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Bhaja Govindam

Bhaja Govindam is a devotional and philosophical hymn primarily attributed to Ādi Śaṅkarācārya, the 8th-century Advaita philosopher. Tradition holds that it originated in Kāśī (Varanasi), when Śaṅkara, moved by an aged scholar reciting Pāṇini's grammatical rules instead of reflecting on life's impermanence, extemporaneously composed it urging liberation (mokṣa) over empty intellectual pride. Its refrain, 'Worship Govinda, O deluded mind', is regarded as a central teaching. The verses address the transience of youth, wealth, and life, and extol satsaṅga, jñāna, bhakti, and dāna. Śaṅkarācārya is credited with verses 1–13 and 28–31; the rest (14–27) were composed by his disciples and successors.

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Verse 1

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

सम्प्राप्ते सन्निहिते काले
न हि न हि रक्षति डुकृञ्करणे

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

samprāpte sannihite kāle
na hi na hi rakṣati ḍukṛñkaraṇe

SYNONYMS

bhaja: worship; adore; seek refuge in | govindam: Govinda, the Supreme Lord | mūḍhamate: O deluded or confused mind | samprāpte_sannihite_kāle: when the appointed final hour has drawn near | ḍukṛñkaraṇe: the technical rules and formulas of grammar |

TRANSLATION

Worship Govinda, worship Govinda, worship Govinda, O deluded mind. When the final hour has drawn near, the mere recitation of grammatical rules will not save you.

PURPORT

Learning has value, but intellectual mastery alone cannot overcome mortality. Knowledge must lead the heart toward Bhagavān, remembrance, devotion, and a rightly ordered life.
Verse 2

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

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

mūḍha jahīhi dhanāgamatṛṣṇāṃ
kuru sadbuddhiṃ manasi vitṛṣṇām
yallabhase nijakarmopāttaṃ
vittaṃ tena vinodaya cittam

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

jahīhi: give up | dhanāgamatṛṣṇām: thirst for the acquisition of wealth | sadbuddhim: right understanding | vitṛṣṇām: freedom from craving | nijakarmopāttam: obtained through one's own rightful work | vinodaya_cittam: keep the mind content |

TRANSLATION

O deluded one, abandon the thirst for accumulating wealth. Cultivate right understanding and freedom from craving in the mind. Be content with the wealth obtained through your own rightful work.

PURPORT

The verse does not condemn honest livelihood. It condemns greed and the belief that endless acquisition can satisfy the heart. Contentment and ethical work make wealth a support for dharma rather than a source of bondage.
Verse 3

नारीस्तनभरनाभीदेशं
दृष्ट्वा मा गा मोहावेशम्
एतन्मांसवसादिविकारं
मनसि विचिन्तय वारं वारम्

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

nārīstanabharanābhīdeśaṃ
dṛṣṭvā mā gā mohāveśam
etanmāṃsavasādivikāraṃ
manasi vicintaya vāraṃ vāram

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

nārīstanabharanābhīdeśam: a woman's breasts and navel | mā_gā: do not enter | mohāveśam: a state of deluded infatuation | māṃsavasādivikāram: a transformation of flesh, fat, and other bodily substances | vāraṃ_vāram: again and again |

TRANSLATION

On seeing a woman's breasts and navel, do not fall into deluded infatuation. Reflect again and again that the body is a transformation of flesh, fat, and other material substances.

PURPORT

This is an ascetic meditation intended to weaken lust by examining the body without fantasy. It should never be used to despise women or the body; its purpose is to correct objectification and uncontrolled desire.
Verse 4

नलिनीदलगतजलमतितरलं
तद्वज्जीवितमतिशयचपलम्
विद्धि व्याध्यभिमानग्रस्तं
लोकं शोकहतं च समस्तम्

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

nalinīdalagatajalamatitaralaṃ
tadvajjīvitamatiśayacapalam
viddhi vyādhyabhimānagrastaṃ
lokaṃ śokahataṃ ca samastam

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

nalinīdalagata_jalam: water resting on a lotus leaf | atitaralam: extremely unsteady | jīvitam: life | atiśayacapalam: exceedingly fleeting | vyādhyabhimānagrastam: seized by disease and self-conceit | śokahatam: struck by sorrow |

TRANSLATION

Water on a lotus leaf is extremely unsteady; human life is just as fleeting. Know that the whole world is afflicted by disease and self-conceit and is struck by sorrow.

