Bhaja Govindam by Sri Shankaracharya

3/16/2017 Bhaja Govindam A Hymn to Govinda - Krishna by Sri Shankaracharya
Bhaja Govindaṁ
A Hymn to Govinda - Krishna

by Sripad Shankaracharya
Adi Shankara Govinda
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भजगो व दं
भजगो व दं Text1
गो व दं
भजमू
ढमते
. bhajagovindaṁ bhajagovindaṁ
govindaṁ bhajamūḍhamate |
संा े
स न हते
काले samprāpte sannihite kāle
nahi nahi rakśati ḍukṛñkaraṇe || 1
न ह न ह र ित डु
कृकरणे
.. १..
Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar

will not save you at the time of your death.
मू
ढ जह ह धनागमतृ
णां Text 2
कु स ुं
मनिस वतृ
णाम ्
. mūḍha jahīhi dhanāgamatṛṣṇāṁ
kuru sadbuddhiṁ manasi vitṛṣṇām |
य लभसे
िनजकम पा ं yallabhase nijakarmopāttaṁ
vittaṁ tena vinodaya cittam || 2
व ं
ते
न वनोदय िच म ्
.. २..
Oh fool! Give up your thirst to amass wealth, devote your mind to thoughts to the
Real. Be content with what comes through actions already performed in the past.
नार तनभर नाभीदे

शं Text3
वा मागामोहावे
शम ्
. nārīstanabhara nābhīdeśaṁ
dṛṣṭvā māgāmohāveśam |
एत मां
सावसा द वकारं etanmāṁsāvasādi vikāraṁ
manasi vicintaya vāraṁ vāram || 3
मनिस विच तय वारं
वारम ्
.. ३..
http://www.harekrsna.de/artikel/Bhaja-Govindam.htm 1/34
Do not get drowned in delusion by going wild with passions and lust by seeing a
woman's navel and chest. Bodies are flesh, fat and blood. Do not fail to remember
this again and again in your mind.
निलनीदलगत जलमिततरलं Text 4
त जी वतमितशयचपलम ्
. nalinīdalagata jalamatitaralaṁ
tadvajjīvitamatiśayacapalam |
व या यिभमान तं viddhi vyādhyabhimānagrastaṁ
lokaṁ śokahataṁ ca samastam || 4
लोकंशोकहतं
च सम तम ्
.. ४..
Uncertain is the life of man as rain drops on a lotus leaf. Know that the whole world
remains a prey to disease, ego and grief.
याव ोपाजन स ः Text 5
ताव नज प रवारो र ः . yāvadvittopārjana saktaḥ

stāvannija parivāro raktaḥ |
प ा जीवित जजर दे
हे paścājjīvati jarjara dehe
vārtāṁ ko'pi na pṛcchati gehe || 5
वाता कोऽ प न पृछित गे
हे
.. ५..
So long as a man is fit and able to support his family, see the affection all those
around him show. But no one at home cares to even have a word with him when his
body totters due to old age.
याव पवनो िनवसित दे

हे Text 6
ताव पृछित कु
शलं
गेहे
. yāvatpavano nivasati dehe
tāvatpṛcchati kuśalaṁ gehe |
गतवित वायौ दे
हापाये gatavati vāyau dehāpāye
bhāryā bibhyati tasminkāye || 6
भाया ब यित त म काये
.. ६..
When one is alive, his family members enquire kindly about his welfare. But when
the soul departs from the body, even his wife runs away in fear of the corpse.
बाल ताव डास ः Text 7
त ण ताव णीस ः . bālastāvatkrīḍāsaktaḥ

taruṇastāvattaruṇīsaktaḥ |
वृ ताव च तास ः vṛddhastāvaccintāsaktaḥ
परे ण कोऽ प न स ः .. ७.. pare brahmaṇi ko'pi na saktaḥ || 7
Childhood is lost in play. Youth is lost by attachment to woman. Old age passes
away by thinking over many past things. Alas! Hardly is there anyone who yearns to
be lost in Parabrahman.
काते
का ता क ते
पुः Text 8
सं
सारोऽयमतीव विच ः . kāte kāntā kaste putraḥ
saṁsāro'yamatīva vicitraḥ |
क य वं
कः कु
त आयातः kasya tvaṁ kaḥ kuta āyātaḥ
tattvaṁ cintaya tadiha bhrātaḥ || 8
त वं
िच तय त दह ातः .. ८..
Who is your wife? Who is your son? Strange is this samsara. Of whom are you?
Where have you come from? Brother, ponder over these truths.
स स ग वे
िन ग वं Text 9
िन स ग वे
िनम ह वम ्
. satsaṇgatve nissṇgatvaṁ
nissaṇgatve nirmohatvam |
िनम ह वे
िन लत वं nirmohatve niścalatattvaṁ
niścalatattve jīvanmuktiḥ || 9
िन लत वे
जीव मु ः .. ९..
From Satsanga comes non-attachment, from non-attachment comes freedom from

delusion, which leads to self-settledness. From self-settledness comes Jivan Mukti
(liberation).
वयिसगते
कः काम वकारः Text 10
शु
केनीरे
कः कासारः . vayasigate kaḥ kāmavikāraḥ
śuṣke nīre kaḥ kāsāraḥ |
ीणे
व े
कः प रवारः kśīṇevitte kaḥ parivāraḥ
jñāte tattve kaḥ saṁsāraḥ || 10
ाते
त वे
कः सं
सारः .. १०..
What good is lust when youth has fled? What use is a lake which has no water?
Where are the relatives when wealth is gone? Where is samsara (the continuaiton of
birth and death) when the Truth is known?
मा कु धन जन यौवन गव Text 11
mā kuru dhana jana yauvana garvaṁ
हरित िनमे
षा कालः सवम ्
. harati nimeṣātkālaḥ sarvam |
मायामयिमदम खलंह वा māyāmayamidamakhilaṁ hitvā
brahmapadaṁ tvaṁ praviśa viditvā ||
पदंवं वश व द वा .. ११.. 11
Do not boast of wealth, friends, and youth. Each one of these are destroyed within a
minute. Free yourself from the illusion of the world of Maya and attain the timeless
Truth.
दनयािम यौ सायंातः Text 12
िशिशरवस तौ पु
नरायातः . dinayāminyau sāyaṁ prātaḥ
śiśiravasantau punarāyātaḥ |
कालः डित ग छ यायु
ः kālaḥ krīḍati gacchatyāyuḥ
tadapi na muñcatyāśāvāyuḥ || 12
तद प न मुच याशावायु
ः .. १२..
Daylight and darkness, dusk and dawn, winter and springtime come and go. Time
plays and life ebbs away. But the storm of desire never leaves.
ादशम ज रकािभरशे
षः Text 13
dvādaśamañjarikābhiraśeṣaḥ
किथतो वै
याकरण यै
षः . kathito vaiyākaraṇasyaiṣaḥ |
उपदे
शो भू ािनपु
णःै upadeśo bhūdvidyānipuṇaiḥ
śrīmacchankarabhagavaccharaṇariḥ ||
ीम छ करभगव छरणै
ः .. १३.. 13
This bouquet of twelve verses was imparted to a grammarian by the all-knowing

