பஜேகாதஂ
ஏsanskrit
{Introduction}
Bhaja Govindam was written by Jagadguru Adi Shankaracharya. A biography
of Shankara and his other compositions of Vedic literature can be
found in the shankara.itx document. Bhaja govindaM is one of the
minor compositions of the spiritual giant, Adi Shankaracharya. It is
classified as a prakaraNa grantha, a primer to the major works. 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
back to the God principle.
The background of Bhaja GovindaM is worth examining. During his stay in
Kashi, Adi Shankaracharya noticed a very old man studying the 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 time to control his mind.
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 govindaM. In 31 verses, he,
like no other, explains our fallacies, our wrong outlook for life, and
dispels our ignorance and delusions. Thus bhaja govindaM was originally
known as moha mudgAra, 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
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to discriminate and cultivate the knowledge to learn the difference
between the real and the unreal. 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 behaviour by
these verses, and shows the purpose of our worldly existence, which is
to seek Govinda and attain Him.
Bhaja govindaM is divided into dvAdasha manjarikA stotram and chaturdasha
manjarika stotram. At the end of composing the first stanza, it is said
that Shankara burst forth with the next 11 stanzas of bhaja govindam.
Thus stanzas 1-12 are called dvAdash manjarika stotram. Inspired by
the extempore recital by Shankara, each of his 14 disciples composed
a verse and the 14 verse compendium is called chaturdasha manjarika
stotram. Shankara added the finishing touches by adding five of his
own stanzas at the last bringing the total to 31- The last two
verses in this version is not found in all editions.
Bhaja govindaM has been set to musical tones and sung as prayer songs
by children. It is divided into dvAdashapanjarikA and charpaTapanjarikA
for this purpose. The former is a set of verses (verses 1-12a) while the
rest of the verses form charpaTapanjarikA. Anyone who listens to the
music of Bhaja govindaM is attracted to it. However, the significance
of the text goes much deeper and contains a well defined philosophy of
attaining salvation.
Shankara's words seem to be quite piercing and seem to lack the softness
and tenderness often found in his other texts, thus addressing directly.
The reason is that this was an extempore recital to an old man. His words
can be compared to a knife of a surgeon. The surgeon's knife cruelly
removes the tumour with much pain, but removing the tumour ultimately
restores good health in the patient. So are Shankara's words, which pierce
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and point out our ignorance. It is a knife into the heart of worldliness,
and by removing this tumour of ignorance, we can attain everlasting bliss
with the grace of Govinda.
May the AchAryA guide us from ignorance to truth.
OM tat sat.
sanskrit
{பஜ ேகாதஂ}
பஜேகாதஂ பஜேகாதஂ
ேகாதஂ பஜடமேத ।
ஸராேத ஸேத காேல
ந ந ர ககரேண ॥ ௧॥
Worship Govinda, worship Govinda, worship Govinda, Oh fool !
Rules of grammar will not save you at the time of your death.
ட ஜ தநாகமதணாஂ
ஸஂ மந தணா ।
யலபேஸ ஜகேமாபாதஂ
தஂ ேதந ேநாதய த ॥ ௨॥
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.
நாதநபர நாேதஶஂ
தவா மாகாேமாஹாேவஶ ।
ஏதமாஂஸவஸா காரஂ
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மந தய வாரஂ வார ॥ ௩॥
Do not get drowned in delusion by going wild with passions and
lust by seeing a woman's navel and chest. These are nothing but
a modification of flesh. Fail not to remember this again and
again in your mind.
நதலகத ஜலமதரலஂ
தவதமஶயசபல ।
யாயமாநரதஂ
ேலாகஂ ேஶாகஹதஂ ச ஸமத ॥ ௪॥
The life of a person is as uncertain as rain drops trembling on a
lotus leaf. Know that the whole world remains a prey to
disease, ego and grief.
