां – the thirst for possessing wealth कुरु create सद्बुद्धिं – thoughts of reality मनसि – in your mind वितृष्णां – devoid of passion यत् -whatever लभसे – you get as a reward निज कर्म –by personal actions उपात्तं -obtained वित्तं – wealth तेन – by that विनोदय -entertain चित्तम् – your mind

O Fool! Give up the thirst to amass wealth. Free from desire, and attachment, create in your mind thoughts of the Reality. Train your mind to be contented with whatever you get as a reward.

मूढ जहीहि धनागमतृष्णां – In the previous verse Shankara stressed the uselessness of knowledge as a means for God realization. Now he shows that wealth, possessions, power, status, name and fame are equally useless tools for reaching unto Him. Morbid desire or thirst to acquire, enjoy, and preserve wealth will create more desire and one toils more to meet the desire and thus is stuck in the quagmire Samsara of birth and death. Wealth itself is innocent. The philosophy is not against wealth. It is not said here “renounce wealth”. The advice is renouncing the thirst or “trishna” for wealth.

तृष्णा (Trishna) literally means thirst. It represents an obsessive greed for acquiring something which one does not possess and has a sense of indispensability. वितृष्णा (Vitrushna) means devoid of trushna; without lust or greed.

कुरु सद्बुद्धिं मनसि वितृष्णाम् – When the mind is thus cleared of the passions one must meditate upon the reality, the God. In the previous shloka nine methods of worship were listed. The devotee can select one or more of the modules suitable to him and simultaneously meditate on God.

यत् लभसे निज कर्म उपात्तम् वित्तम् -– whatever wealth has been granted to you as a reward. It is said in Gita that one has to work dutifully and diligently to give out his best. In spite of all your endeavors if you do not get desired results never be dejected. God knows what you need. God gives what you deserve but not what you desire. Remember actions and reactions are equal. You get what you earned by your actions in your previous birth.

तेन विनोदय चित्तम्- keep your mind amused that you got whatever your earned. Be happy and contented. This verse shows the futility of wealth in helping one to reach Godhood.

Verse 3

नारीस्तनभरनाभीदेशं दृष्ट्वा मा गा मोहावेशम् ।
एतन्मांसावसादि विकारं मनसि विचिन्तय वारं वारम् ॥ ३॥
… भज गोविन्दम् … भज गोविन्दम्

Naaree sthanabhara naabheedesham drishtvaa Maa Gaa MohaaveshamEtanmaamsavasaadi vikaaram manasi vichintaya vaaram vaaram

नारी –of maidens स्थन -breast भर – weight नाभी – navel देशम् – area, region दृष्ट्वा- having seen मा – do not आगः– fall a prey मोह- delusion आवेशं –maddening एतत् – this is मांस – of flesh वस – of fat आदि – etc., विकारम् -modification मनसि – in your mind विचिन्त्य –think of वारम् – again and वारम् -again

Do not get infatuated at the sight of a lady’s full bosom or a flat belly. Remember again and again these are nothing but a modification of flesh and fat.

In this verse Shankara deals with our infatuation with sense enjoyment and uses the technique of thinking out of box (pratipaksha bhavana) to overcome this obsession. It is the ability to look at the same object or situation in many different ways. What he means is that a size of 34-26-36 could be seen as physical asset or as just another package of abhorring flesh and fat packed in scaly skin. The way to practice the theory of thinking out of box is to contemplate in the mind if the object of enjoyment is indeed capable of giving happiness or it is a projection of the mind. If the object is capable of bestowing happiness why when one person is prepared to divorce his wife because she is the cause of his problem, there is another one who is prepared to marry her because she is the source of his happiness. Through this process of questioning we discover a new dimension in our spiritual quest.
This verse shows the futility of sensual pleasures in helping one to reach Godhood.
Moha is darkness or delusion which prevents us from discerning the reality. We become perplexed, or stupefied.
आहर निद्रा भय मैथुनं च सामान्यमेतत पशुभिर्नराणाम्धर्मो हि तेषाम् अधिको विशेषो धर्मेण हीनाः पशुभिः समानाः
Hunger, sleep, fear and sexual desire are the instincts which are common between mankind and beasts (animals). It is especially ‘Dharma;’ that mankind possesses additionally, and a person bereft of ‘Dharma’ is like a beast.
In this verse Acharya explains how to handle the basic instinct of sexual desire. He says think of the body as a bundle of flesh and bones.

Verse 4
नलिनीदलगत जलमतितरलं तद्वज्जीवितमतिशयचपलम् ।
विद्धि व्याध्यभिमानग्रस्तं लोकं शोकहतं च समस्तम् ॥ ४॥
… भज गोविन्दम् … भज गोविन्दम्

Nalineedalagatajalamatitaralam tadvajjeevitamatishaya chapalamviddhi vyaadhyabhimaanagrastam lokam shokahatam cha samastam

नलिनीदलगत जलम्- The water drop on a lotus petal अति- extremely तरलम् – unsteady, vain existence तद्वत् – similarly जीवितम् – life अतिशय –Greatly चपलम्- fickle, wavering विद्धि – Know that व्याधि अभिमान ग्रस्तम् – consumed by disease and conceit लोकम् -the world शोकम् -with pangs हतम् – is beset च- and समस्तम् – whole

As water on a lotus leaf is very unstable, life is extremely unsteady. Know that the whole world is stricken with disease and arrogance and afflicted with sorrow.

Why do we try to acquire knowledge, create and hoard wealth, indulge in the sensual cravings? Because we imagine that these will give us supreme happiness, and peace. Shankara asks us to question ourselves. Do we really get peace and tranquility from the objects? Are they permanent? In this verse Shankara demonstrates that objects can give us happiness and peace momentarily. Really happiness comes from spiritual quest. Such a peace is permanent and non-dependent on any object. The very life is ephemeral and uncertain. Death may knock at the door any moment. So, what is the best thing for us to do? Continuing his theory of thinking out of box (प्रतिपक्ष भावना), he gives the simile of a water droplet on a lotus petal. The droplet has a short life because it is blown out of the petal at the slightest disturbance in the pond or by a breeze. Similarly, life is short and unpredictable. Death may come at any age irrespective of the health, power, possession and place.
तत् विद्धि समस्तं लोकम् व्याधि अभिमान ग्रस्तम् शोक हतम् :
This entire world is beset with disease, distress and conceit. We are mistaken if we think that we will not be persecuted by these afflictions, by procuring and hoarding more. There is no escape from this persecution. So Shankara says O man better get prepared; do not waste time. Think of Govind. Cast off your body consciousness and reach out to God consciousness. Use the facility, your good health, and opportunity to realize God. It may be too late tomorrow.
The theme of this verse is that man’s life is too short and beset with agony.

Verse 5
यावद्वित्तोपार्जन सक्तः स्तावन्निज परिवारो रक्तः ।
पश्चाज्जीवति जर्जर देहे वार्तां कोऽपि न पृच्छति गेहे ॥ ५॥
… भज गोविन्दम् … भज गोविन्दम्

Yaavadvittopaarjana saktah taavannijaparivaaro raktahpaschaajeevati jarjjaradehe vaartaam kopi na prichchati gehe

यावत्- as long as वित्तः – of wealth उपार्जन – to earn सक्तः- is capable of तावत् till that time निजपरिवारः – your dependents रक्तः of your own blood (attached to you) पश्चात – afterwards जीवति – lives in जर्जर – infirm देहे – body वार्ता –word (Wellbeing) कोऽपि – no one न प्रुच्जति –cares to speak to you. गेहे- at home भज गोविन्दम्- Seek Govind

As long as you are able to earn money, so long all your blood relations and entourage are attached to you; afterwards when your body is old and infirm no one at home even cares to speak to you. Bhaja Govindam…..

Shankara in this verse makes a SWOT (Strength, Weakness, Opportunity, and Threat) analysis of wealth. Wealth includes all our acquisitions such as money, power, position, skills and knowledge. The strength of money is that as long as you are able to put our wealth into gainful use earning money and security, so long you are respected by your family and retinue. The moment your utility factor wanes, so does the respect you command. When you become weak and fragile due to old age or otherwise, your utility diminishes, your kith and kin desert you one by one. Accept this reality and pray to Govind.

Vedanta is not discouraging amassment of wealth, power and position. It is against धनागम तृष्णा. The caveat is that wealth should be created by right action. We are free to acquire, distribute and enjoy all the worldly objects without being attached to it. We must always keep at the back of the mind that these worldly objects are not lasting and capable of giving us permanent pleasure; the goal of a man is to find everlasting peace independent of the objects. Real achievement is gained by the spiritual practice of inner contemplation or Sadhana which involves discipline, meditation, japa, tapa, manana, tyaga, and Satsang to realize the Atman or divinity within, the very subject of our enquiry.

There was a rich man. He had four wives. He loved his fourth wife very much. He gave her all comforts, beauty aids like deodorants, creams, moisturizers, best dress, best food and medicine. He loved his third wife too. He used to take her on for trips abroad, gave her all riches, big houses, car, property, jewels and wealth. He used her as a show piece and his personality signature. He did not care about his second wife much. He did not give her good attention. His first wife was old, haggard and pale. He never cared about her although she loved him. The rich man was afflicted with cancer. Doctors pronounced that he will live for a few weeks only. The rich man called all his four wives one by one. First, he summoned the fourth wife and asked, “Hi dear I am going to die. Will you follow me in death? She said “No way, I can’t come with you” The third wife said, “Hi look; if you die; I shall marry some other guy”. The second wife said, “I can come with you till the grave. Then you have to go alone”. The man had no courage to consult with his first wife because he had neglected her all the time. The first wife realized the embarrassment of her husband. She came up to him and said, “Honey. Never mind I am always with you in life as well as death”
All of us have four wives. The fourth is our body. It accompanies us as long as we live. The third wife is our possession, power and wealth. When we pass way, it will go to someone else. The second wife is our relatives and friends. They can accompany us till the grave. The first wife is our soul. It will be there with us in life as well as death. The moral of the story is that we must take care of the soul, nurture it, to drop our body consciousness and merge into God consciousness.