PURPORT

Awareness of impermanence is meant to awaken urgency, compassion, and spiritual seriousness. Since life is unstable, one should not postpone devotion or waste it in pride.
Verse 5

यावद्वित्तोपार्जनसक्तः
तावन्निजपरिवारो रक्तः
पश्चाज्जीवति जर्जरदेहे
वार्तां कोऽपि न पृच्छति गेहे

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

yāvadvittopārjanasaktaḥ
tāvannijaparivāro raktaḥ
paścājjīvati jarjaradehe
vārtāṃ ko'pi na pṛcchati gehe

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

vittopārjanasaktaḥ: capable of and engaged in earning wealth | nijaparivāraḥ: one's own household | raktaḥ: attached or affectionate | jarjaradehe: when the body has become worn out | vārtām_na_pṛcchati: no one asks after one's condition |

TRANSLATION

As long as a person is able to earn wealth, the family remains affectionate toward him. Later, when he lives in a worn-out body, no one in the house may even ask after his welfare.

PURPORT

Relationships based only on usefulness are fragile. The verse urges us to seek love grounded in dharma and to place ultimate reliance on Govinda, whose care is not dependent on our youth, income, or social value.
Verse 6

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

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

yāvatpavano nivasati dehe
tāvatpṛcchati kuśalaṃ gehe
gatavati vāyau dehāpāye
bhāryā bibhyati tasminkāye

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

pavanaḥ: the vital breath | nivasati_dehe: dwells in the body | kuśalam: well-being | gatavati_vāyau: when the breath has departed | dehāpāye: at the body's death | bhāryā_bibhyati: the wife becomes afraid |

TRANSLATION

As long as breath remains in the body, people at home ask about one's welfare. When the breath departs and the body dies, even one's wife becomes afraid of that same body.

PURPORT

The living self is not identical with the corpse left behind. The sudden change in how the body is regarded reveals the limits of bodily identity and invites reflection on the enduring self and its relation to the Lord.
Verse 7

बालस्तावत्क्रीडासक्तः
तरुणस्तावत्तरुणीसक्तः
वृद्धस्तावच्चिन्तासक्तः
परमे ब्रह्मणि कोऽपि न सक्तः

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

bālastāvatkrīḍāsaktaḥ
taruṇastāvattaruṇīsaktaḥ
vṛddhastāvaccintāsaktaḥ
parame brahmaṇi ko'pi na saktaḥ

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

bālaḥ: a child | krīḍāsaktaḥ: absorbed in play | taruṇaḥ: a young person | taruṇīsaktaḥ: absorbed in a young woman | vṛddhaḥ: an old person | cintāsaktaḥ: absorbed in anxiety | parame_brahmaṇi: in the Supreme Brahman |

TRANSLATION

A child is absorbed in play, a young man is absorbed in a young woman, and an old man is absorbed in anxiety. Hardly anyone is attached to the Supreme Brahman.

PURPORT

Every stage of life has its distractions. The problem is not childhood, affection, or responsible concern, but a life so consumed by them that the Supreme Lord is never remembered.
Verse 8

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

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

kā te kāntā kaste putraḥ
saṃsāro'yamatīva vicitraḥ
kasya tvaṃ kaḥ kuta āyātaḥ
tattvaṃ cintaya tadiha bhrātaḥ

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

kā_te_kāntā: who truly is your beloved | kaḥ_te_putraḥ: who truly is your son | saṃsāraḥ: the cycle of worldly existence | atīva_vicitraḥ: exceedingly strange | kasya_tvam: to whom do you belong | tattvam_cintaya: reflect upon the truth |

TRANSLATION

Who is your beloved? Who is your son? This saṃsāra is exceedingly strange. Whose are you, who are you, and from where have you come? Reflect on the truth here, O brother.

PURPORT

The verse asks us to look beneath temporary social roles. Family bonds are real and worthy of care, yet the self has a deeper identity and an eternal dependence on the Supreme.
Verse 9

सत्सङ्गत्वे निःसङ्गत्वं
निःसङ्गत्वे निर्मोहत्वम्
निर्मोहत्वे निश्चलतत्त्वं
निश्चलतत्त्वे जीवन्मुक्तिः

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

satsaṅgatve niḥsaṅgatvaṃ
niḥsaṅgatve nirmohatvam
nirmohatve niścalatattvaṃ
niścalatattve jīvanmuktiḥ

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

satsaṅgatve: through association with the good and holy | niḥsaṅgatvam: freedom from binding attachment | nirmohatvam: freedom from delusion | niścalatattvam: steadfastness in truth | jīvanmuktiḥ: liberation while living |

TRANSLATION

Through holy association comes freedom from binding attachment. Through such freedom comes release from delusion. Through release from delusion comes steadfastness in truth, and through steadfastness in truth comes liberation while living.