யாவேதாபாஜந ஸத-
தாவஜ பவாேரா ரதஃ ।
பசாவ ஜஜர ேதேஹ
வாதாஂ ேகாऽ ந பச ேகேஹ ॥ ௫॥
So long as a man is fit and able to support his family, see
what 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.
யாவபவேநா வஸ ேதேஹ
தாவபச ஶலஂ ேகேஹ ।
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கதவ வாெயௗ ேதஹாபாேய
பாயா ய தகாேய ॥ ௬॥
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.
பாலதாவடாஸதஃ
தணதாவதஸதஃ ।
வததாவதாஸதஃ
பரேம ரம ேகாऽ ந ஸதஃ ॥ ௭॥ var பேர
The childhood is lost by attachment to playfulness. Youth is lost by
attachment to woman. Old age passes away by thinking over many
things. But there is hardly anyone who wants to be lost in
parabrahman.
காேத காதா கேத ரஃ
ஸஂஸாேராऽயமவ ரஃ ।
கய வஂ கஃ த ஆயாதஃ
தவஂ தய தஹ ராதஃ ॥ ௮॥
Who is your wife ? Who is your son ? Strange is this samsAra,
the world. Of whom are you ? From where have you come ?
Brother, ponder over these truths.
ஸஸகேவ ஸகவஂ
ஸகேவ ேமாஹவ ।
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ேமாஹேவ சலதவஂ
சலதேவ வஃ ॥ ௯॥
From satsanga, company of good people, comes non-attachment,
from non-attachment comes freedom from delusion, which leads to
self-settledness. From self-settledness comes JIvan muktI.
வயகேத கஃ காமகாரஃ
ஶுேக ேர கஃ காஸாரஃ ।
ேணேத கஃ பவாரஃ
ஞாேத தேவ கஃ ஸஂஸாரஃ ॥ ௧௦॥
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 world, when the Truth is known ?
மா தந ஜந ெயௗவந கவஂ
ஹர ேமஷாகாலஃ ஸவ ।
மாயாமயதமலஂ வா var வா
ரமபதஂ வஂ ரஶ வா ॥ ௧௧॥
Do not boast of wealth, friends, and youth. Each one of these
are destroyed within a minute by time. Free yourself from the
illusion of the world of Maya and attain the timeless Truth.
நயாெயௗ ஸாயஂ ராதஃ
ஶிஶிரவஸெதௗ நராயாதஃ ।
காலஃ ட கசயாஃ
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தத ந சயாஶாவாஃ ॥ ௧௨॥
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.
வாதஶமஜகாரேஶஷஃ
கேதா ைவயாகரணையஷஃ ।
உபேதேஶா யாைணஃ
மசகரபகவசரைணஃ ॥ ௧௨அ ॥
This bouquet of twelve verses was imparted to a grammarian
by the all-knowing Shankara, adored as the bhagavadpada.
காேத காதா தந கததா
வால ஂ தவ நா யதா ।
ஜக ஸஜநஸஂ கைரகா
பவ பவாணவதரேண ெநௗகா ॥ ௧௩॥
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
the boat of satsanga, company of good people, quickly.
Stanza attributed to Padmapada.
ஜேலா தேகஶஃ
காஷாயாபரபஹுகதேவஷஃ ।
பயந சந பய டஃ
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உதரதஂ பஹுகதேவஷஃ ॥ ௧௪॥
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 orange, yet others in various colours --- all just for
a livelihood. Seeing truth revealed before them, still the
foolish ones see it not.
Stanza attributed to Totakacharya.
அகஂ கதஂ பதஂ டஂ
தஶநநஂ ஜாதஂ ட ।
வேதா யா கவா தடஂ
தத ந சயாஶாட ॥ ௧௫॥
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 desires.
Stanza attributed to Hastamalaka.
அேர வஃ பேடபாஃ
ராெரௗ கஸமதஜாஃ ।
கரதலததலவாஸஃ
தத ந சயாஶாபாஶஃ ॥ ௧௬॥
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
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heart, he is a wretched puppet at the hands of passions.