Shankara, adored as the bhagavadpada.
काते
का ता धन गतिच ता Text 14
वातु
ल कंतव ना त िनय ता . kāte kāntā dhana gatacintā
vātula kiṁ tava nāsti niyantā |
जगित स जनसं
गितरै
का trijagati sajjanasaṁ gatiraikā
bhavati bhavārṇavataraṇe naukā || 14
भवित भवाणवतरणे
नौका .. १४..
Oh mad man! Why this engrossment in thoughts of wealth? Is there no one to guide
you? There is only one thing in three worlds that can save you from the ocean of
samsara. Get into that boat of satsangha (knowledge of the Truth) quickly.
ज टलो मु
ड लुछतके
शः Text 15
काषाया बरबहु
कृ
तवे
षः . jaṭilo muṇḍī luñchitakeśaḥ
kāṣāyāmbarabahukṛtaveṣaḥ |
प य न प चन प यित मू
ढः paśyannapi cana paśyati mūḍhaḥ
udaranimittaṁ bahukṛtaveṣaḥ || 15
उदरिनिम ं
बहु
कृ
तवे
षः .. १५..
There are many who go with matted locks, many who have clean shaven heads,
many whose hairs have been plucked out; some are clothed in saffron, yet others in
various colors --- all just for a livelihood. Seeing truth revealed before them, still the
foolish ones see it not.
अ गं
गिलतं
पिलतं
मुडं Text 16
दशन वह नं
जतं
तुडम ्
. aṇgaṁ galitaṁ palitaṁ muṇḍaṁ
daśanavihīnaṁ jataṁ tuṇḍam |
वृो याित गृ
ह वा द डं vṛiddho yāti gṛihītvā daṇḍaṁ
tadapi na muñcatyāśāpiṇḍam || 16
तद प न मुच याशा प डम ्
.. १६..
Strength has left the old man's body; his head has become bald, his gums toothless
and leaning on crutches. Even then the attachment is strong and he clings firmly to
fruitless hope.
अ े
व ः पृे
भानु
ः Text 17
रा ौ चु
बु
कसम पतजानु
ः. agre vahniḥ pṛṣṭhebhānuḥ
rātrau cubukasamarpitajānuḥ |
करतलिभ त तलवासः karatalabhikśastarutalavāsaḥ
tadapi na muñcatyāśāpāśaḥ || 17
तद प न मुच याशापाशः .. १७..
Behold there lies the man who sits warming up his body with the fire in front and the
sun at the back; at night he curls up the body to keep out of the cold; he eats his
beggar's food from the bowl of his hand and sleeps beneath the tree. Still in his
heart, he is a wretched puppet at the hands of passions.
कुते
ग गासागरगमनं Text 18
तप रपालनमथवा दानम ्
. kurute gaṅgāsāgaragamanaṁ
vrataparipālanamathavā dānam |
ान व हनः सवमते
न jñānavihinaḥ sarvamatena
muktiṁ na bhajati janmaśatena || 18

मुंन भजित ज मशते
न .. १८..
One may go to the Ganga, observe fasts, and give away riches in charity! Yet, devoid
of jnana, nothing can give mukthi even at the end of a hundred births.
सु
र मं
दर त मू
ल िनवासः Text 19
श या भू
तल म जनं
वासः . sura mandira taru mūla nivāsaḥ
śayyā bhūtala majinaṁ vāsaḥ |
सव प र ह भोग यागः sarva parigraha bhoga tyāgaḥ
kasya sukhaṁ na karoti virāgaḥ || 19
क य सु
खंन करोित वरागः .. १९..
Take your residence in a temple or below a tree, wear the deerskin for the dress, and
sleep with mother earth as your bed. Give up all attachments and renounce all
comforts. Blessed with such vairagya, could any fail to be content?
योगरतो वाभोगरतोवा Text 20
स गरतो वा स गवी हनः . yogarato vābhogaratovā

saṇgarato vā saṇgavīhinaḥ |
य य ण रमते
िच ं yasya brahmaṇi ramate cittaṁ
nandati nandati nandatyeva || 20
न दित न दित न द ये
व .. २०..
One may take delight in yoga or bhoga, may have attachment or detachment. But
only he whose mind steadily delights in Brahman enjoys bliss, no one else.
भगव गीता क चदधीता Text 21
ग गा जललव क णकापीता . bhagavad gītā kiñcidadhītā

gaṇgā jalalava kaṇikāpītā |
सकृ
द प ये
न मु
रा र समचा sakṛdapi yena murāri samarcā
kriyate tasya yamena na carcā || 21
यते
त य यमे
न न चचा .. २१..
Let a man read but a little from the Bhagavad-Gita, drink just a drop of water from
the Ganga, worship Murari (Krishna) just once. He then will have no altercation with
Yama (the lord of death).
पु
नर प जननं
पु
नर प मरणं Text 22
punarapi jananaṁ punarapi maraṇaṁ
पु
नर प जननी जठरे
शयनम ्
.
इह सं
सारे
बहु
दुतारे punarapi jananī jaṭhare śayanam |
iha saṁsāre bahudustāre
कृ
पयाऽपारे
पा ह मु
रारे
.. २२.. kṛpayā'pāre pāhi murāre ||22
Born again, death again, birth again to stay in the mother's womb! It is indeed hard
to cross this boundless ocean of samsara. Oh Murari! Redeem me through Thy
mercy.
र या चपट वरिचत क थः Text 23
पुयापुय वव जत प थः . rathyā carpaṭa viracita kanthaḥ