PURPORT

Spiritual transformation rarely happens in isolation. Good association reshapes desire, clears confusion, and stabilizes knowledge. The term jīvanmukti belongs especially to Advaita terminology; other Vedānta traditions explain liberation differently.
Verse 10

वयसि गते कः कामविकारः
शुष्के नीरे कः कासारः
क्षीणे वित्ते कः परिवारः
ज्ञाते तत्त्वे कः संसारः

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

vayasi gate kaḥ kāmavikāraḥ
śuṣke nīre kaḥ kāsāraḥ
kṣīṇe vitte kaḥ parivāraḥ
jñāte tattve kaḥ saṃsāraḥ

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

vayasi_gate: when youth has passed | kāmavikāraḥ: the disturbance of lust | śuṣke_nīre: when the water has dried up | kāsāraḥ: a lake or reservoir | kṣīṇe_vitte: when wealth is exhausted | jñāte_tattve: when truth is known |

TRANSLATION

When youth has passed, what disturbance of lust remains? When the water has dried up, what lake remains? When wealth is exhausted, what family circle remains? When truth is known, what saṃsāra remains?

PURPORT

Conditions lose their apparent power when their supporting causes disappear. In the same way, spiritual knowledge destroys the ignorance that sustains bondage, though different Vedānta schools describe the liberated state in different ways.
Verse 11

मा कुरु धनजनयौवनगर्वं
हरति निमेषात्कालः सर्वम्
मायामयमिदमखिलं हित्वा
ब्रह्मपदं त्वं प्रविश विदित्वा

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

mā kuru dhanajanayauvanagarvaṃ
harati nimeṣātkālaḥ sarvam
māyāmayamidamakhilaṃ hitvā
brahmapadaṃ tvaṃ praviśa viditvā

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

dhana: wealth | jana: followers, people, or social connections | yauvana: youth | garvam: pride | nimeṣāt: in the blink of an eye | māyāmayam: pervaded by deceptive appearance or transience | brahmapadam: the state or abode of Brahman |

TRANSLATION

Do not be proud of wealth, followers, or youth; time takes everything away in the blink of an eye. Having understood the deceptive and transient nature of all this, abandon attachment to it and enter the state of Brahman.

PURPORT

Time exposes the weakness of pride. The instruction is not to neglect the world, but to stop treating temporary advantages as the self's final good and to orient life toward the eternal.
Verse 12

दिनयामिन्यौ सायं प्रातः
शिशिरवसन्तौ पुनरायातः
कालः क्रीडति गच्छत्यायुः
तदपि न मुञ्चत्याशावायुः

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

dinayāminyau sāyaṃ prātaḥ
śiśiravasantau punarāyātaḥ
kālaḥ krīḍati gacchatyāyuḥ
tadapi na muñcatyāśāvāyuḥ

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

dina_yāminyau: day and night | sāyam_prātaḥ: evening and morning | śiśira_vasantau: winter and spring | punarāyātaḥ: come again | gacchati_āyuḥ: life passes away | āśāvāyuḥ: the wind of desire or hope |

TRANSLATION

Day and night, evening and morning, winter and spring come again. Time plays on, and life passes away, yet the wind of desire still does not leave a person.

PURPORT

The cycles of nature repeat, but an individual lifespan steadily diminishes. Unexamined desire survives every warning, so deliberate spiritual practice is needed before time is exhausted.
Verse 13

का ते कान्ता धनगतचिन्ता
वातुल किं तव नास्ति नियन्ता
त्रिजगति सज्जनसङ्गतिरेका
भवति भवार्णवतरणे नौका

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

kā te kāntā dhanagatacintā
vātula kiṃ tava nāsti niyantā
trijagati sajjanasaṅgatirekā
bhavati bhavārṇavataraṇe naukā

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

dhanagatacintā: anxiety concerning wealth | vātula: O distracted or foolish one | niyantā: the Lord, ruler, or guide | trijagati: in the three worlds | sajjanasaṅgatiḥ: association with virtuous people | bhavārṇava: the ocean of worldly existence | naukā: a boat |

TRANSLATION

Why this anxiety about a beloved or about wealth, O distracted one? Do you not have a divine ruler and guide? In the three worlds, association with the good alone becomes a boat for crossing the ocean of saṃsāra.