This stanza also gives a different paradigm of life’s achievements for permanent peace and tranquility. The theme of this verse: Wealth and possession are fleeting in nature; it is the spiritual achievement that will stay with us till death.

Verse 6
यावत्पवनो निवसति देहे तावत्पृच्छति कुशलं गेहे ।
गतवति वायौ देहापाये भार्या बिभ्यति तस्मिन्काये ॥ ६॥
… भज गोविन्दम् … भज गोविन्दम्

Yavatpavano nivasati dehe taavatprichchati kushalam gehe
gatavati vaayau dehaapaaye bhaaryaa bibhyati tasminkaaye
… Bhaja Govindam, Bhaja Govindam.

यावत् –As long as पवनः – the breath (Life) निवसति – stays देहे – in the body तावत् – so long पृच्छति -enquires कुशलं –of your welfare गेहे at home गतवति – has stopped वायौ – the air or breath देह अपाये- upon the decay of body (अपाय-death, destruction, going away)
भार्या – the wife too बिभ्यति- is scared of तस्मिन् – in that very काये –body भज गोविन्दम् – seek Govind

As long as the body breaths, people at home enquire about your welfare. When the breath is gone and the body decays, even the wife is scared of the body (Corpse). This is conditional love.

In the previous stanza Shankara emphasized that wealth and possession is fleeting in nature and no one cares for you when you do not earning; but it is the spiritual achievement that will stay with us forever. Now in this verse he shows the futility of pampering the body in pursuit of material gains.

We are obsessed with the external appearance of the body. We apply moisturizers, deodorants, lotions, creams etc.; we give a course of detox and Botox to keep it young. We pamper it with best food and comforts. Shankara warns that the treatments of anti-wrinkle and detoxifications are required to the mind rather than the body. The nature of the body is to age and wither away. Even one’s spouse is scared of the dead body. Then why attach so much importance to it. We must do exercises; take food, rest and sleep to keep the body fit and healthy so that we may do the rightful duty with the body. We must remember that the body is a means to achieve spiritual growth. We must put greater effort to keep the mind free from the wrinkles of selfishness and toxins of negativity.

Verse 7
बालस्तावत्क्रीडासक्तः तरुणस्तावत्तरुणीसक्तः ।
वृद्धस्तावच्चिन्तासक्तः परे ब्रह्मणि कोऽपि न सक्तः ॥ ७॥
… भज गोविन्दम् … भज गोविन्दम्

Baalastaavat kreedaasaktah tarunastaavat taruneesaktah
vriddhastaavat chintaasakatah parame brahmani kopi na saktah
… Bhaja Govindam, Bhaja Govindam

बालः तावत् – During childhood क्रीडा –in sports आसक्तः – attached तरुणः तावत् – in youth or adulthood तरुणी सक्तः attached to girls वृद्धः तावत् – in old age चिन्ता – towards grief आसक्तः – attached परमे to the supreme ब्रह्मणि – spirit or Brahman कः अपि न सक्तः – no one is attached भज गोविन्दम् – Seek Govind.

During child hood one is attached to sports, during youth one is attached to girls, and during old age one is attached to anxiety; yet no one is attached to supreme Brahman

This verse explains how a man is compelled by his natural instincts in age appropriate activities to fritter away his time in material pursuits but forget to think of God who only gives him blessedness.

The childhood is lost in playing with toys and games. She hugs to her favorite toy even as she goes to bed and the first thing she does as soon as she gets up to is cling to it again. At the onset of youth, the man is attached to girls and indulges in sensual passion and pleasures. He is attached a living toy. The attachment is far more formidable and difficult to overcome. The old age passes in worry, anxiety and tension over the past or future. So, the landmarks of the three stages of life are play in childhood, passion in adulthood and pangs in old age. These attachments bind us permanently to the shackles of birth and death. There is hardly any time left for contemplation in supreme God. The entire life is frittered away without realizing the object of our coming to this world.
आयुर्वषशतम् नृणाम् परिमितम् रात्रौ तदर्धम् गतम्
तस्यार्धस्य परस्य चार्धमपरम् बालत्वव्रुद्धत्वयोः
शेषम् व्याधिवियोग दुःखसहितम् सेवाधिभिः नीयते
जीवोवरितरग्ङ्गचन्चलतरॆ सौख्यः कुतः प्राणिनाम्
This verse is from Bhartrahari’s vairagya shatakam.

The life of a person is limited to one hundred years; half of it is spent in night. Out of the other half, one half is again spent in childhood and old age. The rest is beset with illness, bereavement and service to others. What happiness can here be for mortals in life which is even more uncertain than the ripples in the water.

The lesson we learn from this verse is that we should start our spiritual quest right from the childhood even as we indulge in age-appropriate activities. Our goal to achieve the God-blessedness should always be in our mind.

Verse 8

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

Kaa te kaantaa kaste Putrah samsaaroyamateeva Vichitrah
kasya tvam kah kuta aayaatah tattvam chintaya tadiha bhraatah
… Bhaja Govindam, Bhaja Govindam
का – who is ते- your कान्ता – wife कः – who is ते – your पुत्रः – son संसारः –samsara (world) अयं -this अतीव – extremely विचित्रः – weird कस्य – of whom त्वं – are you कः –who are you कुतः- from where आयातः -have come तत्त्वं – truth चिन्तय- think of तत् इह – that here भ्रातः O brother … भज गोविन्दं Pray to Govind

Who is your wife? Who is your son? This samsara (World) is extremely mystifying. Of whom are you? Who are you? Where have you come from? O brother ponder over that truth here.

In this verse Shankara analyses many basic questions about our very existence and relationship. Who are you? Am I this body mind and senses? Am I the beneficiary or creator of all my possessions and achievements? Are my wife, children, friends, colleagues, are indeed mine? Where did I come from? Where I am going? Shankara urges us to ponder over these questions.

Answers to these questions become an enigma. A deep study of Vedanta shows that we are not the body mind and senses. We have identified ourselves with our body, its afflictions, and its enjoyment because we have been veiled from the reality. The truth is I am not these projections; but I am the omnipotent, immutable spirit (Brahman). All my relations are not separate identity but they are all part of me that is the Brahman.

So, my relationship with the people and things around me depends on my relation with myself. When I have the conviction that I am the supreme Brahman, all the relationships drop because they are also part of me. Ishavasya Upanishad says:
इषस्वास्यमिदं सर्वं यत् किम्च जगत्यां जगत् –
All this, whatsoever moves in this universe, including the moving universe is pervaded by the lord. Applying this principle all my relations and possessions belong to him, I am not the beneficiary but a custodian.

Shankara says we must maintain an attitude of dispassion even while we posses them and enjoy them. People have misunderstood this verse and say that it advocates pessimism. What is emphasized here is to give up attachment but not to give up the object. The problem is with our attitude but not the object around us. The objects per se do not cause bondage. It is our attachment and desire that cause bondage. Distancing ourselves from things and people will not achieve any spiritual upliftment. It is maintaining the spirit of detachment in our relationship has to be practiced.

What is the difference? Detachment is the removal of selfishness; demands and expectations. It is the dropping of ‘my-ness’. Analyze all the people and things belonging to you. My wife, children are individuals with their own distinct identity. If I have any demands or expectations from them, then comes strife. Do your duty to them. Similarly, is the relationship with objects. Remove the possessiveness and keep possessions.

Verse 9

सत्सङ्गत्वे निस्स्ङ्गत्वं निस्सङ्गत्वे निर्मोहत्वम् ।
निर्मोहत्वे निश्चलतत्त्वं निश्चलतत्त्वे जीवन्मुक्तिः ॥ ९॥
… भज गोविन्दम् … भज गोविन्दम्

Satsangatve nissangatvam nissangatve nirmohatvam
nirmohatve nischalatattvam nischalatattve jeevanmuktih
… Bhaja Gonvidan, Bhaja Govindam

सत् संगत्वे- through the company of the good people निस्सङ्गत्वं – arises non-attachment निस्सङ्गत्वे – through non attachment arises निर्मोहत्वं – freedom from delusion निर्मोहत्वे –through freedom from delusion arises निश्चल – immutable तत्त्वं- reality निश्चल तत्त्वे – through the immutable reality arises जीवन्मुक्तिः – state of liberation from life

From association with good people arises non-attachment; non-attachment leads to freedom from delusion, when delusion is removed one becomes steadfast in Reality; On experiencing the immutable reality one attains jivanmukti (Liberation in life)

Engaging ourselves in material enjoyment does not give us lasting happiness. It creates a lust for more and when you get more, unfortunately the enjoyment has a depreciating value. So, in order to get lasting peace and happiness Shankara gives in this verse a roadmap for spiritual seekers. The starting point is Satsang. The milestones are निस्सन्गत्वम्, निर्मोहत्वम्, निश्चल तत्वम्, and the end goal of the marathon is jivanmukti (जीवन्मुक्तिः).