puṇyāpuṇya vivarjita panthaḥ |
योगी योगिनयो जत िच ो yogī yoganiyojita citto
ramate bālonmattavadeva || 23
रमते
बालो म वदे
व .. २३..
There is no shortage of clothing for a monk so long as there are rags cast off the
road. Freed from vice and virtue, onward he wanders. One who lives in communion
with God enjoys bliss, pure and uncontaminated, like a child and as someone
intoxicated.
क वं
कोऽहं
कुत आयातः Text 24
का मे
जननी को मे
तातः . kastvaṁ ko'haṁ kuta āyātaḥ
kā me jananī ko me tātaḥ |
इित प रभावय सवमसारम ् iti paribhāvaya sarvamasāram
viśvaṁ tyaktvā svapna vicāram || 24
व ंय वा व न वचारम ्
.. २४..
Who are you? Who am I? From where do I come? Who is my mother, who is my
father? Ponder thus, look at everything as essence-less and give up the world as an
idle dream.
विय मिय चा य क
ैो व णु
ः Text 25
यथ कुयिस म यस ह णु
ः. tvayi mayi cānyatraiko viṣṇuḥ
vyarthaṁ kupyasi mayyasahiṣṇuḥ |
भव समिच ः सव वं bhava samacittaḥ sarvatra tvaṁ
vāñchasyacirādyadi viṣṇutvam || 25
वा छ यिचरा द व णु
वम ्
.. २५..
In me, in you and in everything, none but the same Vishnu dwells. Your anger and
impatience is meaningless. If you wish to attain the quality of Vishnu soon, have
Sama Bhaava always.
श ौ िम े
पुे
ब धौ Text 26
मा कु य ंव हस धौ . śatrau mitre putre bandhau

mā kuru yatnaṁ vigrahasandhau |
सव म न प प या मानं sarvasminnapi paśyātmānaṁ
sarvatrotsṛja bhedājñānam || 26
सव ो सृ
ज भे
दा ानम ्
.. २६..
Do not waste your efforts to win the love of or to fight against friend and foe,
children and relatives. See yourself in everyone and give up all feelings of duality
completely.
कामं ोधं
लोभं
मोहं Text 27
य वाऽ मानं
भावय कोऽहम ्
. kāmaṁ krodhaṁ lobhaṁ mohaṁ
tyaktvā'tmānaṁ bhāvaya ko'ham |
आ म ान वह ना मू
ढाः ātmajñāna vihīnā mūḍhāḥ
te pacyante narakanigūḍhāḥ || 27
ते
प य ते
नरकिनगू
ढाः .. २७..
Give up lust, anger, infatuation, and greed. Ponder over your real nature. Fools are
they who are blind to the Self. Cast into hell they suffer there endlessly.
गे
यंगीता नाम सह ं Text 28
ये
यं ीपित पमज म ्
. geyaṁ gītā nāma sahasraṁ
dhyeyaṁ śrīpati rūpamajasram |
ने
यं
स जन स गे
िच ं neyaṁ sajjana saṇge cittaṁ
deyaṁ dīnajanāya ca vittam || 28
दे
यंद नजनाय च व म ्
.. २८..
Regularly recite from the Bhagavad-Gita, meditate on Vishnu in your heart, and
chant His thousand glories. Take delight to be with the noble and the holy. Distribute
your wealth in charity to the poor and the needy.
सु
खतः यते
रामाभोगः Text 29
प ा त शर रे
रोगः . sukhataḥ kriyate rāmābhogaḥ
य प लोकेमरणं
शरणं paścāddhanta śarīre rogaḥ |
yadyapi loke maraṇaṁ śaraṇaṁ
तद प न मुचित पापाचरणम ्
.. २९.. tadapi na muñcati pāpācaraṇam || 29
He who yields to lust for pleasure leaves his body a prey to disease. Though death
brings an end to everything, man does not give up the sinful path.
अथमनथ भावय िन यं Text 30
ना तततः सु
खले
शः स यम ्
. arthamanarthaṁ bhāvaya nityaṁ
nāstitataḥ sukhaleśaḥ satyam |
पुाद प धन भाजां
भीितः putrādapi dhana bhājāṁ bhītiḥ
sarvatraiṣā vihiā rītiḥ || 30
सव ष
ैा व हआ र ितः .. ३०..
Wealth is not welfare, truly there is no joy in it. Reflect thus at all times. A rich man
fears even his own son. This is the way of wealth everywhere.
ाणायामं याहारं Text 31

