1 Seek Govind, Seek Govind, Seek Govind, O Fool!

When the
appointed times comes (death), grammar rules surely will not
save you.

2 O Fool! Give up the thirst to possess wealth. Create in your mind,

devoid of passions, thoughts of the Reality. With whatever you
get, entertain your mind, be content.

3. Seeing the full bosom of young maidens and their navel, do not
fall a prey to maddening delusion. This is but a modification of
flesh and fat. Think well thus in your mind again and again.

4 The water drop playing on a lotus petal has an extremely uncertain

existence; so also is life ever unstable. Understand, the very world
is consumed by disease and conceit, and is riddled with pangs.

5 As long as there is the ability to earn and save, so long are all
your dependants attached to you. Later on, when you come to
live with an old, infirm body, no one at home cares to speak even
a word with you!!

6 As long as there dwells breath in the body, so long they enquire

of your welfare at home. Once the breath leaves, the body
decays, even the wife fears that very same body.

7 So long as one is in one’s boyhood, one is attached to play, so

long as one is in youth, one is attached to one’s own young
woman; so long as one is in old age, one is attached to anxiety,
yet no one, alas to the Supreme Brahman, is ever seen attached.

8 Who is your wife? Who is your son? Supremely wonderful

indeed is this samsara. Of whom are you? From where have you
come? O brother, think of that Truth here.

9 Through the company of the good, there arises non-attachment;

through non-attachment there arises freedom from delusion;
when there is freedom from delusion, there is the Immutable
Reality; on experiencing the Immutable Reality, there comes the
state of ‘liberated-in-life’.

10 When youthfulness has passed, where is lust and its play? When
water is evaporated, where is the lake? When the wealth is
reduced, where is the retinue? When the Truth is realised, where
is samsara?
11 Take no pride in your possession, in the people at your
command, in the youthfulness that you have. Time loots away all
these in a moment. Leaving aside all these, after knowing their
illusory nature, realise the state of Brahman and enter into it.

12 Day and night, dawn and dusk, winter and spring, again and
again come and depart. Time sports and life ebbs away. And yet,
one leaves not the gusts of desires.

13 O Distracted One! Why worry about wife, wealth? Is there not

for you the One who ordains? In the three worlds it is the
association-with-good-people alone that can serve as a boat to
cross the sea of change, birth and death.

14 One ascetic with matted locks, one with shaven head, one with
hairs pulled out one by one, another parading in his ochre robes
– these are fools who, though seeing, do not see. Indeed, these
different disguises or apparels are only for their belly’s sake.

15 The body has become worn out. The head has turned grey. The
mouth has become toothless. The old man moves about leaning
on his staff. Even then he leaves not the bundle of his desires.
16 In front the fire, at the back the sun, late at night he sits with his
knees held to his chin; he receives alms in his own scooped palm
and lives under the shelter of some tree, and yet the noose of
desires spares him not!

17 One may, in pilgrimage, go to where the Ganges meets the

ocean, called the Gangaasaagar, or observe vows, or distribute
gifts away in charity. If he is devoid of first-hand-experience-ofthe-
Truth, according to all schools of thought, he gains no
release, even in a hundred lives.
18 Sheltering in temples, under some trees, sleeping on the naked
ground, wearing a deerskin, and thus renouncing all idea-ofpossession
and thirst-to-enjoy, to whom will not dispassion bring
happiness?

19 Let one revel in Yoga or let him revel in Bhoga. Let one seek
enjoyment in company or let him revel in solitude away from the
crowd. He whose mind revels in Brahman, he enjoys, verily, he
alone enjoys.

20 To one who has studied the Bhagavad Gita even a little, who has
sipped at least a drop of Ganges-water, who has worshipped at
least one Lord Muraari, to him there is no quarrel with Yama, the
Lord of Death.
21 Again birth, again death, and again lying in mother’s womb – this
samsara process is very hard to cross over. Save me O destroyer
of Mura, (Lord Krishna) through Thy infinite kindness.

22 The Yogin who wears but a godadi (shawl made of rags), who
walks the path that is beyond merit and demerit, whose mind is
joined in perfect Yoga with its goal, he revels (in Godconsciousness)
– and lives thereafter – as a child or as a
madman.