What is Satsang (सत्सङ्ग? All the means and methods which take us to realization of self is Satsang. This includes association of people, media, books and thoughts. This typically involves reading scriptures, discussing and assimilating their meaning, singing and dancing. The company of spiritually awakened devotees and saints has an impact on us in physical, emotional, and intellectual levels. In Satsang we surround ourselves in positive environment, emotion and thought.
GIta says त्रिजगति सज्जन संगति ऎका भवति भवार्णव तरणे नौका
trijagati sajjana saṁgati ekā bhavati bhavārṇava taraṇē naukā
Shankara says in साधना पंञ्चक sādhanā paṁñcaka: संगः सत्सु विधीयताम् saṁgaḥ satsu vidhīyatām
Just as we keep away children from bad movies showing violence and lust, in our spiritual childhood we must avoid environments that promote indulgence and create negative emotion and thought. दुसंगः dusaṁgaḥ is association with bad people who are interested in worldly indulgence, and sense enjoyment. Just as our efforts should be to involve in Satsang we must also pursue our efforts to avoid dusanga and at the same time remove impurities.
Shankara says that our very presence in such gathering of good people leads to non-attachment (निस्सन्गत्वम्). Non attachment is an attitude of dispassion. You are working in the midst of the worldly objects but are not attracted or affected by it. It is like working with a live electric wire with insulated tools. You do not get shock. A person attached to sense objects becomes a victim of its temptation. But a man of non-attachment does not succumb to temptations. Gurudev Chinmayananda calls non-attachment as attached detachment. That means you are attached to the higher and drop desire for the lower. It is like a pole vault. You are attached to the pole as long as you reach the point of clearing over the bar. Then you let the pole go. Similarly, in attached detachment we are attached to the higher spirit and let go of our desires, ego and other afflictions.

This is the natural way a child grows into an adult. An infant is attached to the rattle till it handles a toy. Then he finds joy in toy car, cricket bat, ball and bicycle. Gradually, he is fascinated by adult toys -– wealth, girls, power, fame, cars, private jets etc. Similarly, when we open our mind to the lure of the infinite, we will become detached from all that the world could offer. That means total निस्सन्गत्वम्.

Nirmohatvam (निर्मोहत्वम्) means freedom from delusion, removal of ignorance. So, what is the delusion? Delusion is the exaggerated assurance that the sense objects offers to us infinite happiness. We gradually come to realize that real happiness is not in the objects. It is in the mind; it is independent of the objects. The happiness you got when your dad purchased for you a bike, faded away in course of time. Then you thought that car, house, a spouse will give you ultimate happiness. Happiness is not dependent on any external object. It is already there within you. The infinite spirit that is you, is without any grief and it is a bundle of happiness and peace.
The penultimate step in the ladder is निश्चल तत्त्वं. निश्चल means that which does not move, that which is still. तत्त्वं means philosophy. That means we become consistent, steadfast in the pursuit of reality.
The goal of every human being is to attain the infinite. When one becomes steadfast in the practice of spirituality, he attains enlightenment right in this life. That last step is Jivanmukti (जीवन्मुक्तिः). It is liberation even as one is alive. Body consciousness merges into God consciousness. Mundaka Upanishad 3:2:9 says ब्रह्मवित् ब्रम्हैव भवति- the knower of the Brahman becomes Brahman. Vedanta does not hold out the promise of heaven after death. It boldly declares that one can become God right in this world. I remember a huge hoarding in front of a church in Troy MI (USA) ‘GOD IS NOWHERE. That means God is now here. That is the promise of Vedanta. That is our birthright.

So, where do we begin; with Satang of course. The end of our spiritual journey is realization of God.

Verse 10

वयसिगते कः कामविकारः शुष्के नीरे कः कासारः ।
क्षीणेवित्ते कः परिवारो ज्ञाते तत्त्वे कः संसारः ॥ १०॥
… भज गोविन्दम् … भज गोविन्दम्

Vayasi gate kah kaamavikaarah sushke neere kah kaasaarahksheene vitte kah parivaaro gnyaate tattve kah samsaarah
… Bhaja Govindam, Bhaja Govindam

वयसि गते (सति)- when the youthfulness has passed कः कामविकारः – where is lust and its play शुष्के नीरे (सति) – when the waters have dried up कः कासारः – where is the lake क्षीणे वित्ते (सति) – when the wealth has reduced कः परिवारः – where is the kith and kin ज्ञाते तत्त्वे (सति) – when the truth is realized कः संसारः – Where is samsara
Bhaja … Bhaja Govindam, Bhaja Govindam

When the youthfulness is past, where is excitement? When water has dried up where is the lake? When wealth is spent where is retinue? When truth is known where is samsara (the world)

In order to explain that with the dawn of knowledge of God, all attachments, desire and ego of the samsara wither away, Shankara gives four epigrams. (A short poem expressing a single thought) The first is that when youth is spent, कामविकारः or the carnal pleasures stop. The passion for lust may be there but the body no longer is capable of indulgence. When all the waters of the pond have dried up where is the pond? Similarly, when all the wealth is spent your kith and kin, associates, yes-men all desert you like a sinking ship.

The message given to us is, when we personally experience the truth or knowledge of Brahman all our delusions are gone. We become one with Brahman. When a dreamer wakes up, he becomes aware that the play of dream world is mere play of the mind. Similarly, with the dawn of knowledge, we become aware that the world is just a dream and not real. When the cause is removed the effect disappears.
Verse 11

मा कुरु धन जन यौवन गर्वं हरति निमेषात्कालः सर्वम् ।
मायामयमिदमखिलं बुद्ध्वा ब्रह्मपदं त्वं प्रविश विदित्वा ॥ ११॥
… भज गोविन्दम् … भज गोविन्दम्
Maa kuru dhanajanayauvanagarvam harati nimeshaatkalah sarvammaayaamayamidamakhilam budhwa brahmapadam tvam pravisha viditvaa
… Bhaja Govindam, Bhaja Govindam

मा -do not कुरु – take धन – in wealth जन- in the people यौवन – in youth गर्वम् -pride हरति – loots away निमेषात् – in a moment कालः – the time सर्वम् – all these मायामयम् – full of illusionary nature इदम् – this अखिलम् – all बुध्वा – after knowing ब्रह्मपदम् – the state of Brahman त्वम् – you प्रविश – enter into विदित्वा – after realizing

Do not boast about your wealth, large followers, or your youth. Time can remove them in a flick of a moment. Know that all these are illusive; understand and enter the state of Brahman.

मा कुरु धन जनयौवन गर्वम् –Do not be arrogant and brag about your wealth, people at your command, or your youth. These are fleeting in nature and can be wiped out in no time. Dhana or wealth refers to all your possessions, power, name, fame, knowledge and acquisitions; Jana or the people at our beck and call. As long as we have money or power, people will follow us and the moment we are stripped of these they go away. Yauvana is youth; this is another phenomenon which has to pass. Do not bask in the glory of youth because that is not going to be forever with you.

मायामयमिदमखिलं बुद्ध्वा – We need to understand that all these possessions are temporary and transient. The one permanent aspect of our personality is the exalted Brahman. (ब्रह्मपदं)
The message given to us in this verse is that the world is illusionary and passing. The permanent aspect is the spirit.

Verse 12
दिनयामिन्यौ सायं प्रातः शिशिरवसन्तौ पुनरायातः ।
कालः क्रीडति गच्छत्यायुः तदपि न मुञ्चत्याशावायुः ॥ १२॥
… भज गोविन्दम् … भज गोविन्दम्

Dinayaaminyau saayam praatah shishiravasantau punaraayaatahkaalah kreedati gachchhatyaayuh tadapi na munchatyaashaavaayuh
… Bhaja Govindam, Bhaja Govindam
दिनयामिन्यौ- day and night यामिनी –night (दिन- day यामिनयौ- in night) सायम्- dusk प्रातः- dawn शिशिरवसन्तौ- fall and spring पुनः आयातः- come and go कालः- time क्रीडति- sports गच्छति- goes away आयुः- life तदपि- and yet न मुञ्चति- does not leave आशा वायुः- the gust of desire

Day and night, dusk and dawn, fall and spring come again and again; time sports, life passes. Still one does not give up the lust of desires.

In this verse Shankara demonstrates with the help of many examples how life and the pleasures it offers are transient, but the man without realizing it craves for more pleasures. As the day breaks, it grows vigorous till noon and gradually tapers off into an evening and night. The next morning the cycle repeats with the dawn to complete a day in the calendar of time. Several days make a month, and several months make seasons like spring and fall; four seasons go to make a year. Time moves on. What we call as future becomes present which imperceptibly rolls out to become past. Time and tide never stop. Similarly, an infant becomes a young adult and the seed a magnificent tree. The universe is at the mercy of time. Thus, although change and modifications are the hallmarks of the cosmos, man clings to his endless desires and pleasure gratifications without ever saying, ‘yes enough’. He toils endlessly to acquire and possess more and more wealth, power, position and property, but alas! When the call comes, he leaves everything here but picks up only the baggage of vasanas from his carousel when he is transshipped to another birth.

There is a story of kid Nachiketa who had realized that all that is born has to die one day. So, he disdainfully rejected opulence and carnal pleasures offered by the Lord of death ‘Yama”.
So, Shankar’s message in this verse is, do not waste your time in fleeting mundane matters. Spare some time to make use of the gift of body given by God to seek his all-blessedness. You have an option whether you want to live a life of mediocrity and suffering or strive to reach the goal of peace and happiness.