PURPORT

Anxiety lessens when one remembers divine governance and seeks wise company. Satsaṅga does not replace devotion; it carries the seeker toward devotion, discernment, and surrender.
Verse 14

द्वादशमञ्जरिकाभिरशेषः
कथितो वैयाकरणस्यैषः
उपदेशोऽभूद्विद्यानिपुणैः
श्रीमच्छङ्करभगवच्छरणैः

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

dvādaśamañjarikābhiraśeṣaḥ
kathito vaiyākaraṇasyaiṣaḥ
upadeśo'bhūdvidyānipuṇaiḥ
śrīmacchaṅkarabhagavaccharaṇaiḥ

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

dvādaśamañjarikābhiḥ: through the cluster of twelve verses | aśeṣaḥ_kathitaḥ: fully explained | vaiyākaraṇasya: to the grammarian | upadeśaḥ: instruction | vidyānipuṇaiḥ: by one accomplished in learning | śrīmacchaṅkarabhagavaccharaṇaiḥ: by the revered feet of Bhagavatpāda Śaṅkara |

TRANSLATION

Through this cluster of twelve verses, the instruction to the grammarian was fully given by the revered Śaṅkara Bhagavatpāda, who was accomplished in sacred learning.

PURPORT

This verse closes the original twelve-verse garland according to the traditional arrangement. The remaining verses are commonly transmitted as supplementary verses associated with Śaṅkara's disciples and the wider teaching tradition.
Verse 15

जटिलो मुण्डी लुञ्छितकेशः
काषायाम्बरबहुकृतवेषः
पश्यन्नपि च न पश्यति मूढः
उदरनिमित्तं बहुकृतवेषः

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

jaṭilo muṇḍī luñchitakeśaḥ
kāṣāyāmbarabahukṛtaveṣaḥ
paśyannapi ca na paśyati mūḍhaḥ
udaranimittaṃ bahukṛtaveṣaḥ

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

jaṭilaḥ: one with matted hair | muṇḍī: one with a shaven head | luñchitakeśaḥ: one whose hair has been plucked out | kāṣāyāmbara: ochre robes | paśyannapi_na_paśyati: though seeing, he does not truly see | udaranimittam: for the sake of filling the belly |

TRANSLATION

One wears matted hair, another shaves his head, and another plucks out his hair; many assume ochre garments and varied appearances. The deluded person sees yet does not truly see, adopting many disguises merely to fill the stomach.

PURPORT

External signs of renunciation are sacred only when joined with inner discipline and truthfulness. Religious appearance used for livelihood, status, or deception cannot substitute for transformation of the heart.
Verse 16

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

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

aṅgaṃ galitaṃ palitaṃ muṇḍaṃ
daśanavihīnaṃ jātaṃ tuṇḍam
vṛddho yāti gṛhītvā daṇḍaṃ
tadapi na muñcatyāśāpiṇḍam

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

aṅgaṃ_galitam: the limbs have weakened | palitaṃ_muṇḍam: the head has turned grey | daśanavihīnam: devoid of teeth | vṛddhaḥ: an old man | gṛhītvā_daṇḍam: holding a staff | āśāpiṇḍam: the mass or bundle of desires |

TRANSLATION

The limbs have weakened, the head has turned grey, and the mouth has become toothless. The old man walks holding a staff, yet he still does not release the bundle of desires.

PURPORT

Age weakens the body automatically, but it does not automatically produce detachment. Desire must be educated and redirected through wisdom, devotion, and practice.
Verse 17

अग्रे वह्निः पृष्ठे भानुः
रात्रौ चुबुकसमर्पितजानुः
करतलभिक्षस्तरुतलवासः
तदपि न मुञ्चत्याशापाशः

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

agre vahniḥ pṛṣṭhe bhānuḥ
rātrau cubukasamarpitajānuḥ
karatalabhikṣastarutalavāsaḥ
tadapi na muñcatyāśāpāśaḥ

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

agre_vahniḥ: fire in front | pṛṣṭhe_bhānuḥ: the sun behind | cubukasamarpitajānuḥ: chin resting upon the knees | karatalabhikṣaḥ: begged food received in the palm | tarutalavāsaḥ: dwelling beneath a tree | āśāpāśaḥ: the noose of desire |

TRANSLATION

With fire in front and the sun behind, at night he sits with his chin resting on his knees. He receives alms in his palm and lives beneath a tree, yet he still does not release the noose of desire.