Stanza attributed to Subodha.
ேத ககாஸாகரகமநஂ
ரதபபாலநமதவா தாந ।
ஞாநநஃ ஸவமேதந
ஂ ந பஜ ஜமஶேதந ॥ ௧௭॥ var பஜ ந ஂ
One may go to Gangasagar, observe fasts, and give away riches
in charity ! Yet, devoid of jnana, nothing can give mukti even
at the end of a hundred births.
Stanza attributed to vArtikakAra.
ர மஂர த ல வாஸஃ
ஶயா தல மநஂ வாஸஃ ।
ஸவ பரஹ ேபாக யாகஃ
கய கஂ ந கேரா ராகஃ ॥ ௧௮॥
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 vairgya, could any fail to be content ?
Stanza attributed to nityAnanda.
ேயாகரேதா வாேபாகரேதாவா
ஸகரேதா வா ஸகநஃ ।
யய ரம ரமேத தஂ
நத நத நதேயவ ॥ ௧௯॥
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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.
Stanza attributed to anandagiriH.
பகவ தா ததா
ககா ஜலலவ ககாதா ।
ஸகத ேயந ரா ஸமசா
யேத தய யேமந ந சசா ॥ ௨௦॥
Let a man read but a little from bhagavadgItA, drink just a drop of
water from the Ganges, worship but once murAri. He then will
have no altercation with Yama.
Stanza attributed to dRiDhabhakta.
நர ஜநநஂ நர மரணஂ
நர ஜந ஜடேர ஶயந ।
இஹ ஸஂஸாேர பஹுதாேர
கபயாऽபாேர பா ராேர ॥ ௨௧॥
Born again, death again, 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.
Stanza attributed to nityanAtha.
ரயா சபட ரத கதஃ
யாய வத பதஃ ।
ேயா ேயாகேயாத ேதா
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ரமேத பாேலாமதவேதவ ॥ ௨௨॥
There is no shortage of clothing for a monk so long as there
are rags cast off the road. Freed from vices and virtues, onward
he wanders. One who lives in communion with god enjoys bliss,
pure and uncontaminated, like a child and as an intoxicated.
Stanza attributed to nityanAtha.
கவஂ ேகாऽஹஂ த ஆயாதஃ
கா ேம ஜந ேகா ேம தாதஃ ।
இ பபாவய ஸவமஸார
வஂ யவா வந சார ॥ ௨௩॥
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.
Stanza attributed to surendra.
வ ம சாயைரேகா ஃ
யதஂ ய மயஸஃ ।
பவ ஸமதஃ ஸவர வஂ
வாசயராய வ ॥ ௨௪॥
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 status of Vishnu, have samabhAva, equanimity, always.
Stanza attributed to medhAtithira.
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ஶெரௗ ேர ேர பெதௗ
மா யநஂ ரஹஸெதௗ ।
ஸவந பயாமாநஂ
ஸவேராஸஜ ேபதாஞாந ॥ ௨௫॥
Waste not 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.
Stanza attributed to medhAtithira.
காமஂ ேராதஂ ேலாபஂ ேமாஹஂ
யவாऽऽமாநஂ பாவய ேகாऽஹ। var பய ேஸாऽஹ
ஆமஞாந நா டாஃ
ேத பயேத நரகடாஃ ॥ ௨௬॥
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.
Stanza attributed to bhArativamsha.
ேகயஂ தா நாம ஸஹரஂ
ேயயஂ ப பமஜர ।
ேநயஂ ஸஜந ஸேக தஂ
ேதயஂ நஜநாய ச த ॥ ௨௭॥
Regularly recite from the 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
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the poor and the needy.
Stanza attributed to sumatir.
கதஃ யேத ராமாேபாகஃ
பசாதத ஶேர ேராகஃ ।
யய ேலாேக மரணஂ ஶரணஂ
தத ந ச பாபாசரண ॥ ௨௮॥
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.