Verse 13
काते कान्ता धनगतचिन्ता वातुल किं तव नास्ति नियन्ता ।
त्रिजगति सज्जनसंगतिरेका भवति भवार्णवतरणे नौका ॥ १३॥
… भज गोविन्दम् … भज गोविन्दम्

Kaa Te Kaantaa Dhanagatachintaa Vaatula Kim Tava Naasti NiyantaaTrijagati Sajjanasangatirekaa Bhawati Bhavaarnavatarane Naukaa
… Bhaja Govindam, Bhaja Govindam

का –Where is ते –your कान्ता -beloved, mistress धन गत –pertaining to wealth चिन्ता -worry वातुल –O Distracted one! किं is there तव to you न अस्ति –not present नियन्ता –ordainer of rules त्रिजगति –in the three worlds सज्जन –of the good संगति -association एका -alone भवति -becomes भव अर्णव तरणे – to cross the sea of change (meaning birth and death) नौका –the boat

O confused one! Why are you worried about wife and wealth? Don’t you know the Ordainer of rules? Remember, in the three worlds it is only the company of good people that can be a boat for you to cross the ocean of existence.

This verse has three advices. 1. There is the lord who knows what is good for you. 2. Why worry about Kanta and Kanchana (wife and wealth)? 3. Company of good people will redeem you from the sins of the world. Let us take each of the advices one by one.

काते कान्ता धनगतचिन्ता –Why worry about your relations and wealth? People worry more about the results than enjoying and concentrating on the action; people who do not have faith in law of karma worry about the outcome. God knows what is good for you. It is the law of karma that you will get what you earned. यल्लभसे निजकर्मोपात्तं वित्तं तेन विनोदय चित्तम्. Worry will not alter the course of result. It can only make it much worse. Our focus is to excel in all our endeavors and leave the fruit to God. Put your right foot forward and accept whatever comes by. Instead of focusing on action we dissipate our energy in speculating, fuming and fretting. Shankara calls such people as’ vaatula’ (confused, distracted)

वातुल किं तव नियन्ता न अस्ति ?- Don’t you have an ordainer of Rules? Become aware that there is the superior lord who commands and frames rules for you. Have faith in him. Surrender to him and do your right action. Leave the rest to Him.

का ते कान्ता धनगत चिन्ता – Kamini and Kanchana (कामिनी- कान्चना )are the two subjects often discussed by Shankara. कामिनी means a damsel, mistress and कान्चना means money or wealth. By an extension of the meaning we can interpret as unrestrained carnal pleasures and acquiring, hoarding and preserving of wealth at any cost. Shankara questions: Why this morbid greed for sex and money? Work in the world with a spirit of service without expectations. Work for the pleasure of God. And you will get many serendipitous side benefits from such a work.

भव अर्णव तरणे त्रिजगति सज्जन संगति एका भवति -In order to cross this ocean of material existence there is only one boat called company of the good people. Good people are those who have faith and devotion and practice good spiritual living. They are free from greed, anger and hatred. They are kind to all beings and have a vision of everyone as a spark of the Lord. Shankara refers to three worlds (त्रिजगति). Normally this means the earth, heaven and pataal. In the context of this verse this meaning will be superfluous. So, we may say that the three worlds are physical, emotional and intellectual. So, the benefit of the company of good people is a good environment conductive to spiritual progress, positive feelings, and elevating and inspiring thoughts respectively.

With the end of 13th verse the bouquet of 12-verses (द्वादश मन्जरिका स्तोत्र) is concluded. Next follows the bunch of 14-verse flowers चतुर्दश मञ्ञ्रिरिका स्तोत्र.

Verse 14

जटिलो मुण्डी लुञ्छितकेशः काषायाम्बरबहुकृतवेषः ।
पश्यन्नपि च न पश्यति मूढो उदरनिमित्तं बहुकृतवेषः ॥ १४॥
… भज गोविन्दम् … भज गोविन्दम्
Jatilo mundee lunchhitakeshah kaashaayaambara bahukritaveshahpashyannapi cha na pashyati moodho hyudaranimittam bahukritaveshah
… Bhaja Govindam, Bhaja Govindam
जटिलः-An ascetic with matted hair locks मुण्डी –one with shaven head लुन्चित केशः –one with hairs pulled out one by one काषाय अम्बर बहुकृत वेषः –one disguised in ochre robesपश्यन् अपि च –though apparently seeing न -never पश्यति -sees मूढः –a fool हि -indeed उदर निमित्तं – for the sake of belly बहुकृत वेषः – masked in different apparels

An ascetic with matted hair, or one with the hairs pulled out one by one, or the one with tonsured head, all disguised in ochre robes are indeed stupid people, if they do not see the essence, although they see the object. They are masked self-seekers working to fill their belly.

There are two types of people who camouflage as holy men. The first one although progressed substantially in his spiritual pursuit, in a moment of weakness falls prey to sense attractions. There is a story of Sage Vishwamitra. He became a victim to fatal seductions of a nymph called Menaka. The other type of holy men is in fact a fraudster who takes up the holy robes as a trick of the trade. Such people masquerade as professionals, politicians, and teachers, police men or a Good Samaritan. Their ulterior motive is selfishness. A good example is King Ravan. He came to the hermitage of Ram in the guise of a sage to kidnap Sita. Such swindlers take up the holy ochre colored robes of a saint; grow stubborn hair in tufts of cowlicks or tonsured head. But their appearance is deceptive. For the sake of earning money (filling their bellies) they come up in so many guises.

पश्यन् अपि च न पश्यति मूढः -Such stupid people see but they see not. These impersonators are a pest to the society with criminal intent and should be dealt with as such. The first type of saints who fall from their grace but fail to learn from their mistakes are called stupid or fools; for they see only material pleasures from the sense organs but do not see the consequences of their action; they fail to see the play of Maya. Such moral turpitude makes one to take up several births before he catches up with the gains made in the current birth. So, they do not see although they see. The second types of pretenders are not holy men, but they take holy uniform to dupe gullible people. They should be punished for criminal cheating.
Verse 15
अङ्गं गलितं पलितं मुण्डं दशनविहीनं जातं तुण्डम् ।
वृद्धो याति गृहीत्वा दण्डं तदपि न मुञ्चत्याशापिण्डम् ॥ १५॥
… भज गोविन्दम् … भज गोविन्दम्

Angam galitam palitam mundam dashanaviheenam jaatam tundamvriddho yaati griheetvaa dandam tadapi na munchatyaashaapindam
… Bhaja Govindam, Bhaja Govindam

अङ्गम् –the body गलितम् – worn out पलितम् – greyed मुण्डम् –hair (head) दशन – teeth विहीनम् –devoid of जातम् –has become तुण्डम् – mouth वृद्धः –the old man याति –moves (goes about) गृहीत्वा -holding दण्डम् – a staff तदपि -yet न -never मुञ्चति -leaves आशपिण्डम् –the bundle of desires

The body has been worn out; head has turned grey; the mouth toothless; this old man walks with the support of his stick; but doesn’t let go of the bundle of desires.

अङ्गं गलितं पलितं मुण्डं दशनविहीनं जातं तुण्डम् – As one advances in age, the body becomes infirm naturally. The body becomes ripened, worn out, teeth fall out, the hair becomes grey or bald, and the man uses a walking stick to support him because of the faltering steps. But sadly, the desire for the enjoyment of object of senses does not diminish.

तदपि न मुञ्चति आशपिण्डम् – the bundle of desires is not reduced. So Shankara calls upon us, O man pray to Govind, in the nick of the time, the temporal knowledge of grammar or rocket science is not going to save you.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः| इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः||२.६०||
Here is a note of warning by Krishna. The senses are so powerful that they extend their octopus like tentacles and have a grip even on advanced devotees who is so close to realization. The senses are five in number. They are touch, taste, sight, smell and sound; these are the five senses of knowledge. Desire is the cause of attachment to senses. A man can subjugate the senses if he gives up desires and then the mind becomes peaceful to meditate on god.
Mere overt exhibition of denial of worldly comforts by abandoning them, is not a guarantee that desires are also dropped

Verse 16

अग्रे वह्निः पृष्ठेभानुः रात्रौ चुबुकसमर्पितजानुः ।
करतलभिक्षस्तरुतलवासः तदपि न मुञ्चत्याशापाशः ॥ १६॥
… भज गोविन्दम् … भज गोविन्दम्
Agre vahnih prishthe bhaanuh raatrau chubukasamarpitajaanuhkaratalabhikshastarutalavaasah tadapi na munchatyaashaapaashah
… Bhaja Govindam, Bhaja Govindam

अग्रे –in front वह्निः –the fire पृष्ठे –at the back भानुः – the sun रात्रौ – at night चुबुक – the chin समर्पित – supported by जानुः – knees करतल – in the palm भिक्षः – alms तरुतल – under the tree वासः – shelter तदपि – even then न never मुग्ङ्चति– goes away आशा पाशः the noose of desires.

With fire in front, the sun at the back, with knees tucked into the chin at night, he receives alms in the hollow of the palm; lives under the shelter of some tree and yet the noose of the desires does not spare him!

Verse 16 is a perfect picture of a seeker who relinquishes all worldly pleasures but is not able to restrain his mind. He lives under trees, with no roof over his head. He lights a fire in front to protect him from the cold and during the day he warms himself in the sun. He tucks his knees into his chin when he feels cold at night. Despite the overt exhibition of severest denial of worldly comforts, he is not able to overcome desire.

In verse 15 it was shown that desire grows stronger even as the body becomes weaker. Verse 16 describes the case of a seeker who voluntarily gives up all possessions and lives in woods. But in both cases desire has not been leashed, and senses not restrained. Desire has no connection with possessions. By giving up the possessions, one does not become free of desires. A person living in luxury may desire his neighbor’s wife or wealth but a person living abject poverty may have no desires for possessions. Vedanta exhorts us to give up desires but not objects of desire. “We must live a life of mental abundance; thereafter we will not feel the absence of anything”.

The life of King Janaka (जनक) and commoner Sudama (सुदामा) illustrates the point. The farmer was a king who realized of God in his lifetime. The latter was a poor Brahmin who lived in penury. Both were totally satisfied with their possessions and did not desire to have more. They neither needed nor sought anything. Their attitude to possessions was like a person who wakes up from a dream; who just laughs at the absurdity of the dream.