prāṇāyāmaṁ pratyāhāraṁ
िन यािन य ववे
क वचारम ्
. nityānitya vivekavicāram |
जा यसमे
त समािध वधानं jāpyasameta samādhividhānaṁ
kurvavadhānaṁ mahadavadhānam ||
कु
ववधानं
महदवधानम ्
.. ३१.. 31
Regulate the pranas (life airs within), remain unaffected by external influences and
discriminate between the real and the fleeting. Chant the holy name of God and
silence the turbulent mind. Perform these with care, with extreme care.
गुचरणा बु
ज िनभर भकतः Text 32
gurucaraṇāmbuja nirbhara bhakataḥ
सं
सारादिचरा व मुः . saṁsārādacirādbhava muktaḥ |
से यमानस िनयमादे
वं sendriyamānasa niyamādevaṁ
drakśyasi nija hṛdayasthaṁ devam ||
यिस िनज दय थं
दे
वम ्
.. ३२.. 32
Oh devotee of the lotus feet of the Guru! May thou be soon free from Samsara.
Through disciplined senses and controlled mind, thou shalt come to experience the
indwelling Lord of your heart!
मू
ढः क न वै
याकरणो Text 33
डु
कृकरणा ययन धु
रणः .
mūḍhaḥ kaścana vaiyākaraṇo
ीम छ कर भगव छ यै ḍukṛñkaraṇādhyayana dhuriṇaḥ |
śrīmacchamkara bhagavacchiṣyai
bodhita āsicchodhitakaraṇaḥ || 33
बोिधत आिस छोिधतकरणः .. ३३..
Thus was a silly grammarian lost in rules cleansed of his narrow vision and shown
the Light by Shankara's apostles.
भजगो व दं
भजगो व दं Text 34
गो व दं
भजमू
ढमते
. bhajagovindaṁ bhajagovindaṁ
govindaṁ bhajamūḍhamate |
नाम मरणाद यमु
पायं nāmasmaraṇādanyamupāyaṁ
nahi paśyāmo bhavataraṇe || 34
न ह प यामो भवतरणे
.. ३४..
Worship Govinda, worship Govinda, worship Govinda, Oh fool! Other than chanting
the Lord's names, there is no other way to cross the life's ocean.
Adi Shankara - Bhaja Govindam
Bhaja Govindaṁ was written by Jagadguru Adi Shankaracharya and is one of of his greatest
composition.
Shankaracharya is widely known for his teachings

on Vedanta. He was born in the village of Kaladi, in
South India, about 2500 years ago to his Brahmin
parents, Sivaguru and Aryamba. He traveled
throughout India during his life, preaching and
establishing four important maths, or centers, and
accepted numerous disciples. He had also
composed a number of verses and hymns of his
knowledge and insight. However, the Bhaja
Govindam is perhaps his greatest. He is still today
one of the greatest influences in the present-day
understanding of Vedic philosophy, with numerous
schools of thought throughout India still
expounding his teachings.
He primarily taught the non-dual, or advaita, form

of understanding, teaching that everything is
ultimately one. Many of the commentaries on the
Vedic texts, such as the Brahma-samhita, the
Upanishads, and others, are written with
commentaries by those who follow his advaitic principles. Thus, many such texts have the
impersonalistic sway to them, leaving out the idea that everything comes from a personal or
Supreme Creator. However, before he left this world, he composed the Bhaja Govindam
prayers that evokes the mood of devotion to Lord Govinda, Krishna.
It is in this prayer that he emphasizes above all else the importance for developing devotion
for Govinda/ Krishna, which is the principle means for attaining the Grace of the Supreme,
and the freedom from further rounds of reincarnating in material existence. It is this prayer
that leaves us no doubt that his final instruction was to give up our egotistical differences and
surrender to Lord Krishna. It also encapsulates the sum and substance of all Vedantic thought
in whatever other works that he had written.
There is a story attached to the composition of this Hymn. It is said that Shankara was
walking along a street in Varanasi one day, accompanied by his disciples. He heard an old
scholar studying the grammatical rules of sanskrit by Panini. Shankara was touched with pity
at seeing the plight of the old man spending his years at a mere intellectual accomplishment,
while he would be better off praying and spending the rest of his time to Govinda, the
Supreme Lord. Taking pity on him, he went up and advised him not to waste his time on
grammar at his advanced age but to turn his mind to God in worship and adoration.
Shankara understood that the majority of the world was also engaged in mere intellectual,
sense pleasures and not in the divine contemplation. Seeing this, he burst forth with the
verses of Bhaja govindaṁ
In the verses of Bhaja Govindaṁ, Shankara, like no other, explains our fallacies, our wrong
outlook for life, and dispells our ignorance and delusions. Thus bhaja govindaṁ was
originally known as moha mudgāra, the remover of delusions.
Shankara explains, nay chides, us for spending our time in useless trivia like amassing
wealth, lusting after (wo)men and requests us to discriminate and cultivate the knowledge to
learn the difference between the real and the unreal, spirit and matter. To emphasise that, he
concludes that all knowledge other than the Self-Knowledge is useless. Shankara makes the
person realize how foolish he/she is in the conduct and behavior by these verses, and shows
the purpose of our worldly existence, which is to seek Govinda and attain Him.
Shankara's words may seem to be quite piercing and direct in this hymn, missing the softness
and tenderness often found in his other texts. The reason is that this was an extempore
recital to an old man, wasting his time. His words can be compared to a knife of a doctor.
The doctor's knife cruely removes the tumor with much pain, but removing the tumor
ultimately restores good health in the patient. So is Shankara's direct words, which pierce and
point out our ignorance. It is a knife into the heart of worldiness, and by removing this tumor
of ignorance, we can attain everlasting bliss by taking shelter of Govinda.
Bhaja govindaṁ has been set to musical tones and sung as prayer songs by children. It is
divided into dvādashapaJNjarikā and charpaTapaJNjarikā for this purpose. The former is a set
of verses (verses 1-12) while the rest of the verses form charpaTapaJNjarikā.
Though sung as a bhajan, it contains the essence of vedanta and implores the man to think,
"Why am I here in this life ? Why am I amassing wealth, family, but have no peace ? What is
the Truth ? What is the purpose of life ? The person thus awakened gets set on a path to the
inner road of Selfrealisation.
Anyone who listens to the music of Bhaja govindaṁ is attracted to it . However, the
significance of the text goes much deeper and contains a well defined philosophy of attaining
salvation (Moksha) by taking shelter of Govinda / Krishna.
May the achārayā guide us from ignorance to truth . OM tat sat.
Srila Prabhupada: "The Sankara's Bhaja Govinda verse is as follows: bhaja govindam bhaja
govindam ......... This is Sankara's last instruction to his followers, and the purport is that the
mayavadi philosophers are very much accustomed to draw favorable meanings from
unwanted interpretations by grammatical jugglery. In Sanskrit the grammatical jugglery is a
great puzzle, there are many words which can be changed into different meanings by
grammatical root derivations and affixing and prefixing pratyayas.
So Sankara advised that do not try to exact favorable conclusions by beating the Sastras, but
be submissive to Lord Govinda and worship Him. Otherwise, this grammatical jugglery of
words will not help you at the time of death. At that time only if you can someway or other
remember the Lotus Feet of Govinda, Krishna, that will save you, O' the fool number-one.
Don't waste your time in misinterpreting the sastras."
(SP. Letter January 21, 1970 / Los Angeles )
bhaja govindaṁ bhaja govindaṁ govindaṁ bhaja mūḍhamate
SHRI SHANKARA-ACHARYA
The Jaiva Dharma of Srila Bhaktivinoda Thakura describes Shankara-acharya