அதமநதஂ பாவய யஂ
நாததஃ கேலஶஃ ஸய ।
ராத தந பாஜாஂ ஃ
ஸவைரஷா தா ஃ ॥ ௨௯॥
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.
ராணாயாமஂ ரயாஹாரஂ
யாய ேவகசார ।
ஜாயஸேமத ஸமாதாநஂ
வவதாநஂ மஹதவதாந ॥ ௩௦॥
Regulate the prANa-s, life forces, remain unaffected by external
influences and discriminate between the real and the fleeting.
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Chant the holy name of God and silence the turbulent mind.
Perform these with care, with extreme care.
சரணாஜ பர பதஃ
ஸஂஸாராதராபவ தஃ ।
ேஸயமாநஸ யமாேதவஂ
ரய ஜ ஹதயதஂ ேதவ ॥ ௩௧॥
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 !
டஃ கசந ைவயாகரேணா
ககரணாயயந ணஃ ।
மசகர பகவைய
ேபாத ஆேசாதகரணஃ ॥ ௩௨॥
Thus a silly grammarian lost in rules cleansed of his narrow
vision and shown the Light by Shankara's apostles.
பஜேகாதஂ பஜேகாதஂ
ேகாதஂ பஜடமேத ।
நாமமரணாதயபாயஂ
ந பயாேமா பவதரேண ॥ ௩௩॥
Worship Govinda, worship Govinda, worship Govinda, Oh fool !
Other than chanting the Lord's names, there is no other way
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to cross the life's ocean.
{Appendix: Word meanings}
The following words and meanings are added as an appendix to
allow the reader to learn Sanskrit words.
பஜ = worship;
ேகாதஂ = Govinda;
டமேத = O, foolish mind!;
ஸராேத = ( when you have) reached/obtained;
ஸேத = (in the) presence/nearness of;
காேல = Time (here:Lord of Death, Yama);
ந = No; never;
ர = protects;
ககரேண = the grammatical formula DukRi.nkaraNe;
॥ ௧॥
ட = Oh fool!;
ஜ = jahi+iha, leave/give up+here(in this world);
தந = wealth;
அகம = coming/arrival;
தணாஂ = thirst/desire;
= Do;act;
ஸஂ = sat+buddhiM, good+awareness(loosely speaking:mind);
மந = in the mind;
தணாஂ = desirelessness;
யலபேஸ = yat+labhase, whatever+(you)obtain;
ஜகம = nija+karma, one's+duty(normal work);
உபாத = obtained;
தஂ = wealth;
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ேதந = by that; with that;
ேநாதய = divert/recreate(be happy);
தஂ = mind;
॥ ௨॥
நா = woman;
தநபர = breasts that are(full-with milk);
நாேதஶஂ = nAbhI+deshaM, navel+region/country;
தவா = having seen;
மாகா = mA+gA, Don't+go;
ேமாஹாேவஶஂ = infatuated state(moha+AveshaM-seizure);
ஏத = this;
மாஂஸவஸா = flesh+etc;
காரஂ = appearance (generally, grotesque/ugly);
மந = in the mind;
தய = think well;
வாரஂ = again;
வாரஂ = and again;
॥ ௩॥
நதலகத = nalinI+dala+gata, lotus+petal+reached/gone;
ஜல = water(drop);
அதரலஂ = ati+tarala, very+unstable;
தவ = like that;
த = life;
அஶய = wonderful;
சபலஂ = fickle-minded;
= know for sure;
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யா = disease;
அமாந = self-importance;
ரதஂ = having been caught/seized;
ேலாகஂ = world;people;
ேஶாகஹதஂ = attacked(hata) by grief(shoka);
ச = and;
ஸமதஂ = entire;
॥ ௪॥
யாவ = so long as;
த = wealth;
உபாஜந = earning/acquiring;
ஸதஃ = capable of;
தாவஜ = tAvat+nija, till then+one's;
பவாரஃ = family;
ரதஃ = attached;
பசா = later;
வ = while living(without earning);