“It is not possible to give up desire. All we can do is take up something far more entertaining and fulfilling. Then, the lower ceases to hold our attention and fades away. Chinmaya ji calls this technique ‘attached detachment’. ‘And this is the paradigm shift we need to adopt to grow out of our spiritual childhood”.

Verse 17

कुरुते गङ्गासागरगमनं व्रतपरिपालनमथवा दानम् ।
ज्ञानविहिनः सर्वमतेन भजति न मुक्तिं जन्मशतेन ॥ १७॥
… भज गोविन्दम् … भज गोविन्दम्

Kurute gangasaagaragamanam vrataparipaalanamathavaa daanamjyaanaviheenah sarvamatena bhajati na muktim Janmashatena
… Bhaja Govindam, Bhaja Govindam

कुरुते- goes to the pilgrimage गङ्गा सागर गमनम् – to where the Ganga joins the ocean व्रत –vows परिपालनम् – observes अथवा –or (performs) दानम् – charity ज्ञान विहीनः –devoid of wisdom सर्वमतेन –according to all schools of thought भजति -gains न not मुक्तिम् – liberation जन्म शतेन – even upon taking hundred lives

“Chinmayananda translates this verse as:
One may, in pilgrimage, go to where Ganga meets the ocean, or observe vows, or distribute gifts in charity. If he is devoid of first-hand experience of truth (ज्ञानम्), according to all schools of thought, he gains no release, even in a hundred lives.

The two preceding verses speak of a person who gives up material pleasures, lives a disciplined life of an ascetic, undergoing hardships, but still Alas! Unfortunately, does not get Mukti or God Realization. He lives in a secluded place as a mendicant, visits holy places, observes strict vows, gives charity but as long as he is not free from desires and learns the supreme knowledge of Brahman, all his labors are lost.

कुरुते गङ्गासागरगमनं- visits the place where Ganga meets the ocean I.e. the Bay of Bengal. It can also mean the holy Kashi and Rameshwara.

व्रत परिपालनम् अथवा दानम् –undertaking vows and giving charities. Is Shankara denigrating visits to holy places, taking vows and giving alms to the needy? These acts of benevolence and philanthropy no doubt taper off one’s vasanas (Sins) and purifies the mind. More than the external pomp and show it is the attitude to help the distressed, and share with less fortunate with what God has given to the donor is important. The proverbial expression of bible is: “Let not thy left hand know what thy right hand doth” (Matthew 6:3). Otherwise all the actions become a ritual to gain public approbation.
We have seen in the two previous verses how men of great penance were lost on the way without reaching their goal of realization because of the subconscious desire in them. It is also true of yogis who fail to give up ego and attachment to such emotions such as greed, and flattery. Shankara stresses that the spiritual practices should take us to our goal of realization. We must not get lost in our travel in appreciating the road and scenic beauty, but rather reach the destination. For this we must practice to give up desires, ego, and realize the infinite reality of the same one life in all beings. Pilgrimage, charity and vows become our offering to God.

Verse 18

सुरमंदिरतरुमूलनिवासः शय्या भूतलमजिनं वासः ।
सर्वपरिग्रहभोगत्यागः कस्य सुखं न करोति विरागः ॥ १८॥
… भज गोविन्दम् … भज गोविन्दम्

Suramandiratarumoolanivaasah shayyaa bhootalamajinam vaasahsarvaparigrahabhogatyaagah kasya sukham na karoti viraagah
… Bhaja Govinda, Bhaja Govindam

सुरमन्दिर – temple तरु मूल निवासः – dwelling under the trees शय्या –bed (sleeping) भूतलम् –on the floor अजिनम् –(wearing) deer’s skin , skin of an antelope especially black one वासः –cloth सर्व -all परिग्रह -possession भोगः -enjoyment त्यागः -renouncing कस्य -whose सुखम् -happiness न –not करोति –brings about विरागः-dispassion

When a man takes shelter in corridors of temples under trees, sleeps on bare floor wearing skimpy deer-skin, and thus renouncing all ideas of possession and thirst for enjoyment, how can dispassion go without giving him happiness?

In the previous verses it was shown that unless desire is given up no amount of abstinence and penance will lead us to God-blessedness. In this verse Shankara shows that only true dispassion brings happiness. He alone is really a rich man who has no need of finite objects of the world because he finds total bliss in his own soul.

“The verse says that true renunciation is not merely a life bereft of material pleasure. The renounced gives up the thought of possession and craving to enjoy. He finds happiness within himself but does not seek it outside in finite objects. To such a person it does not matter whether he is homeless, living under a tree or living in luxury. If one renounces material objects without renouncing attachment to them one cannot experience the joy of true renunciation’.

Verse 19

योगरतो वा भोगरतो वा सङ्गरतो वा सङ्गवीहिनः ।
यस्य ब्रह्मणि रमते चित्तं नन्दति नन्दति नन्दत्येव ॥ १९॥
… भज गोविन्दम् … भज गोविन्दम्
Yogarato vaa bhogarato vaa sangarato vaa sangaviheenahyasya brahmani ramate chittam nandati nandati nandatyeva
… Bhaja Govindam, Bhaja Govindam

योगरतः –one who revels in Yoga वा -or भोगरतः –one who exults in sense indulgence वा -or सङ्गरतः –one who finds enjoyment in company वा –or सङ्गविहीनः –one who likes solitude यस्य –for whom (whoever) ब्रह्मणि –in brahman रमते -delighted चित्तम् -mind नन्दति –(He) enjoys नन्दति -enjoys नन्दति एव – and nothing but enjoys

Whether one is delighted in Yoga (Spiritual Practice) or Bhoga (Sense enjoyment), or finds joy in company or in solitude; whoever revels in the Brahman (Spirit) enjoys, verily enjoys, and he alone enjoys.

In the previous verses it was shown that even if the body grows old and infirm, there is no end to the growing desire. Although a man tries hard to achieve spiritual progress by several methods like pilgrimage, prayer, abstinence, denial of comforts, and atonement, if the mind hovers in sense enjoyment he will not reach his goal.

The state of enlightenment does not depend on one’s life style or mode of living. What determines the spiritual uplift is the state of the mind. If you attend a spiritual class in an ashram or go on pilgrimage, but your mind all the way hankers after sensual pleasures, then you are still a worldly man. On the other hand, if you are engaged in worldly activities but your mind is constantly and firmly is fixed on the self or Atman, then you are a man of perfection. Shankara says it does not matter what are you doing, yoga, Bhoga, in company or a recluse. As long as you are focused firmly on God, you will revel in tranquility. That means nothing will disturb you. You will live in perfect peace.

The story of Dharmavyadha of Mahabharata, describes this statement well. He was a butcher by profession but was enlightened. He teaches Brahma Vaidya to a saint. Krishna says,

अपि चेत् दुराचारो भजते मां अनन्यभाक्।
साधुरेव स मन्तव्यः सम्यग्ववसितो हि सः ।। ९:३०।।
Even a man of bad habits, if he prays me forever continuously, she should be considered as a good man.

“The Upanishads speak of a village in which a river is in flood and a man manages to climb onto a tree to escape the flood. While he was perched to a branch of the tree nervously, he notices a bird on the neighboring branch singing and chirping away cheerfully. He understands that it is his dependence on the branch that takes away his joy. His fate depends entirely on that weak and brittle branch. The bird, on the other hand, may be sitting on the branch but is totally independent of it. If the branch gives way it takes to its wings”.

“So is it with us. Our joy is always dependent on our own little branches. Our happiness depends on that next appraisal, the car you’ve always dreamed of owning, or a relationship. The world we depend on for our happiness is as fragile as that branch in the story. It changes constantly. Therefore, basing our happiness on something as temporary and fleeting as the world makes the happiness itself tenuous. Instead, we need to base our happiness on that which is permanent, dependable and enduring, the Self or Atman. This is why the verse ends with the words ‘nandati eva’ (नन्दति एव) which means only a person who seeks and identifies with the Self enjoys; not the rest who chase the ever-changing material world”.
Verse 20

भगवद् गीता किञ्चिदधीता गङ्गा जललव कणिकापीता ।
सकृदपि येन मुरारि समर्चा क्रियते तस्य यमेन न चर्चा ॥ २०॥
… भज गोविन्दम् … भज गोविन्दम्

Bhagavadgeetaa kinchidadheetaa gangaajalalavakanikaa Peetaasakridapi yena muraarisamarchaa Kriyate tasya yamena na charchaa
… Bhaja Govindam, Bhaja Govindam

भगवद् गीता –The Bhagavad Gita किञ्चित् –even a little अधीता –has studied गङ्गा जल लव कणिका पीता – a drop of water of the Ganga सकृत्– once अपि – at least येन –by whom मुरारि समर्चा –worship of Lord Murari (मुरस्य अरिः) अर्चा means archana or worship क्रियते –is done तस्य to him यमेन -with Yama, the lord of death न चर्चा –no quarrel
Even a little study and understanding of Bhagawad Gita or sipping a drop of water of the holy Ganga river, or a little worship of Murari (Krishna), will surely save one of confrontation with Yama, the Lord of Death.

Previous verse glorified state of God-Realization. This verse says how to do it. It outlines the three practices–the study of Gita, baptism by Ganga and the worship of Murari.