as follows:
Paramahamsa Premadasa Babaji prostrated himself respectfully upon hearing the name of
Sri Sankaracarya. He said, "My dear sir, always remember this: …sankarah sankarah
sakshad… 'Sri Sankaracarya is Lord Siva himself.' Sri Sankaracarya is the spiritual
preceptor of all the Vaishnavas and for this reason Sri Caitanya has acclaimed him as an
acarya, great preceptor. Sri Sankaracarya is a perfect Vaishnava.
"At the time of his appearance, India urgently required a guna-avatara, an incarnation
who presides over the material nature, because the spread of the voidistic philosophy of
Buddhism had caused India to practically give up the cultivation and study of the Vedas,
as well as the practice of varnasrama-dharma, the Vedic social system. Nihilistic
Buddhism, known as sunyavada, directly denies the existence of a personal God and
although hinting at the principle of the jiva-atma, the eternal spirit soul, Buddhism
remains in essence anitya-dharma. In those days, the brahmanas had all but forsaken the
Vedic religion and converted to Buddhism.
"At this historic moment, the extraordinarily powerful Lord Siva appeared as Sri
Sankaracarya and reinstated the pristine glory of the Vedas by transforming nihilistic
Voidism into monistic Brahmanism. This was a spectacular achievement, for which India
will always remain indebted to Sri Sankaracarya. Works in the world may be judged by
two standards. Some works are tat-kalika, specific to a particular time, and others are
sarva-kalika, for all time. Sri Sankaracarya's achievement, which resulted in great good for
human society, belongs to the former category. He laid a firm foundation, upon which Sri
Ramanujacarya and Sri Madhvacarya later constructed the grand edifice of pure Vaishnava
philosophy. Therefore, he is one of the greatest benefactors and historic torchbearers of
the Vaishnava religion.
"The spiritual guidelines Sri Sankaracarya laid down act as beacons to the Vaishnavas on
their path of spiritual progress. For instance, sambandha-jnana-knowledge of the eternal
relationships between the jiva, prakriti, and Bhagavan-is absolutely essential for the
conditioned jivas. The Vaishnavas and Sri Sankaracarya share the understanding that the
cit-vastu, spiritual existence, is supramundane and transcendental to the subtle and gross
material bodies of the external material nature. They are also of the same opinion
regarding the spiritual nature of the jiva. They agree, too, that liberation means giving up
one's attachment to the material world. Up to the stage of mukti, the Vaishnavas concur
with Sri Sankaracarya on many philosophical points. Sri Sankaracarya also taught that a
soul purifies his consciousness by worshiping the Supreme Lord, Sri Hari, after which he
attains mukti.
"What Sri Sankaracarya remains silent about, however, are the wonderful realizations the
jiva experiences after attaining mukti. Sri Sankaracarya was confident that once the jivas
were set on the path of liberation attainable by worshiping the Supreme Lord, Sri Hari,
they would gradually develop a taste and an attachment for devotional service and
ultimately become pure devotees of the Lord. Hence, Sri Sankaracarya-after plainly
indicating the proper way-did not delve further into the esoteric aspects of Vaishnava
philosophy. Those who scrutinizingly study Sri Sankaracarya's commentaries can
comprehend his underlying intention, but those who ponder only the external and
superficial aspects of his teachings are diverted from the Vaishnava path.
"Sripada Sankaracarya described the concept of advaita, non-dualism, as the pure,

transcendental state of the Absolute Truth. Unfortunately, his confused followers are
unable to grasp the esoteric import of this philosophy and in the process they are
denigrating his good reputation by ascribing an incorrect interpretation to his statements.
They describe the transcendental conditions of prema as maya, material illusion, and thus
the doctrine they preach is known as mayavada philosophy. It is most degraded. Their
philosophical aberration extirpates the quality of eternality in prema; hence, the
Vaishnavas have concluded that such philosophy is non-Vedic.
Jaiva Dharma Chapter 2, The Nitya-dharma of the Living Entity Is Pure and Everlasting
Appendix: Sanskrit words and meanings

The following words and meanings are added as an
appendix to allow the reader to learn Sanskrit words.
भज = worship;
गो व दं = Govinda;
मू
ढमते = O, foolish mind!;
संा े = ( when you have) reached/obtained;
स न हते = (in the) presence/nearness of;
काले = Time (here:Lord of Death, Yama);
नह = No; never;
र ित = protects;
डु
कृकरणे = the grammatical formula DukRi.nkaraNe;
.. १.. = Text 1
मू
ढ = Oh fool!;
जह ह = jahi+iha, leave/give up+here(in this world);
धन = wealth;
अगम = coming/arrival;
तृ
णां = thirst/desire;
कु = Do;act;
= sat.h+buddhiM, good+awareness(loosely speaking:mind);