PURPORT

Severe austerity can coexist with inward craving. True renunciation is measured not by discomfort endured but by freedom from possessiveness, ego, and selfish longing.
Verse 18

कुरुते गङ्गासागरगमनं
व्रतपरिपालनमथवा दानम्
ज्ञानविहीनः सर्वमतेन
भजति न मुक्तिं जन्मशतेन

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

kurute gaṅgāsāgaragamanaṃ
vrataparipālanamathavā dānam
jñānavihīnaḥ sarvamatena
bhajati na muktiṃ janmaśatena

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

gaṅgāsāgaragamanam: pilgrimage to Gaṅgāsāgara | vrataparipālanam: observance of religious vows | dānam: charity | jñānavihīnaḥ: devoid of spiritual knowledge | sarvamatena: according to every considered view | janmaśatena: even in a hundred births |

TRANSLATION

A person may journey to Gaṅgāsāgara, observe vows, or give charity; yet one devoid of spiritual knowledge does not attain liberation even in a hundred births—such is the considered teaching.

PURPORT

Pilgrimage, vows, and charity are not rejected. The warning is that outer acts must awaken knowledge, devotion, humility, and surrender; performed mechanically, they cannot by themselves uproot ignorance.
Verse 19

सुरमन्दिरतरुमूलनिवासः
शय्या भूतलमजिनं वासः
सर्वपरिग्रहभोगत्यागः
कस्य सुखं न करोति विरागः

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

suramandiratarumūlanivāsaḥ
śayyā bhūtalamajinaṃ vāsaḥ
sarvaparigrahabhogatyāgaḥ
kasya sukhaṃ na karoti virāgaḥ

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

suramandira: a temple of the gods | tarumūlanivāsaḥ: dwelling at the foot of a tree | bhūtalam: the ground | ajinam: a deerskin | sarvaparigraha: all possessions | bhogatyāgaḥ: abandonment of indulgence | virāgaḥ: detachment |

TRANSLATION

Dwelling in a temple or beneath a tree, sleeping on the ground, wearing a deerskin, and abandoning possessions and indulgence—to whom does such detachment not bring happiness?

PURPORT

Freedom from unnecessary possession lightens the mind. The deeper happiness of renunciation comes from reduced dependence on externals and increased capacity to rest in God and truth.
Verse 20

योगरतो वा भोगरतो वा
सङ्गरतो वा सङ्गविहीनः
यस्य ब्रह्मणि रमते चित्तं
नन्दति नन्दति नन्दत्येव

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

yogarato vā bhogarato vā
saṅgarato vā saṅgavihīnaḥ
yasya brahmaṇi ramate cittaṃ
nandati nandati nandatyeva

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

yogarataḥ: delighting in yoga | bhogarataḥ: engaged in enjoyment | saṅgarataḥ: living amid company | saṅgavihīnaḥ: living without company | brahmaṇi_ramate_cittam: whose mind delights in Brahman | nandati: rejoices |

TRANSLATION

Whether delighting in yoga or engaged in enjoyment, whether living amid company or apart from it, the one whose mind delights in Brahman rejoices, rejoices, and indeed rejoices.

PURPORT

Outer circumstances alone do not determine spiritual joy. What matters is the mind's stable orientation toward the Supreme, which can sanctify activity, solitude, discipline, and ordinary life.
Verse 21

भगवद्गीता किञ्चिदधीता
गङ्गाजललवकणिका पीता
सकृदपि येन मुरारिसमर्चा
क्रियते तस्य यमेन न चर्चा

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

bhagavadgītā kiñcidadhītā
gaṅgājalalavakaṇikā pītā
sakṛdapi yena murārisamarcā
kriyate tasya yamena na carcā

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

bhagavadgītā_kiñcit_adhītā: even a little of the Bhagavad Gītā studied | gaṅgājalalavakaṇikā: a tiny drop of Gaṅgā water | sakṛdapi: even once | murārisamarcā: proper worship of Murāri | yamena_na_carcā: no dispute or reckoning with Yama |

TRANSLATION

One who has studied even a little of the Bhagavad Gītā, drunk even a tiny drop of Gaṅgā water, or worshiped Murāri even once has no dispute with Yama.

PURPORT

The verse praises even a small but sincere contact with sacred teaching, sanctifying grace, and worship of the Lord. It is not a license for careless living; it celebrates the saving direction established by genuine devotion.
Verse 22

पुनरपि जननं पुनरपि मरणं
पुनरपि जननीजठरे शयनम्
इह संसारे बहुदुस्तारे
कृपयापारे पाहि मुरारे

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

punarapi jananaṃ punarapi maraṇaṃ
punarapi jananījaṭhare śayanam
iha saṃsāre bahudustāre
kṛpayāpāre pāhi murāre

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

punarapi_jananam: birth again | punarapi_maraṇam: death again | jananījaṭhare_śayanam: lying again in a mother's womb | bahudustāre: extremely difficult to cross | kṛpayā_apāre: through boundless compassion | pāhi_murāre: protect me, O Murāri |

TRANSLATION

Birth again, death again, and again lying in a mother's womb—this saṃsāra is exceedingly difficult to cross. By Your boundless compassion, protect me, O Murāri.