भगवद् गीता किञ्चित् अधीता – Gita is the essence of Upanishads or the fundamental tenets of Vedanta. It teaches us the discipline by which we understand that all beings are but the same spirit and we are ignorant of it because we are turned towards outside material objects. It teaches us the goals of life and the method of achieving it. Even a little study and practice of holy Gita will redeem us from the chain of births and deaths. This is Jnana yoga

गङ्गा जल लव कणिका पीता –The second practice, symbolized by partaking Holy Ganga water. Ganga is considered a source of all spiritual knowledge. There is a mythological story about Ganga. King Bhageeratha (भगीरथ), did penance and pleased Ganga and requested her to flow from the heavens to the earth. He also pleased Lord Shiva who condescended to bear the brunt of the fall of the forceful water on his head and to release the water in small stream. That is why Ganga is also called Bhagirathi (भागीरथी). The Ganga represents the spiritual wisdom which has to be absorbed by hard work and tapas (penance) like Bhagirath. This is karma yoga.

सकृत अपि येन मुरारिसमर्चा क्रियते तस्य यमेन न चर्चा -A little worship of Murari will save one from confrontation with the lord of death. Mura which means ego is a mythological demon. The literal meaning of Murari is the vanquisher of ego. Man is essentially body conscious and identifies with body, senses, and mind (BMI). With the study of Vedanta, he casts off his body consciousness and realizes his true identity of God-consciousness. The methodology is to work in the world of senses with no attachment whatsoever to the fruits of the action; to work with a spirit to please God. There is a shift in focus, from finite body to infinite self. This is Bhakti yoga.

Such a man who practices these three principles of art of living has no fear of death. He knows that death is just a modification of life, just as he has changed from childhood to old age.

Verse 21
पुनरपि जननं पुनरपि मरणं पुनरपि जननी जठरे शयनम् ।
इह संसारे बहुदुस्तारे कृपयाऽपारे पाहि मुरारे ॥ २१॥
… भज गोविन्दम् … भज गोविन्दम्

Punarapi jananam punarapi maranam punarapi jananeejathare shayanamiha samsaare bahudustaare kripayapaare paahi murare… Bhaja Govindam, Bhaja Govindam

पुनः अपि – once again जननम् -birth पुनः अपि –once again मरणम् -death पुनः अपि –once again जननी –in mother’s जठरे -womb शयनम् –lying इह –in this संसारे sansar (process) बहु दुस्तारे – very hard to cross over कृपया -kindly अपारे – which has no end पाहि –save me मुरारे – O destroyer of Mura भज –seek गोविन्दम् – Govind

Again birth, again death, and again lying in the mother’s womb—this process of samsara (World) is very hard to cross over. Save me O merciful Father, the destroyer of Mura.
पुनरपि जननं पुनरपि मरणं पुनरपि जननी जठरे शयनम् – The wheel of birth and death is never at rest for the Jiva (soul). Although Jiva is nothing but the infinite spirit, due to its identification with the Body, Mind and Intellect (BMI), it accumulates “vasanas”. So, the soul has to take birth again and again to exhaust the vasanas and become one with God. What we do now is just the opposite. In each birth we add to our vasanas pool and get crushed in the cycle of birth and death. So, our first priority is to get off the wheel of birth and death.

इह संसारे बहुदुस्तारे – This world of objects and emotions is very difficult to cross over. But there is no reason for despair. Many people have crossed this and become one with God.

कृपया पाहि मुरारे भज गोविन्दम् – So Murari, the destroyer of ego , ever merciful, please guide me to overcome the formidable ego .Seek Govind, Seek Govind.
Verse 22

रथ्याचर्पटविरचितकन्थः पुण्यापुण्यविवर्जितपन्थः ।
योगी योगनियोजितचित्तो रमते बालोन्मत्तवदेव ॥ २२॥
… भज गोविन्दम् … भज गोविन्दम्

Rathyaacharpata virachitakanthah punyaapunyavivarjitapanthahyogee yoganiyojitachitto ramate baalonmattavadeva
… Bhaja Govindam, Bhaja Govindam

रथ्या = In the road चर्पट –pieces of old cloth विरचित –made of कन्थः –rag quilt (godadi) पुण्य-अपुण्य –merit and demerit विवर्जित –free from पन्थः –the path योगी –yogi (sage) यस्य नियोजित चित्तः – whose mind is joined in perfect yoga रमते –sports, enjoys बालवत् -like a child उन्मत्तवत् एव as a madman भज –seek गोविन्दम् – Govind.

The yogi wearing a body wrap sewed from rags picked up from the streets (Godhadi), walks the path free from merit and demerit, with his mind perfectly fixed in the infinite; revels in God-consciousness living like a child or an insane.

This verse is an extension of the idea given in verse 20. It was said that a little bit study and practice of Gita or the knowledge of God makes you immortal; the God of death says, “No questions asked”. Now what is the end result if one practices this advice? One who follows the three yoga of karma, Bhakti and Jnana reaches the ultimate state of Realization. What are the physical marks of a realized soul? This is what Shankara says in this verse:

रथ्या चर्पट विरचित कन्थः – The perfect man wraps around his waist a hand stitched patchwork sheet of pieces of rag , thrown-away on the street by the tailors. (Godhadi). The meaning of the verse should not be taken literally or else the appearance of a realized man gives a scary picture and no one would like to follow his model. A Realized man sees no reason to care for his personal appearance or body comfort. He is ever in union with God and enjoys the endless, griefless joy. He takes food and rest which is just sufficient to keep the life going.

पुण्य-अपुण्य विवर्जित पन्थः – He walks the path which is beyond merit and demerit; virtue or vice. Since his mind is voluntarily frozen, he has no desires or sense of ownership; he is above the three modes of nature (त्रिगुणा), he is not tainted by merit and demerit of the action. A child too cannot commit a crime because it has no mind of its own. It is above crime.

योगी यस्य नियोजित चित्तः – A yogi whose mind is in tranquility. “As the heart panteth after the water brooks, so panteth my soul after thee, O God.”—Psalm 42:1. The yogi pants to connect to God as a thirsty man or as a deer pants for a brook. Man is born in the world only to realize the God. He has come to the mortal world only to become immortal. However, the world is so enchanting and has a spell on him so, he becomes attached to trivialities of the world and forgets the real happiness.

रमते बालवत् उन्मत्तवत् एव – such a yogi revels in the spirit like a child. A child has no hangover of the past or the fear of future. He lives 100% in the present. The yogi at times may behave like a madman. A madman lives in his own world. The meaning is the yogi lives in world of divinity where he has eternal pleasure. We may see a smile on his countenance or a streak of pain. A man can see only his physical signs but not the feelings. Sometimes the life style of a yogi is described as पिशाचवत् – like a ghost. This has reference to his walking and living alone, away from human habitat; often with hairs disheveled, the robes not properly covering the body, with a vacant look. People confuse him for a mad man or a ghost.

There is a story of Gajanan Maharaj of Shegaon. He was found loitering in the streets of the hamlet of Shegaon picking up the leftover food from the trash. By his dress and behavior people thought he was a mad chap and the boys threw stones at him. But two youngsters recognized the brilliance in his eyes and thought he must be a great sage but not a mad chap. This is a typical picture of उन्मत्तवत् described in this verse.
Here is a reference from Gita:

कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो ।
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥१४:२१॥

kairliṅgaistrīnguṇānētānatītō bhavati prabhō |
kimācāraḥ kathaṁ caitāṁstrīnguṇānativartatē ||14:21||

Arjuna said:
O Lord, what are the signs that distinguish a man who has transcended three Gunas? What is his behavior? How does he rise beyond the triple qualities?

Verse 23

कस्त्वं कोऽहं कुत आयातः का मे जननी को मे तातः ।
इति परिभावय सर्वमसारं विश्वं त्यक्त्वा स्वप्नाविचारं ॥ २३॥
… भज गोविन्दम् … भज गोविन्दम्

Kastvam ko’ham kuta aayaatah kaa me jananee ko me taatahiti paribhaavaya sarvamasaaram vishvam tyaktvaa svapnavichaaram
… Bhaja Govindam, Bhaja Govindam

कः -who त्वं –(are) you कः -who अहं –am I कुतः –from where आयातः –did I come का –who (is) मे-my जननी -mother को -who मे -my तातः –father इति -thus परिभावय -enquire सर्वम् -all असारम्- essence less विश्वम् –the entire world of experience त्यक्त्वा -leaving aside स्वप्नविचारम् –born of imagination, a dreamland भज –seek गोविन्दम् – Govind.

Who are you? Who am I? From where did I come? Who is my mother? Who is my father? Thus enquire, and you will realize that the entire world of experience is an imaginary dream.
कः त्वं कः अहं कुतः आयातः का मे जननी को मे तातः
The starting point is to ask questions. Vedanta encourages you to ask your doubts not to suppress it. Atma vichara consist in framing in your own mind the basic questions “who am I” Who is my father? Who is my mother? From where have I come? Where I am proceeding? This is internal dialogue or contemplation. This practice is called self-enquiry or atma vichara.

These thoughts consist of two components. The first is the subjective factor- the true I, the immutable आत्म वस्तु. The second is the objective factor विषय वस्तु — a state, condition or an object with which the personal noun “I” is involved such as my activities, my body, my mind and my senses. The habit of the mind is to get caught in the object portion and never look within to recognize the true self independent of external concerns. The object portion of self constantly undergoes change and decay. But the subject portion is ever the same. True “I” is not an object of our intelligent inquiry. It is beyond cognizance from the mind and intellect because it is too subtle for them. It is infinite. Tattva Bodha says:
आत्मा कः? स्थूलसूक्ष्मकारणशरीरात्व्यतिरिक्तः पंचकॊशातीतः सन् । सच्चिदानन्दस्वरूपः
What is self? That which is other than the gross, subtle and casual bodies, that which is beyond the five sheaths, that which is the witness of the three states of consciousness and is of the very nature of existence-consciousness-bliss is the self.
इति परिभावय सर्वम् असारम् विश्वम् त्यक्त्वा स्वप्नविचारम् – thus enquire about the trifle world which is nothing but a dream. The trifle world is the objective portion. Any state appears to be real as long as we live in it. The moment we move out to another plane, we understand that it is the projection of our mind. When we come out of dream we laugh at its absurdity. Similarly, the present world in which we are living is just a projection of the mind but not real. It has no essence. असारम्.