ஜஜர = old/digested (by disease etc);
ேதேஹ = in the body;
வாதாஂ = word (here enquiry/inquiry);
ேகாऽ = kaH+api, whosoever; even one;
ந = not;
பச = inquires/asks/minds;
ேகேஹ = in the house;
॥ ௫॥
யாவ = so long as;
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பவநஃ = air/breath;
வஸ = lives/dwells;
ேதேஹ = in the body;
தாவ = till then;
பச = asks/inquires;
ஶலஂ = welfare;
ேகேஹ = in the house;
கதவ = while gone;
வாெயௗ = air(life-breath);
ேதஹாபாேய = when life departs the body;
பாயா = wife;
ய = is afraid;fears;
தகாேய = tasmin+kaye, in that body;
॥ ௬॥
பாலஃ = young boy;
தாவ = till then (till he is young);
டா = play;
ஸதஃ = attached/engrossed/absorbed;
தணஃ = young man;
தாவ = till then;
த = young woman;
ஸதஃ = attached/engrossed;
வதஃ = old man;
தாவ = till then;
தா = worry;
ஸதஃ = attached/engrossed/absorbed;
பரேம = in the lofty;high;supreme; also pare
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ரம = Brahman ;God;
ேகாऽ = whosoever;
ந = not;
ஸதஃ = attached/absorbed/engrossed;
॥ ௭॥
காேத = kA+te, who+your;
காதா = wife;
கேத = kaH+te, who+your;
ரஃ = son;
ஸஂஸாரஃ = world/family;
அயஂ = this;
அவ = great/big/very much;
ரஃ = wonderful/mysterious;
கய = whose;
வஂ = you;
கஃ = who;
தஃ = from where;
ஆயாதஃ = have come;
தவஂ = truth/nature;
தய = think well/consider;
தஹ = tat+iha, that+here;
ராதஃ = brother;
॥ ௮॥
ஸஸகேவ = in good company;
ஸகவஂ = aloneness/non-attachment/detachment;
ேமாஹவஂ = non-infatuated state/clear-headedness;
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சலதவஂ = tranquillity/imperturbability;
வஃ = salvation+freedom from bondage of birth;
வயகேத = vayasi+gate, when age has advanced/gone;
॥ ௯॥
கஃ = who/what use( in the sense of kva?(where));
காமகாரஃ = sensual/sexual attraction;
ஶுேக = in the drying up of;
ேர = water;
க = what( use) is the;
காஸாரஃ = lake;
ேண = spent-up/weakened state of;
ேத = wealth;
கஃ = what( use) for;
பவாரஃ = family(is there?);
ஞாேத = in the realised state;
தேவ = truth;
கஃ = what (use) is;
ஸஂஸாரஃ = world/family bond;
॥ ௧௦॥
மா = do not;
= do/act;
தந = wealth;
ஜந = people;
ெயௗவந = youth;
கவஂ = arrogance/haughtiness;
ஹர = takes away/steals away;
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ேமஷா = in the twinkling of the eye;
காலஃ = Master Time;
ஸவஂ = all;
மாயா = delusion;
மயஂ = full of/completely filled;
இதஂ = this;
அலஂ = whole/entire;
வா = having given up/abandoned;
ரமபதஂ = the state/position of Brahma/god-realised state;
வஂ = you;
ரஶ = enter;
வா = having known/realised;
॥ ௧௧॥
நயாெயௗ = dina+yAminI, day + night;
ஸாயஂ = evening;
ராதஃ = morning;
ஶிஶிர = frosty season;
வஸெதௗ = (and) Spring season;
நஃ = again;
ஆயாதஃ = have arrived;
காலஃ = Master Time;
ட = plays;
கச = goes (away);
ஆஃ = life/age;
தத = tat+api, then even;
ந = not;
ச = releases;
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ஆஶா = desire;
வாஃ = air (the wind of desire does not let off its hold);
॥ ௧௨॥