PURPORT

Here instruction becomes prayer. After recognizing the limits of self-reliance, the seeker appeals to the Lord's immeasurable compassion for protection from the cycle of birth and death.
Verse 23

रथ्याचर्पटविरचितकन्थः
पुण्यापुण्यविवर्जितपन्थः
योगी योगनियोजितचित्तः
रमते बालोन्मत्तवदेव

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

rathyācarpaṭaviracitakanthaḥ
puṇyāpuṇyavivarjitapanthaḥ
yogī yoganiyojitacittaḥ
ramate bālonmattavadeva

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

rathyācarpaṭa: rags found on the road | viracitakanthaḥ: wearing a patched garment made from them | puṇyāpuṇyavivarjitapanthaḥ: walking a path beyond attachment to merit and demerit | yoganiyojitacittaḥ: with the mind firmly directed through yoga | bālonmattavat: like a child or one regarded as mad |

TRANSLATION

Wearing a patched garment made from rags found on the road, walking a path beyond attachment to merit and demerit, the yogī whose mind is firmly established in yoga delights like a child or one whom the world considers mad.

PURPORT

The realized renunciant is no longer governed by social display or anxious self-calculation. The comparison with a child or madman points to freedom from convention, not to irresponsibility or mental disorder.
Verse 24

कस्त्वं कोऽहं कुत आयातः
का मे जननी को मे तातः
इति परिभावय सर्वमसारं
विश्वं त्यक्त्वा स्वप्नविचारम्

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

kastvaṃ ko'haṃ kuta āyātaḥ
kā me jananī ko me tātaḥ
iti paribhāvaya sarvamasāraṃ
viśvaṃ tyaktvā svapnavicāram

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

kaḥ_tvam: who are you | kaḥ_aham: who am I | kutaḥ_āyātaḥ: from where have I come | jananī: mother | tātaḥ: father | paribhāvaya: reflect deeply | asāram: without enduring substance | svapnavicāram: to be examined as dreamlike |

TRANSLATION

Who are you? Who am I? From where have I come? Who is my mother, and who is my father? Reflect deeply in this way upon the non-enduring character of all things, regarding the world as dreamlike.

PURPORT

The verse calls for inquiry into identity and origin. Describing the world as dreamlike emphasizes its instability and our mistaken projections; Vedānta traditions differ on whether the world itself is ultimately unreal or real but dependent on Brahman.
Verse 25

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

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

tvayi mayi cānyatraiko viṣṇuḥ
vyarthaṃ kupyasi mayyasahiṣṇuḥ
bhava samacittaḥ sarvatra tvaṃ
vāñchasyacirādyadi viṣṇutvam

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

tvayi_mayi_cānyatra: in you, in me, and elsewhere | ekaḥ_viṣṇuḥ: the one all-pervading Viṣṇu | vyartham_kupyasi: you become angry without purpose | asahiṣṇuḥ: intolerant | samacittaḥ: even-minded | viṣṇutvam: the state of realization concerning the all-pervading Lord |

TRANSLATION

In you, in me, and everywhere else, the one Viṣṇu is present. Why do you become needlessly angry with me, O impatient one? Become even-minded toward all if you desire quickly to attain realization of Viṣṇu.

PURPORT

Recognition of the Lord's universal presence should restrain hatred and intolerance. Even-mindedness does not erase moral distinctions; it means seeing every being as standing within the presence and governance of Viṣṇu.
Verse 26

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

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

śatrau mitre putre bandhau
mā kuru yatnaṃ vigrahasandhau
sarvasminnapi paśyātmānaṃ
sarvatrotsṛja bhedājñānam

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

śatrau: toward an enemy | mitre: toward a friend | putre: toward a son | bandhau: toward a relative | vigrahasandhau: in hostility or alliance | sarvasminnapi: in every being | bhedājñānam: ignorance expressed as divisive perception |

TRANSLATION

Toward enemy, friend, son, or relative, do not exhaust yourself in hostility and partial alliance. See the self in every being and abandon everywhere the ignorance that produces divisive vision.