There is a story of king Janaka. One day he announced in the royal court that previous night he dreamt that he was a beggar. He posed the question, “Am I a beggar, the king or both. Else are these my figment of my imagination?” One pundit by name Ashtavakra said, “You are neither the king, nor the beggar. You are the self, Atman”.

Verse 24

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

Tvayi mayi chaanyatraiko Vishnuh vyartham kupyasi mayyasahishnuhbhava samachittah sarvatra tvam vaanchhasyachiraadyaadi vishnutvam
… Bhaja Govindam, Bhaja Govindam

त्वयि –in you मयि –in me च- and अन्यत्र – in all other places as well एकः – but one विष्णुः – Vishnu the all-pervading reality व्यर्थं -unnecessarily कुप्यसि – you are getting angry मयि – with me असहिष्णुः – being impatient भव -become समचित्तः –equal minded सर्वत्र – everywhere (in all circumstances) त्वं वाञ्छसि यदि- if you want to get अचिरात् -soon विष्णुत्वं – the status of Vishnu

In you, in me and in all other places too there is one All-pervading reality (Vishnu). Being impatient, you are unnecessarily getting angry with me. If you want to attain quickly the Vishnu- status, be equal-minded in all circumstances.

The master asserts here the eternal truth, “There is only one God, the pundits call him by many names. “एकं सत् विप्राः बहुधा वदन्ति “. There is only one Reality who is all pervading.
To realize this aphorism, and attain the ever-blissful state of Godhood – विष्णुत्वम् -Shankara prescribes 2 steps of practice. These are:

Equal mindedness in different sets of circumstances and emotional vicissitudes is the first step in spiritual progress. Gita lays great importance on this attitude.

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु
नित्यं च समचित्तत्वं इष्टानिष्टोपपत्तिषु ॥ Gita ॥ १३:१०॥
Absence of attachment and the feeling of mine in respect of son, wife, home etc., and equal mindedness both in favorable and unfavorable circumstances

योगस्थ: कुरु कर्माणि संगं त्यक्त्वा धनंजय |
सिध्यसिध्योः समो भूत्वा समत्वं योग उच्यते || २:४८ ||

Perform action, O Dhananjaya, being steadfast in yoga, abandoning attachment and balanced in success and failure. Evenness of mind is called yoga.

Verse 25

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

Shatrau mitre putre bandhau maa kuru yatnam vigrahasandhausarvasminnapi pashyaatmaanam sarvatrotsrija bhedaagynaanam
… Bhaja Govindam, Bhaja Govindam
शत्रौ –against an enemy मित्रे –against a friend पुत्रे –against a son बन्धौ –against a relative मा – never कुरु – do यत्नं –attempt for विग्रहसन्धौ- conflict or conciliation सर्वस्मिन् अपि –in everything पश्य -see आत्मानम् –the self सर्वत्र – everywhere उत्सृज –avoid, abandon, eject भेद अज्ञानम् –the sense of difference borne out of ignorance. Seek Govind, Seek Govind.

Do not waste your energy to make war or peace with an enemy, friend, son or a relative. Seeking the self in everything, everywhere, at all times. Seeking self everywhere, give up the sense of difference (plurality), born out of ignorance.

The verse speaks of four different types of relationships: the son, relative, friend and enemy. We are either attached to or inimical to anyone depending upon whether we gain any benefit or botheration from them. If they pamper us, they are friendly to us or if they oppose us, they are inimical to us. Here the master emphasizes that a man becomes a friend or a foe because of the bheda or distinction, separate identity projected in our mind, by our ignorance.

We have three types of identification with the world: at the body level, at the level of the mind and at the level of the intellect (BMI). When we identify with the body level it is an animalistic tendency. We love no one except the comfort of my body. When our identity is expanded to mind level, we care for all we love, such as our family, friends; although each of them has a separate identity, they are our “family”. When we identify with the intellect, our idea of equality expands further. We love the entire humanity and gradually all the animate and inanimate things as an extension of our own body, as the self. We see everything as a manifestation of that single indivisible Atman.

ईशावास्यमिद गुं सर्वं यत्किञ्च जगत्यां जगत् ।
तेन त्यकेन भुञ्जीथा मा गृधः कस्यस्विद् धनं ॥१॥

Whatever there is changeful in this ephemeral world, all that must be enveloped by the Lord. By this renunciation, support yourself. Do not covet the wealth of anyone.’

Verse 26
कामं क्रोधं लोभं मोहं त्यक्त्वाऽत्मानं पश्यति सोऽहं ।
आत्मज्ञान विहीना मूढाः ते पच्यन्ते नरकनिगूढाः ॥ २६॥
… भज गोविन्दम् … भज गोविन्दम्

Kaamam krodham lobham moham tyaktvaatmaanam pashyati sohamaatmajnyaana viheenaa moodhaah te pachyante narakanigoodhaah
… Bhaja Govindam, Bhaja Govindam

कामम् – desire क्रोधम् -anger लोभम् -greed मोहम् -delusion त्यक्त्वा –having left आत्मानम् – the self पश्यति –who sees सोहम् – He I am आत्मज्ञान विहीनाः –those who have no self-knowledge मूढाः – the fools ते – they पच्यन्ते – are tortured नरक निगूढाः – in hell as captives. Seek Govind, Seek Govind.

After renouncing desire, anger, greed and delusion, one realizes that he is nothing but the integrated self and has no separate identity. Fools without self- knowledge are tortured in hell.

The starting point for self-Realization is to forsake desire. It is the root cause of all worldly attachments. Desire is for the enjoyment of sense objects or for their possession and preservation. It is never satiated. The more you get, the more you need. It creates greed. If desire is not fulfilled it causes anger and frustration. In the height of frustration man becomes destructive and loses all sense of balance and right behaviour. It causes delusion. When all these negative emotions are restrained, the devotee becomes aware of the transcendental Reality. When the realization comes, it will not be like understanding the worldly knowledge of knowing it; but the subjective experience of “I am He” (सोऽहं). It is something like a man searching his key ultimately finds it in his own pocket. The key was all the time with him, it did not come from outside; but he just discovered within his own body. Similarly the atman is not someting to be sought outside of our body. It is our inner core. We have just to become aware of it.

A man, who has not gained self-knowledge, has not experienced infinite perfection, comes to live a sorrow, misunderstanding of live and lives in hell.
Verse 27

गेयं गीतानामसहस्रं ध्येयं श्रीपतिरूपमजस्रम् ।
नेयं सज्जन सङ्गे चित्तं देयं दीनजनाय च वित्तम् ॥ २७॥
… भज गोविन्दम् … भज गोविन्दम्

Geyam geetaanaamasahasram dhyeyam shreepatiroopamajasramneyam sajjanasange chittam deyam deenajanaaya cha vittam
… Bhaja Govindam, Bhaja Govindam

गेयम्– to be chanted (sung) गीता – Bhagavad Geeta नामसहस्रं –Vishnu sahasranamam ध्येयम् – is to be meditated upon श्रीपति रूपं – the form of the Lord of Lakshmi अजस्रम् – always नेयम् –is to be led सज्जनसङ्गे –to the company of the good चित्तम् –the mind देयम् –is to be distributed दीनजनाय –to the needy च and वित्तम् –wealth Seek Govind, Seek Govind.

Regularly recite Bhagavad-Gita and Vishnu Sahasranama, meditate upon the image of Vishnu, the lord of Lakshmi (श्री); associate with the company of good people and share your wealth with the poor.

This verse prescribes four steps of spiritual discipline for self-unfoldment. These are the bahiranga sadhana, or external discipline.

Verse 28

सुखतः क्रियते रामाभोगः पश्चाद्धन्त शरीरे रोगः ।
यद्यपि लोके मरणं शरणं तदपि न मुञ्चति पापाचरणम् ॥ २८॥
… भज गोविन्दम् … भज गोविन्दम्

Sukhatah kriyate raamaabhogah paschaaddhanta sareere rogahyadyapi loke maranam saranam tadapi na munchati paapaacharanam
… Bhaja Govindam, Bhaja Govindam

सुखतः – For the sake of happiness क्रियते –one indulges in रामाभोगः – carnal pleasures पाश्चात् – later on हन्तः – alas! शरीरे रोगः – disease in the body यद्यपि – even though लोके – in the world मरणम् – death शरणम् – the ultimate end तदपि –even then न मुञ्चति – does not leave पाप आचरणम् – sinful behavior

One indulges in carnal pleasures and becomes a prey to several diseases of the body. But alas! One does not give up the sinful habits till his life is terminated by death.

The verses from 28 to 32 are the sum- up by the Shankara himself. This verse deals with
Kaamini: – enjoyment and the next one with kaanchana:-wealth (कामिनी- काञ्चन).
रामा rāmā means lovely charming woman. One indulges in carnal pleasures. A man indulges in unbriddled carnal pleasures thinking that it gives him happiness. He does not realise the mistake even as he is overwhelmed by several diseases and becomes infirm. That is the paradox of life. That which gives instant gratification leads to sorrow in the end (प्रेयस्). That which is painful in the beginning unfolds as real happiness (श्रेयस्). Bhoga or indulgence leads to roga or ailments.