23 Who are you? Who am I? From where did I come? Who is my

mother? Who is my father? Thus enquire, leaving aside the
entire world-of-experience, essenceless and a mere dreamland,
born of imagination.

24 In you, in me and in all other places too there is but one All-
Pervading Reality. Being impatient, you are unnecessarily getting
angry with me. If you want to attain soon the Vishnu-status, be
equal-minded in all circumstances.

25 Strive not, waste not your energy to fight against or to make

friends with your enemy, friend, son or relative. Seeking the Self
everywhere, lift the sense-of-difference born out of ‘ignorance’.

26 Leaving desire, anger, greed and delusion, the seeker sees in the
Self ‘He Am I’. They are fools those who have not Self-knowledge,
and they consequently, as a captive in hell, are tortured.

27 The Bhagavad Gita and Sahasranama are to be chanted; always

the form of the Lord of Lakshmi is to be meditated upon; the
mind is to be led towards the company of the good; wealth is to
be shared with the needy.

28. Very readily one indulges in carnal pleasures; later on, alas, come
diseases of the body. Even though in the world the ultimate end
is death, even then man leaves not his sinful behaviour.
29 ‘Wealth is calamitous’, thus reflect constantly: the truth is that
there is no happiness at all to be got from it. To the rich, there is
fear even from his own son. This is the way with wealth
everywhere.

30 The control of all activities, the sense-withdrawal, the reflection,

along with japa and the practice of reaching the total-innersilence
– these, perform with care, with great care.

31 O Devotee of the lotus-feet of the teacher! May you become

liberated soon from the samsara through the discipline of the
sense-organs and the mind. You will come to experience the
Lord that dwells in your own heart.

BHAJA GOVINDAM
bhaja govindam bhaja govindam
bhaja govindam müãhamate,
samprápte sannihite kále
na hi na hi rakúati dukøòkaraïe.(1)

Adore the Lord, adore the Lord, adore the Lord, O fool! when the appointed
time (for departure) comes, the repetition of grammatical rules will not, indeed,
save you.

müãha jahèni dhanágamatøúïám

kuru sadbuddhim manasi vitøúïám,
yal-labhase nijakarmopáttam
vittam tena vinodaya cittam.(2)

O fool! leave off the desire for accumulation of wealth; create in the mind,
thoughts about Reality, devoid of passion. What you get - i.e. what you have
achieved through your past deeds - with that, satisfy your mind.

nárèstanabharanábhèdeùam
døúûvá má gá moháveùam,
etan-mámsavasádi-vikáram
manasi vicintaya váram váram.(3)

Seeing the seductive female form, do not fall prey to frenzied delusion. That
(female form) is (but) a modification of flesh and fat. Think well thus in your
mind and again and again.

nalinèdalagatajalam atitaralam
tadvaj-jèvitam atiùayacapalam,
viddhi vyádhy-abhimána-grastam
lokam ùokahatam ca samastam.(4)

The water on the lotus-leaf is very unsteady; so also is life extremely unstable.
Know that the entire world is devoured by disease and conceit, and smitten
with sorrow.

yávad-vittopárjana-saktas-
távan-nija-pariváro raktaç
paùcáj-jivati jarjara-dehe
vártam kopi na pøcchati gehe.(5)

As long as you have the ability to earn money, so long will your dependents be
attached to you. After that, when you live with an infirm body no one world
even speak to you a word.

yávat-pavano nivasati dehe

távat-pøcchati kuùalam gehe,
gatavati váyau dehápáye
bháryá bibhyati tasmin káye.(6)

As long as there is breath in the body, so long people in the household ask
about one's welfare. Once the breath leaves, on the destruction of the body, the
dependents dread that very same body.

bálastávat kriãásaktas-
taruïastávat taruïèsaktaç
vøddhastávac-cintásaktaç
pare brahamïi ko'pi na saktaç(7)

When a boy, one is attached to sport; when a youth, one is attached to as young
woman; when old. one is attached to anxiety; to the supreme Brahman, no one,
alas, is attached!

ká te kánte kaste putraç

samsáro'yam atèva vicitraç,
kasya tvam kaç kuta áyátas-
tattvam cintaya tadihaq, bhrátah.(8)

Who is your wife? Who is your son? Exceedingly wonderful, indeed, is this
empirical process! Of whom are you? Who are you? Whence have you come?
O brother, think of that truth here.