PURPORT

The verse challenges ego-driven favoritism and hatred. Spiritual equality does not forbid justice, boundaries, or distinct relationships; it removes contempt and the false belief that another being is wholly disconnected from oneself and the Divine.
Verse 27

कामं क्रोधं लोभं मोहं
त्यक्त्वात्मानं पश्यति सोऽहम्
आत्मज्ञानविहीना मूढाः
ते पच्यन्ते नरकनिगूढाः

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

kāmaṃ krodhaṃ lobhaṃ mohaṃ
tyaktvātmānaṃ paśyati so'ham
ātmajñānavihīnā mūḍhāḥ
te pacyante narakanigūḍhāḥ

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

kāmam: lust or selfish desire | krodham: anger | lobham: greed | moham: delusion | tyaktvā: having abandoned | ātmānam_paśyati: one sees the self | ātmajñānavihīnāḥ: devoid of knowledge of the self | narakanigūḍhāḥ: confined within hellish suffering |

TRANSLATION

Having abandoned lust, anger, greed, and delusion, one perceives the self and realizes, 'That am I.' The deluded who lack knowledge of the self remain confined within hellish suffering.

PURPORT

Self-knowledge requires moral purification; it is not merely an intellectual slogan. The expression so'ham is characteristically interpreted through Advaita in this composition, while other Vedānta schools understand the self's relation to Brahman differently.
Verse 28

गेयं गीतानामसहस्रं
ध्येयं श्रीपतिरूपमजस्रम्
नेयं सज्जनसङ्गे चित्तं
देयं दीनजनाय च वित्तम्

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

geyaṃ gītānāmasahasraṃ
dhyeyaṃ śrīpatirūpamajasram
neyaṃ sajjanasaṅge cittaṃ
deyaṃ dīnajanāya ca vittam

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

geyam: should be sung | gītānāmasahasram: the Gītā and the thousand names of the Lord | dhyeyam: should be meditated upon | śrīpatirūpam: the form of Śrīpati, the Lord of Lakṣmī | ajasram: continually | sajjanasaṅge: into the company of the good | dīnajanāya: to a person in need |

TRANSLATION

The Bhagavad Gītā and the Lord's thousand names should be recited. The form of Śrīpati should be meditated upon continually. The mind should be led into the company of the good, and wealth should be given to those in need.

PURPORT

This verse gives a balanced devotional program: scriptural recitation, meditation on the personal form of the Lord, holy association, and charity. Spiritual life joins contemplation with compassionate action.
Verse 29

सुखतः क्रियते कामाभोगः
पश्चाद् धन्त शरीरे रोगः
यद्यपि लोके मरणं शरणं
तदपि न मुञ्चति पापाचरणम्

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

sukhataḥ kriyate kāmābhogaḥ
paścād dhanta śarīre rogaḥ
yadyapi loke maraṇaṃ śaraṇaṃ
tadapi na muñcati pāpācaraṇam

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

sukhataḥ: for pleasure | kāmābhogaḥ: sensual indulgence | paścāt: afterward | dhanta: alas | śarīre_rogaḥ: disease in the body | maraṇaṃ_śaraṇam: death is the inevitable end | pāpācaraṇam: sinful conduct |

TRANSLATION

Sensual indulgence is pursued for pleasure; afterward, alas, disease arises in the body. Although everyone in the world knows that death is inevitable, a person still does not abandon sinful conduct.

PURPORT

Immediate pleasure often hides delayed harm. Mere awareness of mortality is insufficient unless it becomes disciplined choice, ethical restraint, and remembrance of the consequences of action.
Verse 30

अर्थमनर्थं भावय नित्यं
नास्ति ततः सुखलेशः सत्यम्
पुत्रादपि धनभाजां भीतिः
सर्वत्रैषा विहिता रीतिः

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

arthamanarthaṃ bhāvaya nityaṃ
nāsti tataḥ sukhaleśaḥ satyam
putrādapi dhanabhājāṃ bhītiḥ
sarvatraiṣā vihitā rītiḥ

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

artham: wealth | anartham: a source of trouble or misfortune | bhāvaya_nityam: reflect upon continually | sukhaleśaḥ: the slightest trace of lasting happiness | dhanabhājām: for possessors of wealth | putrādapi_bhītiḥ: fear even from one's own son | vihitā_rītiḥ: the pattern established everywhere |

TRANSLATION

Reflect constantly that wealth can become a source of trouble; truly, no lasting happiness comes from it alone. Those who possess wealth may fear even their own sons—such is the pattern seen everywhere.