The journey of a man from cradle to grave involves race to earn wealth, power, possession, name and fame to the exclusion of all others, and to enjoy the sense pleasures to the maximum. To get to our goal, we use any means rightful or sinful. It is an animalistic life of selfishness and brutal power. We toil the whole life to earn wealth and spend it later to earn health. But it is too late. The body becomes infirm and weak and we are left with no time to think of God.

Shankara therefore exhorts us to think whether all the worldly pleasures indeed give us lasting happiness. It is only ephemeral. The source of so-called happiness makes us addicted to it makes us a slave. It creates a longing for acquiring more and one is never satisfied with it. True happiness can be found only by turning inward and by quest for spiritual pursuits.
“Living in flesh and implicitly obeying to the wretched body-consciousness is universally very easy for a man, as the body wants such sensory pleasures or gratification and no practice is necessary for that, but to fight against its own low instincts and come to win the divine mastery over the flesh is difficult. Not only that, such tendencies will lead to physical suffering and disabilities as the faculties start decaying slowly and surely. Unfortunately, even the staring of death into one’s own face will not stop the human being from getting over such a shameful desire. The Maya of lust is so strong that in spite of realising that the ultimate destination is death, one finds it difficult to overcome its temptation. So, one has to be very, very careful so that one does not get into the iron grip of Maya”.

Verse 29

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

Arthamanartham bhaavaya nityam naasti tatah sukhalesah satyamputraadapi dhanabhaajaam bheetihsarvatraishaa vihitaa reetih
… Bhaja Govindam, Bhaja Govindam

अर्थम्- wealth अनर्थम् –is calamitous भावय – thus reflect नित्यम् -constantly न अस्ति- there is not ततः – from it सुखलेशः – even a little happiness सत्यम्- truth पुत्रात् अपि – even from his own son धनभाजां – to the rich भीतिः- fear सर्वत्र – everywhere एषा – this विहिता -the ordained रीतिः- the way

Wealth is calamitous; always keep this aphorism at the back of your mind. The truth is that there is not even a slightest of happiness in it. The wealthy fear even their children. This is the way of wealth world over.

अर्थम् अनर्थम् भावय नित्यम् -Material is immaterial. Wealth is calamitous. Remember these words always. Under fascination of wealth, one spends the whole time for its acquisition and preservation. If one is successful, he tries more to get it; if unsuccessful any means to get it is OK. He becomes jealous of those who have more of it and conceited and arrogant of those who do not have it. The rich becomes suspicious of others; he thinks they are out to destroy you and loot away all your possessions. He doubts his own children and wife. It has a direct bearing on his health, sleep and appetite and wellbeing.

So, the advice Shankara gives is always remember the limited utility of money. There is not even a trace of happiness in hoarding it. Use it for your own advantage, for the advantage of the people around you. have it in sufficient measures but give away to others without a feeling of beneficiary. Acquire, let not the money posses you, you possess the money. Share your wealth with others.

This is the nature of wealth and material world, flippant and never lasting. There is no happiness in wealth. Real happiness lies in you, within.

Verse 30
प्राणायामं प्रत्याहारं नित्यानित्य विवेकविचारम् ।
जाप्यसमेत समाधिविधानं कुर्ववधानं महदवधानम् ॥ ३०॥
… भज गोविन्दम् … भज गोविन्दम्

Praanaayaamam pratyaahaaram nityaanityavivekavichaaramjaapyasameta samaadhividhaanam kurvavadhaanam mahadavadhaana
… Bhaja Govindam, Bhaja Govindam

प्राणायामम् – control of all activities of life प्रत्याहारम् – withdrawal of senses from their respective objects नित्य अनित्य विवेक विचारं – enquiry consisting of discrimination between permanent and impermanent जाप्य समेत समाधि विधानं- along with japa and the practice of reaching total inner silence (समाधि) कुरु- perform अवधानं- with care महत् अवधानं- with great care

Practice with care–great care, breath control, sense restraint, reflection of eternal and ephemeral things, japa, and the art of complete silencing of the mind to reach to Samadhi.

“Having listed the external spiritual discipline or bahiranga sadhana (outer exercises) in verse 27, Shankara now prescribes the internal spiritual disciplines or antaranga sadhana (Inner exercises)”.
“It comprises of 5 practices:
• Pranayama: Literally translated, pranayama means breath control. In the larger sense, however, it means control over life’s activities. Every transaction with the world needs to be carefully regulated in order to avoid dissipation of one’s energies into unproductive channels. This regulation is performed by the intellect to bring about a greater awareness of the thoughts, feelings and actions.

Verse 31

गुरुचरणाम्बुजनिर्भरभक्तः संसारादचिराद्भव मुक्तः ।
सेन्द्रियमानसनियमादेवं द्रक्ष्यसि निजहृदयस्थं देवम् ॥ ३१॥
… भज गोविन्दम् … भज गोविन्दम्

Gurucharanaambuja nirbharabhaktah samsaaraadachiraadbhava muktahsendriyamaanasaniyamaadevam drakshyasi nijahridayastham devam
… Bhaja Govindam, Bhaja Govindam

गुरु चरण अम्बुज निर्भर भक्तः- great devotee of the lotus feet of the teacher संसारात्- from the Samsara अचिरात् -soon भव मुक्तः-becomes liberated सेन्द्रिय मानस नियमात् – through the discipline of the sense organs and the mind एवम् – in this manner द्रक्ष्यसि – you will experience निज हृदयस्थं- that dwells in once own heart देवम्- the lord
O Devotee of the lotus-feet of the Guru! Free yourself from the enslavement of the world. May you become liberated soon from the Samsara through the discipline of the sense organs and the mind. You will come to experience (Behold) the lord within your own heart.

संसारात् अचिरात् भव मुक्तः- May you soon get liberated from this world. This is the benediction by Acharya Shankara. Liberation from the seemingly unending cycle of birth and death; It is attainable right now in this life, not a promise to get in heaven.
गुरु चरण अम्बुज निर्भर भक्तः: the devotee of the lotus feet of the Guru. One of the important points Shankara has made in this verse is to have faith and devotion to the Guru. Gurudev Chinmayananda quotes St. Augustine when he says:” Faith is to believe what you do not see, and the reward of this faith is to see what you believe.” If we constantly doubt the bona fide of the teacher then we cannot pursue spiritual knowledge. This is why choosing a Guru is important.

सेन्द्रिय मानस नियमात् – through the discipline of sense organs and mind; the mind should be the master of sense organs. It should be trained to restrain the sense organs running towards sense objects and attachments. After faith, this is an important tool in god realization.

द्रक्ष्यसि निजहृदयस्थं देवम् – The brahman is there right with you. No need to seek him outside anywhere. He is not an object to be seen elsewhere. He is the very subject of us and has to be visualized within ourselves.

भजगोविन्दं भजगोविन्दं गोविन्दं भजमूढमते ।
संप्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृञ्करणे ॥ ॥
Summary of Bhaja Govindam

Bare Shlokas

॥ भज गोविन्दम् ॥

भजगोविन्दं भजगोविन्दं गोविन्दं भज मूढमते ।
संप्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृञ्करणे ॥१॥

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

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

नलिनीदलगत जलमतितरलं तद्वज्जीवितमतिशयचपलम् ।
विद्धि व्याध्यभिमानग्रस्तं लोकं शोकहतं च समस्तम् ॥ ४॥

यावद्वित्तोपार्जन सक्तः स्तावन्निज परिवारो रक्तः ।
पश्चाज्जीवति जर्जर देहे वार्तां कोऽपि न पृच्छति गेहे ॥ ५॥

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

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

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

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

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

मा कुरु धनजनयौवन गर्वं हरति निमेषात्कालः सर्वम् ।
मायामयमिदमखिलं बुद्ध्वा ब्रह्मपदं त्वं प्रविश विदित्वा ॥ ११॥

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

का ते कान्ता धन गतचिन्ता वातुल किं तव नास्ति नियन्ता ।
त्रिजगति सज्जनसंगतिरेका भवति भवार्णवतरणे नौका ॥ १३॥
जटिलो मुण्डी लुञ्छितकेशः काषायाम्बरबहुकृतवेषः ।
पश्यन्नपि च न पश्यति मूढो उदरनिमित्तं बहुकृतवेषः ॥ १४॥

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

अग्रे वह्निः पृष्ठेभानुः रात्रौ चुबुकसमर्पितजानुः ।
करतलभिक्षस्तरुतलवासः तदपि न मुञ्चत्याशापाशः ॥ १६॥

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

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

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

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

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

रथ्याचर्पटविरचितकन्थः पुण्यापुण्यविवर्जितपन्थः ।
योगी योगनियोजितचित्तो रमते बालोन्मत्तवदेव ॥ २२॥

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

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

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

कामं क्रोधं लोभं मोहं त्यक्त्वाऽत्मानं पश्यति सोऽहम् ।
आत्मज्ञान विहीना मूढाः ते पच्यन्ते नरकनिगूढाः ॥ २६॥

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

सुखतः क्रियते रामाभोगः पश्चाद्धन्त शरीरे रोगः ।
यद्यपि लोके मरणं शरणं तदपि न मुञ्चति पापाचरणम् ॥ २८॥

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

प्राणायामं प्रत्याहारं नित्यानित्य विवेकविचारम् ।
जाप्यसमेत समाधिविधानं कुर्ववधानं महदवधानम् ॥ ३०॥

गुरुचरणाम्बुजनिर्भरभकतः संसारादचिराद्भव मुक्तः ।
सेन्द्रियमानसनियमादेवं द्रक्ष्यसि निजहृदयस्थं देवम् ॥ ३१॥

भजगोविन्दं भजगोविन्दं गोविन्दं भजमूढमते ।
संप्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृञ्करणे ॥ ॥