வாதஶமஜகாஃ = by the bouquet consisting of 12 flowers (12;
shlokas above)
அேஶஷ = without remainder/totally;
கத = was told;
ைவயாகரணையஷஃ = to the grammarian+this;
உபேதஶஃ = advice;
= was;
யைண = by the ace scholar Shankara (Plural is used for reverence);
மசகரபகவ+சரைணஃ = by the Shankaracharya who is known;
as shankarabhagavat +charaNAH or pAdAH (plural for reverence)
॥ ௧௨அ ॥
காேத = kA+te, who+your;
காதா = wife;
தந = wealth;
கததா = thinking of;
வால = ;
=;
தவ = your;
நா = na+asti, not there;
யதா = controller;
ஜக = in the three worlds;
ஸஜந = good people;
ஸஂகைரகா = sa.ngatiH+ekA, company+(only) one (way);
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பவ = becomes;
பவாணவ = bhava+arNava, birth and death+ocean;
தரேண = in crossing;
ெநௗகா = boat/ship;
॥ ௧௩॥
ஜலஃ = with knotted hair;
= shaven head;
தேகஶ = hair cut here and there;
காஷாய = saffron cloth;
அபர = cloth/sky;
பஹுகத = variously done/made-up;
ேவஷஃ = make-ups/garbs/roles;
பயந = even after seeing;
சந = cha(?)+na, and +not;
பய = sees;
டஃ = the fool;
உதரதஂ = for the sake of the belly/living;
பஹுகதேவஷஃ = various make-ups/roles;
॥ ௧௪॥
அகஂ = limb(s);
கதஂ = weakened;
பதஂ = ripened(grey);
டஂ = head;
தஶநநஂ = dashana+vihInaM, teeth+bereft;
ஜாதஂ = having become;
டஂ = jaws/mouth?;
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வதஃ = the old man;
யா = goes;
கவா = holding the;
தடஂ = stick(walking);
தத = then even;
ந = not;
ச = lets go/releases/gives up;
ஆஶாடஂ = AshA+pindaM, desire+lump(piNDaM also means rice-ball given;
as oblation for the dead)
॥ ௧௫॥
அேர = in front of/ahead/beforehand;
வஃ = fire ( for worship);
பேடபாஃ = pRiShThe+bhAnuH, behind+sun;
ராெரௗ = in the night;
கஸமதஜா = face dedicated to(huddled up between) the knees;
கரதலா = alms in the palms;
ததலவாஸஂ = living under the trees;
தத = then even;
ந = not;
ச = releases/lets go;
ஆஶா = desire;
பாஶஂ = rope/ties;
॥ ௧௬॥
ேத = one takes resort to;
ககாஸாகர = the sea of Ganga (banks of the Ganges);
கமநஂ = going;
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ரத = austerities;
பபாலநஂ = observance/governance;
அதவா = or/else;
தாநஂ = charity;
ஞாநநஃ = (but)bereft of knowledge of the Self;
ஸவமேதந = according to all schools of thought/unanimously;
ஂ = salvation/freedom;
ந = not;
பஜ = attains;
ஜம = birth(s);
ஶேதந = hundred;
॥ ௧௭॥
ர = gods;
மஂர = temple;
த = tree;
ல = root;
வாஸஃ = living;
ஶயா = bed;
தல = on the surface of the earth;
மந = deer skin?;
வாஸஃ = living;
ஸவ = all;
பரஹ = attachment;
ேபாக = enjoyable things/worldly pleasures;
யாக = sacrificing/abandonment;
கய = whose;
கஂ = happiness;
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ந = not;
கேரா = does;
ராகஃ = Non-attachment/desirelessness;
॥ ௧௮॥
ேயாகரதஃ = indulging in yoga;
வா = or;
ேபாகரதஃ = indulging in worldly pleasures;
வா = or;
ஸகரதஃ = indulging in good company;
வா = or;
ஸகநஃ = bereft of company;
யய = whose;
ரம = in Brahman(God);