स ुं
मनिस = in the mind;
वतृ
णां = desirelessness;
य लभसे = yat.h+labhase, whatever+(you)obtain;
िनजकम = nija+karma, one's+duty(normal work);
उपा = obtained;
व ं = wealth;
ते
न = by that; with that;
वनोदय = divert/recreate(be happy);
िच ं = mind;
.. २.. =2
नार = woman;
तनभर = breasts that are(full-with milk);
नाभीदे
शं = nAbhI+deshaM, navel+region/country;
वा = having seen;
मागा = mA+gaa, Don't+go;
मोहावे
शं = infatuated state(moha+AveshaM-seizure);
एतन ् = this;
मां
सावसा द = mAmsau+Adi, flesh+etc;
वकारं = appearance (generally, grotesque/ugly);
मनिस = in the mind;
विच तय = think well;
वारं = again;
वारं = and again;
.. ३.. =3
निलनीदलगत = nalinI+dala+gata, lotus+petal+reached/gone;
जल = water(drop);
अिततरलं = ati+tarala, very+unstable;
त त् = like that;
जी वत = life;
अितशय = wonderful;
चपलं = fickle-minded;
व = know for sure;
यािध = disease;
अिभमान = self-importance;
तं = having been caught/seized;
लोकं = world;people;
शोकहतं = attacked(hata) by grief(shoka);
च = and;
सम तं = entire;
.. ४.. =4
यावत ् = so long as;
व = wealth;
उपाजन = earning/acquiring;
स ः = capable of;
ताव नज = tAvat.h+nija, till then+one's;
प रवारः = family;
र ः = attached;
प ात ् = later;
जीवित = while living(without earning);
जजर = old/digested (by disease etc);
दे
हे = in the body;
वाता = word (here enquiry/inquiry);

कोऽ प = kaH+api, whosoever; even one;
न = not;
पृछित = inquires/asks/minds;
गे
हे = in the house;
.. ५.. =5
यावत ् = so long as;
पवनः = air/breath;
िनवसित = lives/dwells;
दे
हे = in thge body;
तावत ् = till then;
पृछित = asks/inquires;
कु
शलं = welfare;
गे
हे = in the house;
गतवित = while gone;
वायौ = air(life-breath);
दे
हापाये = when life departs the body;
भाया = wife;
ब यित = is afraid;fears;
त म काये = tasmin.h+kaye, in that body;
.. ६.. =6
बालः = young boy;
तावत ् = till then (till he is young);
डा = play;
स ः = attached/engrossed/absorbed;
त णः = young man;

त णी = young woman;
स ः = attached/engrossed;
वृः = old man;
िच ता = worry;
स ः = attached/engrossed/absorbed;
परे = in the lofty;high;supreme;
ण = Brahman.h ;God;
कोऽ प = whosoever;
न = not;
स ः = attached/absorbedengrossed;
.. ७.. =7
काते = kA+te, who+your;
का ता = wife;
क ते = kaH+te, who+your;
पुः = son;
सं
सारः = world/family;
अयं = this;
अतीव = great/big/very much;
विच ः = wonderful/mysterious;
क य = whose;
वं = you;
कः = who;
कु
तः = from where;
आयातः = have come;
त वं = truth/nature;
िच तय = think well/consider;
त दह = tat.h+iha, that+here;
ातः = brother;
.. ८.. =8
स स ग वे = in good company;
िन स ग वं = aloneness/non-attachment/detachment;
िनम ह वं = non-infatuated state/clearheadedness;
िन लत वं = tranquillity/imperturbability;
जीव मु ः = salvation+freedom from bondage of birth;
वयिसगते = vayasi+gate, when age has advanced/gone;
.. ९.. =9
कः = who/what use( in the sense of kva?(where));
काम वकारः = sensual/sexual attraction;
शु
के = in the drying up of;
नीरे = water;
क = what( use) is the;
कासारः = lake;
ीणे = spent-up/weakened state of;
व े = wealth;
कः = what( use) for;
प रवारः = family(is there?);
ाते = in the realised state;
त वे = truth;
कः = what (use) is;
सं
सारः = world/family bond;
.. १०.. = 10
मा = do not;
कु = do/act;
धन = wealth;
जन = people;
यौवन = youth;
गव = arrogance/haughtiness;
हरित = takes away/steals away;
िनमे
षात ् = in the twinkling of the eye;
कालः = Master Time;
सव = all;
माया = delusion;
मयं = full of/completely filled;
इदं = this;
अ खलं = whole/entire;
ह वा = having given up/abandoned;
पदं = the state/position of Brahma/god-realised state;
वं = you;
वश = enter;
व द वा = having known/realised;
.. ११.. = 11
दनयािम यौ = dina+yAminI, day + night;
सायं = evening;
ातः = morning;
िशिशर = frosty season;
वस तौ = (and) Spring season;
पु
नः = again;
आयातः = have arrived;
कालः = Master Time;

डित = plays;
ग छित = goes (away);
आयु
ः = life/age;
तद प = tat.h+api, then even;
न = not;
मुचित = releases;
आशा = desire;
वायु
ः = air (the wind of desire does not let off its hold);
.. १२.. = 12
ादशम ज रकािभः = by the bouquet consisting of 12 flowers (the 12 shlokas above)
अशे
ष = without remainder/totally;
किथत = was told;
वै
याकरण यै
षः = to the grammarian+this;
उपदे
शः = advice;
भू = was;
व िनपु
णै = by the ace scholar Shankara (Plural is used for reverance);
ीम छ करभगवत+चरणै
् ः = by Shankaracharya, known as shankarabhagavat,
.. १३.. charaNAH or pAdAH, plural for reverence (13)
काते = kA+te, who+your;
का ता = wife;
धन = wealth;
गतिच ता = thinking of;
वातु
ल =;
क =;
तव = your;
ना त = na+asti, not there;
= controller;
िनय ता
जगित = in the three worlds;
स जन = good people;
सं
गितरै
का = sa.ngatiH+ekA, company+(only) one (way);
भवित = becomes;
भवाणव = bhava+arNava, birthdeath+ocean;
तरणे = in crossing;
नौका = boat/ship;
.. १४.. = 14
ज टलः = with knotted hair;
मु
ड = shaven head;
लुछतके
श = hair cut here and there;
काषाय = saffron cloth;
अ बर = cloth/sky;
बहु
कृ
त = variously done/made-up;
वे
षः = make-ups/garbs/roles;
प य नप = even after seeing;
चन = cha(?)+na, and +not;
प यित = sees;
मू
ढः = the fool;
उदरिनिम ं = for the sake of the belly/living;
बहु
कृ
तवे
षः = various make-ups/roles;
.. १५.. = 15
अ गं = limb(s);
गिलतं = weakened;
पिलतं = ripened(grey);
= head;
मु
डं
दशन वह नं = dashana+vihInaM, teeth+bereft;
जातं = having become;
तुडं = jaws/mouth?;
वृः = the old man;
याित = goes;
गृ
ह वा = holding the;
द डं = stick(walking);
तद प = then even;
न = not;
मुचित = lets go/releases/gives up;
आशा प डं = AshA+pindaM, desire+lump(piNDaM also means rice-ball
.. १६.. given as oblation for the dead (16)
अ े = in front of/ahead/beforehand;
व ः = fire ( for worship);
पृे
भानु
ः = pRishhThe+bhaanuH, behind+sun;
रा ौ = in the night;
चु
बु
कसम पतजानु = face dedicated to(huddled up between) the knees;
करतलिभ ा = alms in the palms;
त तलवासं = living under the trees;
तद प = then even;
न = not;
मुचित = releases/lets go;
आशा = desire;
पाशं = rope/ties;
.. १७.. = 17
= one takes resort to;