Satsañgatve nissañgatvam
nissañgatve nèrmohatvam
nirmohatve niùcalitatvam
niùcalitatve jèvanmuktiç.(9)

Through the company of the good, there arises non-attachment; through non-
attachment, there arises freedom from delution; through delusionless-ness,
there arises steadfastness; through steadfastness, there arises liberation in life.

Vayasi gate kaç kámavikáraç

Ùuúke nire kaç kásáraç
kúiïe vitte kaç pariváro
iòáte tattve kaç samsáraç.(10)

When youth is spent, what lustful play is there? When the water has evaporated,
what lake is there? When the money is gone, what dependents are there? When
the truth is known, what empirical process is there?

má kuru dhanajanayauvanagarvam
harati nimeúát kalaç sarvam,
máyámayam idam akhilam hitvá,
brahmapadam tvam praviùa viditvá.(11)

Do not be proud of wealth, kindred, and youth; Time takes away all these in a
moment. Leaving aside this entire (world) which is of the nature of an illusion,
and knowing the state of Brahman, enter into it.

dinayáminyau sáyam prátaç

ùèùiravasantau punar-áyátaç
kálaç krèãati gacchaty-áyus-
tapapi na muòcaty-áùaváyuç.(12)

Day and night, dusk and dawn, winter and spring come repeatedly; Time sports,
life is fleeting; yet one does not leave the winds of desire.

ká te kántá-dhana-gata-cintá
vátula kim tava násti nivantá
trijagati sajjana sañgatir eká
bhavati bhavárïava-taraïe nauká.(13)

Why worry about wife, wealth, etc., O crazy one; is there not for you the one
who ordains? In the three worlds, it is only the association with good people
that can serve as the boat that can carry one across the sea of birth.

jaûilo muïãi luòchitakeùaç

káúayámbarabahukøtaveúaç
paùyannapi ca na paùyati müãho
hyundaranimittam bahukøtaveúaç.(14)

The ascetic with matted lock, the one with his head shaven, the one with hairs
pulled out one by one, the one who disguises himself variously with the ochre-
coloured robes - such a one is a fool who, though seeing, does not see. Indeed,
this varied disguise is for the sake of the belly.

aïgam gallitam palitam muïãam

daùanavihinam játam tuïãam
vøddho yáti gøhitvá daïãam
tadapi na muòcaty-áùapiïãam.(15)

The body has become decrepit; the head has turned grey; the mouth has been
rendered toothless; grasping a stick, the old man moves about. Even then, the
mass of desires does not go.

agre vanhiç pøúûhe bhánü

rátrau cubuka-samarpita-jánuç
karatalabhikúas tarutalavásas
tapadi na muòcaty-áùapáùaç.(16)

In front, there is fire; at the back, there is the sin; in the night, (the ascetic sits)
with the knees stuck to the chin; he receives alms in his palms, and lives under
the trees; yet the bondage of desire does not leave him.

kurute gañgáságaragamanam
vrataparipálnam athava dánam,
jòánavihènaç sarvamatena
muktim na bhajati janmaùatena.(17)

One goes on pilgrimage to the place where the Gañgá joins the sea; or observe
the religious vows with care; or offers gifts. But if he be devoid of knowledge,
he does not gain release-according to all schools of thought-even in a hundred
lives.

suramandiratarumülanivásaç
ùayyá bhütalam ajinam vásaç
sarvaparigrahabhogatyágaç
kasya sukham na karoti virágaç.(18)

Living in temples or at the foot of trees, sleeping on the ground, wearing deer-
skin, renouncing all possessions and their enjoyment - to whom will not
dispassion bring happiness?

yogarato vá bhogarato vá
sañgarato va sañgavihènaç
yasya brahmaïni ramate cittam
nandati nandati nandaty-eva.(19)

Let one practice concentration; or let one indulge in sense-enjoyment. Let one
find pleasure in company; or in solitude. He alone is happy, happy, verily
happy, whose mind revels in Brahman.

bhagavadgètá kiòcid-adhitá
gañgáialalavakaïiká pètá,
sakûød-api yena murári-samarcá
kriyate tasya yamena na carcá.(20)