ரமேத = delights;
தஂ = mind (here soul);
நத = revels;
நதேயவ = nandati+eva, revels alone/revels indeed;
॥ ௧௯॥
பகவ = god's;
தா = song (here the scripture `bhagavatgItA');
= a little;
அதா = studied;
ககா = river Ganga;
ஜலலவ = water drop;
ககாதா = a little droplet, drunk;
ஸகத = once even;
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ேயந = by whom;
ரா = the enemy of `MurA' (Lord Krishna);
ஸமசா = well worshipped;
யேத = is done;
தய = his;
யேமந = by Yama, the lord of Death;
ந = not;
சசா = discussion;
॥ ௨௦॥
நர = punaH+api, again again;
ஜநநஂ = birth;
நர = again again;
மரணஂ = death;
நர = again again;
ஜந = mother;
ஜடேர = in the stomach;
ஶயநஂ = sleep;
இஹ = in this world/here;
ஸஂஸாேர = family/world;
பஹுதாேர = fordable with great difficulty;
கபயாऽபாேர = out of boundless compassion;
பா = protect;
ராேர = Oh MurA's enemy!(KriShNa);
॥ ௨௧॥
ரயா = ?;
சபட = torn/tattered cloth;
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ரத = created;
கதஃ = throated man;
யாய = virtues sins;
வத = without/ having abandoned;
பதஃ = wayfarer?;
ேயா = the man seeking union with god;
ேயாகேயாத = controlled by yoga;
தஃ = mind;
ரமேத = delights;
பாேலாமதவேதவ = like a child who has gone mad;
॥ ௨௨॥
கஃ = who (are);
வஂ = you;
கஃ = who(am);
அஹஂ = I;
தஃ = whence;
ஆயாதஃ = has come;
கா = who;
ேம = my;
ஜந = mother;
கஃ = who;
ேம = my;
தாதஃ = father;
இ = thus;
பபாவய = deem well/visualise;
ஸவஂ = the entire;
அஸாரஂ = worthless/without essence;
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வஂ = world;
யவா = having abandoned/sacrificed;
வந = dream;
சாரஂ = consideration/thinking;
॥ ௨௩॥
வ = in yourself;
ம = in myself;
சாயைரக = cha+anyatra+ekaH, and+in any other place+only one;
ஃ = the Lord MahAviShNu;
யத = in vain ; for nothing;purposeless;
ய = you get angry;
மயஸ = mayi+asahiShNuH, in me+intolerant;
பவ = become;
ஸமதஃ = equal-minded/equanimity;
ஸவர = everywhere;
வஂ = you;
வாச = you desire;
அரா = without delay/in no time;
ய = if;
வஂ = the quality/state of Brahman/god-realisation;
॥ ௨௪॥
ஶெரௗ = in (towards)the enemy;
ேர = in (towards) the friend;
ேர = in(towards) the son;
பெதௗ = in (towards) relatives;
மா = don't;
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= do;
யநஂ = effort;
ரஹஸெதௗ = for war(dissension) or peace-making;
ஸவந = in all beings;
பயாமாநஂ = see your own self;
ஸவர = everywhere;
உஸஜ = give up;
ேபதாஞாநஂ = difference/otherness/duality;
॥ ௨௫॥
காமஂ = desire;
ேராதஂ = anger;
ேலாபஂ = greed;
ேமாஹஂ = infatuation;
யவாऽமாநஂ = having abandoned see as one's own self;
பாவய = deem/consider/visualise/imagine;
ேகாऽஹஂ = who am I;
ஆமஞாந = knowledge of self;
நா = bereft;
டா = fools;
ேத = they;
பயேத = are cooked?;
நரக = in the hell;
டா = cast in;
॥ ௨௬॥
ேகயஂ = is to be sung;
தா = bhagavatgItA;
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நாம = name of the lord;
ஸஹரஂ = 1000 times;
ேயயஂ = is to be meditated;
ப = LakShmi's consort MahAviShNu's;