PURPORT

Wealth is a tool, not a secure refuge. When possessed with fear and attachment, it can damage trust and peace; when governed by dharma, contentment, and generosity, it can serve a higher purpose.
Verse 31

प्राणायामं प्रत्याहारं
नित्यानित्यविवेकविचारम्
जाप्यसमेतसमाधिविधानं
कुर्ववधानं महदवधानम्

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

prāṇāyāmaṃ pratyāhāraṃ
nityānityavivekavicāram
jāpyasametasamādhividhānaṃ
kurvavadhānaṃ mahadavadhānam

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

prāṇāyāmam: discipline of the breath | pratyāhāram: withdrawal of the senses | nityānityavivekavicāram: inquiry distinguishing the eternal from the non-eternal | jāpyasameta: accompanied by mantra repetition | samādhividhānam: the discipline of meditative absorption | avadhānam: careful attention |

TRANSLATION

Practice regulation of the breath, withdrawal of the senses, and inquiry into the eternal and the non-eternal. Undertake mantra repetition and the discipline of meditation with great and careful attention.

PURPORT

Devotional insight should be supported by disciplined practice. Breath, senses, thought, mantra, and meditation are gathered into a focused life rather than allowed to scatter the mind.
Verse 32

गुरुचरणाम्बुजनिर्भरभक्तः
संसारादचिराद्भव मुक्तः
सेन्द्रियमानसनियमाद् एवं
द्रक्ष्यसि निजहृदयस्थं देवम्

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

gurucaraṇāmbujanirbharabhaktaḥ
saṃsārādacirādbhava muktaḥ
sendriyamānasaniyamād evaṃ
drakṣyasi nijahṛdayasthaṃ devam

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

gurucaraṇāmbuja: the lotus feet of the guru | nirbharabhaktaḥ: filled with wholehearted devotion | saṃsārāt: from worldly bondage | acirāt: before long | sendriyamānasaniyamāt: through discipline of the senses and mind | nijahṛdayastham_devam: the Lord dwelling in one's own heart |

TRANSLATION

Become wholeheartedly devoted to the lotus feet of the guru and before long be freed from saṃsāra. By disciplining the senses and the mind in this way, you will behold the Lord dwelling in your own heart.

PURPORT

The guru directs the disciple toward God, not toward personal dependence on the guru's ego. Faithful discipleship, sense control, and mental discipline prepare the seeker to recognize the indwelling Lord.
Verse 33

मूढः कश्चन वैयाकरणो
डुकृञ्करणाध्ययनधुरीणः
श्रीमच्छङ्करभगवच्छिष्यैः
बोधित आसीच्छोधितकरणः

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते

mūḍhaḥ kaścana vaiyākaraṇo
ḍukṛñkaraṇādhyayanadhurīṇaḥ
śrīmacchaṅkarabhagavacchiṣyaiḥ
bodhita āsīcchodhitakaraṇaḥ

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate

SYNONYMS

kaścana_vaiyākaraṇaḥ: a certain grammarian | ḍukṛñkaraṇādhyayanadhurīṇaḥ: deeply burdened with studying grammatical formulas | śrīmacchaṅkarabhagavacchiṣyaiḥ: by the revered disciples of Śaṅkara Bhagavatpāda | bodhitaḥ_āsīt: was instructed | śodhitakaraṇaḥ: whose inner faculties were purified |

TRANSLATION

A certain deluded grammarian, heavily absorbed in studying the formula ḍukṛñ karaṇe, was instructed by the revered disciples of Śaṅkara Bhagavatpāda, and his inner faculties were purified.

PURPORT

This traditional closing notice returns to the work's opening scene. The target is not grammar itself but learning that has become sterile, proud, and disconnected from the ultimate purpose of human life.
Verse 34

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते
नामस्मरणादन्यमुपायं
न हि पश्यामो भवतरणे

bhaja govindaṃ bhaja govindaṃ
govindaṃ bhaja mūḍhamate
nāmasmaraṇādanyamupāyaṃ
na hi paśyāmo bhavataraṇe

SYNONYMS

bhaja_govindam: worship Govinda | mūḍhamate: O deluded mind | nāmasmaraṇāt: than remembrance of the divine name | anyam_upāyam: another means | na_hi_paśyāmaḥ: we do not see | bhavataraṇe: for crossing worldly existence |

TRANSLATION

Worship Govinda, worship Govinda, worship Govinda, O deluded mind. For crossing saṃsāra, we see no other means apart from remembrance of the divine name.

PURPORT

The composition ends where it began: in direct devotion to Govinda. Study, renunciation, self-inquiry, discipline, and holy association find their fulfillment in remembering and worshiping the Supreme Lord.