कुते
ग गासागर = the sea of Ganga (banks of the Ganges);
गमनं = going;
त = austerities;
प रपालनं = observance/governance;
अथवा = or/else;
दानं = charity;
ान व हनः = (but)bereft of knowledge of the Self;
सवमते
न = according to all schools of thought/unanimously;
मुं = salvation/freedom;
न = not;
भजित = attains;
ज म = birth(s);
शते
न = hundred;
.. १८.. = 18
सु
र = gods;
मं
दर = temple;
त = tree;
मू
ल = root;
िनवासः = living;
श या = bed;
भू
तल = on the surface of the earth;
म जन = deer skin?;
वासः = living;
सव = all;
पर ह = ttachment;
भोग = enjoyable things/worldly pleasures;

याग = sacrificing/abandonment;
क य = whose;
सु
खं = happiness;
न = not;
करोित = does;
वरागः = Non-attachment/desirelessness;
.. १९.. = 19
योगरतः = indulging in yoga;
वा = or;
भोगरतः = indulging in worldly pleasures;
वा = or;
स गरतः = indulging in good company;
वा = or;
स गवी हनः = bereft of company;
य य = whose;
ण = in Brahman(God);
रमते = delights;
िच ं = mind (here soul);
न दित = revels;
न द ये
व = nandati+eva, revels alone/revels indeed;
.. २०.. = 20
भगव = god's;
गीता = song (here the scripture `bhagavatgItA');
क चत ् = a little;
अधीता = studied;
ग गा = river Ganga;
= water drop;
जललव
क णकापीता = a little droplet, drunk;
सकृ
दप = once even;
ये
न = by whom;
मु
रा र = the enemy of `Muraa' (Lord Krishna);
समचा = well worshipped;
यते = is done;
त य = his;
यमे
न = by Yama, the lord of Death;
न = not;
चचा = discussion;
.. २१.. = 21
पु
नर प = punaH+api, again again;
जननं = birth;
पु
नर प = again again;
मरणं = death;
पु
नर प = again again;
जननी = mother;
जठरे = in the stomach;
शयनं = sleep;
इह = in this world/here;
सं
सारे = family/world;
बहु
दुतारे = fordable with great difficulty;
कृ
पयाऽपारे = out of boundless compassion;
पा ह = protect;
मु
रारे = Oh Muraa's enemy!(KrishhNa);
= 22
.. २२..
र या = ?;
चपट = torn/tattered cloth;
वरिचत = created;
क थः = throated man;
पुयापुय = virtues sins;
वव जत = without/ having abandoned;
प थः = wayfarer?;
योगी = the man seeking union with god;
योगिनयो जत = ccontrolled by yoga;
िच ः = mind;
रमते = delights;
बालो म वदे
व = like a child who has gone mad;
.. २३.. = 23
कः = who (are);
वं = you;
कः = who(am);
अहं = I;
कु
तः = whence;
आयातः = has come;
का = who;
मे = my;
जननी = mother;
कः = who;
मे = my;
तातः = father;
इित = thus;
प रभावय = deem well/visualise;
सव = the entire;
असारं = worthless/without essence;
व ं = world;
य वा = having abandoned/sacrificed;
व न = dream;
वचारं = consideration/thinking;
.. २४.. = 24
विय = in yourself;
मिय = in myself;
चा य क
ै = cha+anyatra+ekaH, and+in any other place+only one;
व णु
ः = the Lord MahaavishhNu;
यथ = in vain ; for nothing;purposeless;
कुयिस = you get angry;
म यस ह णु = mayi+asahishhNuH, in me+intolerant;
भव = become;
समिच ः = equal-minded/equanimity;
सव = everywhere;
वं = you;
वा छिस = you desire;
अिचरा = without delay/in no time;
यद = if;
व णु
वं = the quality/state of Brahman/god-realisation;
.. २५.. = 25
= in (towards)the enemy;
श ौ
िम े = in (towards) the friend;
पुे = in(towards) the son;
ब धौ = in (towards) relatives;
मा = don't;
कु = do;
य ं = effort;
व हस धौ = for war(dissension) or peace-making;
सव म न प = in all beings;
प या मानं = see your own self;
उ सृ
ज = give up;
भे
दा ानं = difference/otherness/duality;
.. २६.. = 26
कामं = desire;
ोधं = anger;
लोभं = greed;
मोहं = infatuation;
य वाऽ मानं = having abandoned see as one's own self;
भावय = deem/consider/visualise/imagine;
कोऽहं = who am I;
आ म ान = knowledge of self;
वह ना = bereft;
मू
ढा = fools;
ते = they;
प य ते = are cooked?;
= in the hell;
नरक
िनगू
ढा = cast in;
व ं = wealth;
.. २७.. = 27
गे
यं
= is to be sung;
गीता = bhagavatgItA;
नाम = name of the lord;
सह ं = 1000 times;
ये
यं = is to be meditated;
ीपित = Lakshmi's consort MahAvishhNu's;
पं = form/image;
अज ं = the unborn one;
ने
यं = is to be lead/taken;
स जन = good people;
स गे = in the company;
िच ं = mind;
दे
यं = is to be given;
द नजनाय = to the poor (humble state) people;
च = and;
.. २८.. = 28
सु
खतः = for happiness;
यते = is done;
रामाभोग = sexual pleasures?;
प ा त = later on in the end;
शर रे = in the body;
= disease;
रोग
य प = even though;
लोके = in the world;
मरण = death;
शरणं = resort/surrender;
तद प = even then;
न = not;
मुचित = releases/gives up;
पापाचरणं = pApa+AcharaNa, sin-practising;
.. २९.. = 29
अथ = wealth;
अनथ = purposeless/in vain/danger-productive;
भावय = deem/consider/visualise;
िन यं = daily/always;
न = not;
अ त = is;
ततः = from that;
सु
खले
शः = (even a little) happiness;
स यं = Truth;
पुाद प = even from the the son;
धन = wealth;
भाजां = acquiring peeople;
भीितः = fear;
एषा = this;
व हआ = vihitA?, understood;
र ितः = procedure/practice/custom;
.. ३०.. = 30
ाणायाम = breath-control;
याहार = diet-control;
िन यं = always/daily/certain;
अिन य = uncertain/temporary/ephemeral/transient;
ववे
क = awareness after reasoning;
वचार
= thought/considered concluion/opinion;
जा यसमे
त = with chanting of the names of the lord;
समािध वधान = in the state of trance;
कु
ववधानं = pay attention;
महदवधानं = great care attention;
.. ३१.. = 31
गुचरणा बु
ज = the lotus feet of the teacher/guru;
िनभर = dependent;
भकतः = devotee;
सं
सारात ् = fromthe world;
अिचरा व = in no time from the cycle of birthdeath;
मुः = released;
से यमानस = sa+indriya+mAnasa, wwith senses and mind;
िनयमादे
व = control alone(niyamAt.h eva);
यिस = you will see;
िनज = one's own;
दय थं = heart-stationed;
दे
वं = God;
.. ३२.. = 32
= fool;
मू
ढ
क न = cerain;
वै
याकरण = Grammar;
डु
कृकरण = grammatic formula DukRi.nkaraNa;
अ ययन = study;
धु
रण = awakened/aroused?;
ीमत ् = honourable prefix;
शं
कर = Shankara;
भगवत ् = God;
िश यै
ः = disciples;
बोिधत = having been taught/enlightened;
आिसत ् = was/existed;
चोिधतकरण = tested or awakened senses;
.. ३३.. = 33
भज = worship;
गो व दं = lord Govinda;
मू
ढमते = Oh foolish mind!;
नाम मरणात ् = (exceept) through/from rememberance of the lord's name;
अ य = other;
उपाय = plan/method/means;
नह = not;
प याम = we see;
भवतरणे = for crossing the ocean of births deaths;
.. ३४.. = 34