பஂ = form/image;
அஜரஂ = the unborn one;
ேநயஂ = is to be lead/taken;
ஸஜந = good people;
ஸேக = in the company;
தஂ = mind;
ேதயஂ = is to be given;
நஜநாய = to the poor (humble state) people;
ச = and;
தஂ = wealth;
॥ ௨௭॥
கதஃ = for happiness;
யேத = is done;
ராமாேபாக = sexual pleasures?;
பசாதத = later on in the end;
ஶேர = in the body;
ேராக = disease;
யய = even though;
ேலாேக = in the world;
மரண = death;
ஶரணஂ = resort/surrender;
தத = even then;
ந = not;
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ச = releases/gives up;
பாபாசரணஂ = pApa+AcharaNa, sin-practising;
॥ ௨௮॥
அதஂ = wealth;
அநதஂ = purposeless/in vain/danger-productive;
பாவய = deem/consider/visualise;
யஂ = daily/always;
ந = not;
அ = is;
ததஃ = from that;
கேலஶஃ = (even a little) happiness;
ஸயஂ = Truth;
ராத = even from the the son;
தந = wealth;
பாஜாஂ = acquiring people;
ஃ = fear;
ஸவர = everywhere;
ஏஷா = this;
தா = understood;
ஃ = procedure/practice/custom;
॥ ௨௯॥
ராணாயாம = breath-control;
ரயாஹார = diet-control;
யஂ = always/daily/certain;
அய = uncertain/temporary/ephemeral/transient;
ேவக = awareness after reasoning;
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சார = thought/considered conclusion/opinion;
ஜாயஸேமத = with chanting of the names of the lord;
ஸமாதாந = in the state of trance;
வவதாநஂ = pay attention;
மஹதவதாநஂ = great care attention;
॥ ௩௦॥
சரணாஜ = the lotus feet of the teacher/guru;
பர = dependent;
பதஃ = devotee;
ஸஂஸாரா = from the world;
அராபவ = in no time from the cycle of birth and death;
தஃ = released;
ேஸயமாநஸ = sa+indriya+mAnasa, with senses and mind;
யமாேதவ = control alone(niyamAt eva);
ரய = you will see;
ஜ = one's own;
ஹதயதஂ = heart-stationed;
ேதவஂ = God;
॥ ௩௧॥
ட = fool;
கசந = certain;
ைவயாகரண = Grammar;
ககரண = grammatical formula DukRi.nkaraNa;
அயயந = study;
ண = awakened/aroused?;
ம = honourable prefix;
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ஶஂகர = Shankara;
பகவ = God;
ஶிையஃ = disciples;
ேபாத = having been taught/enlightened;
ஆ = was/existed;
ேசாதகரண = tested or awakened senses;
॥ ௩௨॥
பஜ = worship;
ேகாதஂ = lord Govinda;
டமேத = Oh foolish mind!;
நாமமரணா = (except) through/from remembrance of the Lord's name;
அய = other;
உபாய = plan/method/means;
ந = not;
பயாம = we see;
பவதரேண = for crossing the ocean of births deaths;
॥ ௩௩॥
Encoded, proofread, and translated by M. Giridhar.
Last updated oday
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Bhaja Govindam Lyrics in Tamil PDF
% File name : bhajagovindam.itx
% Category : vedanta
% Location : doc\_vishhnu
% Author : Shankaracharya
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% Language : Sanskrit
% Subject : philosophy/hinduism/religion
% Transliterated by : M. Giridhar
% Proofread by : M. Giridhar
% Translated by : M. Giridhar
% Latest update : 1995, September 28, 2014
% Send corrections to :
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