For him, who has studied the Bhagavadgitá even a little, who has drunk a drop
of the Gañgá-water, and who has performed the worship of the Destroyer of the
demon Mura (viz. Ùri Køúïa) at least once, there is no tiff with Yama (the lord
of death).

punarapi jananam punarapi masraïam

punarabi jananè-jaûhare ùayanam,
iha samsáre bahu-dustáre
køpaya' páre páhi muráre.(21)

Repeated birth, repeated death, and repeated lying in mother's womb - this
transmigratory process is extensive and difficult to cross; save me, O Destroyer
of Mura (O Køúïa), through your grace!

rathyá-carpata-viracita-kanthaç
puïyápuïya-vivarjita-panthaç,
yogi yoga-niyojita-citto
ramate bálonmattavad-eva.(22)
He who wears a dress made of rags that lie about in the streets, he who walks in
the path that is beyond merit and demerit the yogin whose mind is given up to
yoga revels (in Brahman) just as a child or as a mad-man.

kastvam ko'ham kuta áyátaç

ká me jananè ko me tátaç,
iti paribhávaya sarvam asáram
viùvam tyaktvá svapnavicáram.(23)

Who are you? Whom am I? Whence have I come? Who is my mother? Who,
my father? Thus enquire, leaving aside the entire world which is comparable to
a dream, and is essenceless.

tvayi mayi cányatraiko viúïur-

vyartham kupyasi maasahiúïuç,
sarvasminnapi paùyátmánam
sarvatrotsøja bhedájòánam.(24)

In you, in me, and elsewhere too, there is but one Viúïu (God). Vainly do you
get angry with me, being impatient. See the Self in all things, and leave off
everywhere ignorance which is the cause of difference.

Ùatrau mitre putre bandhau

má kuru yatnam vigrahasandhau,
bhava samacittaç sarvatra tvam
vánchasyacirád yadi viúïutvam.(25)

Make no effort to be either at war with, or in league with, enemy, friend, son,
or relative. If you want to attain the status of Viúïu (Godhood) soon, be equal-
minded towards all things.

kámam krodham lobham moham

tyaktvá'tmánam bhávaya ko'ham
átmjòanavihèná muãhás
te pacyante narakanigüãháç.(26)

Leaving off desire, anger, greed, and delusion, make self-inquiry; who am I?
They are fools who are without Self-knowledge; as captives in hell, they are
tortured.
geyam gètánámasahasram
dhyeyam ùrèpatirüpam ajasram
neyam sajjana-sañge cittam
deyam dènajanáya ca vittam(27)

The Bhagavadgètá and the Sahasranáma should be sung; the form of the Lord
of Lakúmè (Viúïu) should always be meditated on; the mind should be led to
the company of the good; and wealth should be distributed among the indigent.

sukhataç kriyate rámábhogaç

paùcáddhanta ùarère rogaç
yadyapi loke maraïam ùaraïam
tapapi na muòcati pápácaraïam.(28)

One easily takes to carnal enjoyment afterwards, lo, there is disease of the body.
Although, in the world, death is the refuge, even then one does not relinquish
sinful ways.

artham anartham bhávaya nityam

násti tataç sukhaleùaç satyam
putrádapi dhanabhájam bhètiç
sarvatraiúá vihitá rètiç.(29)

`Wealth is no good'; thus reflect always; there is not the least happiness
therefrom; this is the truth. For the wealthy, there is fear even from a son;
everywhere this is the regular mode.

práïáyámam pratyáháram
nityánityavivekavicáram,
jápyasametasamádhividhánam
kurvavadhánam mahadavadhánam.(30)

The regulation of breath, the withdrawal of the senses (from their respective
objects), the inquiry consisting in the discrimination between the eternal and
the non-eternal, the method of mind-control associated with the muttering of
mantras - perform these with great care.

gurucaraïámbuja-nirbhara-bhaktaç
samsárád-acirád-bhava muktaç
sendriya-mánasa-niyamád-evam
drakúyasi nijahødayasthqam devam.(31)

Being devoted completely to the lotus-feet of the Master, become released soon
from the transmigratory process. Thus, through the discipline of sense and
mind-control, you will behold the Deity that resides in your heart.