Bhaja Govindam by Sri Shankaracharya

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3/16/2017 Bhaja Govindam A Hymn to Govinda - Krishna by Sri Shankaracharya

A Hymn to Govinda - Krishna

Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar

नार तनभर नाभीदे

निलनीदलगत जलमिततरलं Text 4

याव ोपाजन स ः Text 5

ताव नज प रवारो र ः . yāvadvittopārjana saktaḥ

याव पवनो िनवसित दे

बाल ताव डास ः Text 7

त ण ताव णीस ः . bālastāvatkrīḍāsaktaḥ

परे ण कोऽ प न स ः .. ७.. pare brahmaṇi ko'pi na saktaḥ || 7

From Satsanga comes non-attachment, from non-attachment comes freedom from

दनयािम यौ सायंातः Text 12

This bouquet of twelve verses was imparted to a grammarian by the all-knowing

muktiṁ na bhajati janmaśatena || 18

योगरतो वाभोगरतोवा Text 20

स गरतो वा स गवी हनः . yogarato vābhogaratovā

भगव गीता क चदधीता Text 21

ग गा जललव क णकापीता . bhagavad gītā kiñcidadhītā

र या चपट वरिचत क थः Text 23

पुयापुय वव जत प थः . rathyā carpaṭa viracita kanthaḥ

मा कु य ंव हस धौ . śatrau mitre putre bandhau

अथमनथ भावय िन यं Text 30

ाणायामं याहारं Text 31

Adi Shankara - Bhaja Govindam

Shankaracharya is widely known for his teachings

He primarily taught the non-dual, or advaita, form

May the achārayā guide us from ignorance to truth . OM tat sat.

bhaja govindaṁ bhaja govindaṁ govindaṁ bhaja mūḍhamate

The Jaiva Dharma of Srila Bhaktivinoda Thakura describes Shankara-acharya

acarya, great preceptor. Sri Sankaracarya is a perfect Vaishnava.

"Sripada Sankaracarya described the concept of advaita, non-dualism, as the pure,

Appendix: Sanskrit words and meanings

संा े = ( when you have) reached/obtained;

स न हते = (in the) presence/nearness of;

काले = Time (here:Lord of Death, Yama);

जह ह = jahi+iha, leave/give up+here(in this world);

= sat.h+buddhiM, good+awareness(loosely speaking:mind);

य लभसे = yat.h+labhase, whatever+(you)obtain;

िनजकम = nija+karma, one's+duty(normal work);

वनोदय = divert/recreate(be happy);

तनभर = breasts that are(full-with milk);

मागा = mA+gaa, Don't+go;

वकारं = appearance (generally, grotesque/ugly);

मनिस = in the mind;

विच तय = think well;

वारं = and again;

निलनीदलगत = nalinI+dala+gata, lotus+petal+reached/gone;

अिततरलं = ati+tarala, very+unstable;

व = know for sure;

तं = having been caught/seized;

शोकहतं = attacked(hata) by grief(shoka);

यावत ् = so long as;

ताव नज = tAvat.h+nija, till then+one's;

जीवित = while living(without earning);

जजर = old/digested (by disease etc);

वाता = word (here enquiry/inquiry);

कोऽ प = kaH+api, whosoever; even one;

यावत ् = so long as;

तावत ् = till then;

गतवित = while gone;

त म काये = tasmin.h+kaye, in that body;

बालः = young boy;