Bhaja Govindam 

A Hymn to Govinda – Krishna

by Sripad Shankaracharyaभजगोवि�नद भजगोवि�नद गोवि�नद भजमढमत . सपरापत सननि�वि�त काल नवि� नवि� रकषवित डकञकरण .. १..

Text1  bhajagovindam bhajagovindam   govindam bhajamūdhamate |samprāpte sannihite kāle nahi nahi rakśati dukrñkarane || 1

Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save you at the time of your death.

मढ ज�ीवि� धनागमतषणा कर सदबदधि( मनसिस वि�तषणाम . यललभस विनजकम.पातत वि�तत तन वि�नोदय सि1ततम .. २..

Text 2  mūdha jahīhi dhanāgamatrsnām kuru sadbuddhim manasi vitrsnām |yallabhase nijakarmopāttam vittam tena vinodaya cittam || 2

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.

नारीसतनभर नाभीदशदषट�ा मागामो�ा�शम .एतनमासा�सादिद वि�कारमनसिस वि�सि1नतय �ार �ारम .. ३..

Text3  nārīstanabhara nābhīdeśam drstvā māgāmohāveśam |etanmāmsāvasādi vikāram manasi vicintaya vāram vāram || 3

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.

नसिलनीदलगत जलमविततरल तदवजजीवि�तमवितशय1पलम . वि�दधि( वयाधयभिभमानगरसत लोक शोक�त 1 समसतम .. ४..

Text 4  nalinīdalagata jalamatitaralam tadvajjīvitamatiśayacapalam |viddhi vyādhyabhimānagrastam lokam śokahatam ca samastam || 4

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.

या�विदवततोपाजBन सकतःसता�ननि�ज परिर�ारो रकतः .पशचाजजी�वित जजBर द��ाताG कोऽविप न पचछवित ग� .. ५..

Text 5  yāvadvittopārjana saktah stāvannija parivāro raktah |paścājjīvati jarjara dehe vārtām ko'pi na prcchati gehe || 5

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.

या�तप�नो विन�सवित द�ता�तपचछवित कशल ग� .गत�वित �ायौ द�ापायभायाB विMभयवित तसमिसमनकाय .. ६..

Text 6  yāvatpavano nivasati dehe tāvatprcchati kuśalam gehe |gatavati vāyau dehāpāye bhāryā bibhyati tasminkāye || 6

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.

Mालसता�तकरीडासकतःतरणसता�ततरणीसकतः .�(सता�चचिTनतासकतःपर बरहमभिण कोऽविप न सकतः .. ७..

Text 7  bālastāvatkrīdāsaktah tarunastāvattarunīsaktah |vrddhastāvaccintāsaktah pare brahmani ko'pi na saktah || 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.

कात कानता कसत पतरःससारोऽयमती� वि�सि1तरः .

Text 8  kāte kāntā kaste putrah 

कसय त� कः कत आयातःततत� सि1नतय तदिद� भरातः .. ८..

samsāro'yamatīva vicitrah |kasya tvam kah kuta āyātah tattvam cintaya tadiha bhrātah || 8

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.

सतसङगत� विनससङगत�विनससङगत� विनम.�त�म .विनम.�त� विनशचलततत�विनशचलततत� जी�नमसिकतः .. ९..

Text 9  satsangatve nissngatvam nissangatve nirmohatvam |nirmohatve niścalatattvam niścalatattve jīvanmuktih || 9

From Satsanga comes non-attachment, from non-attachment comes freedom from delusion, which leads to self-settledness. From self-settledness comes Jivan Mukti (liberation).

�यसिसगत कः कामवि�कारःशषक नीर कः कासारः .कषीणवि�तत कः परिर�ारःजञात ततत� कः ससारः .. १०..

Text 10  vayasigate kah kāmavikārah śuske nīre kah kāsārah |kśīnevitte kah parivārah jñāte tattve kah samsārah || 10

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 कर धन जन यौ�न ग�G�रवित विनमषातकालः स�Bम .मायामयननिमदमखिcल वि�त�ाबरहमपद त� परवि�श वि�दिदत�ा .. ११..

Text 11  mā kuru dhana jana yauvana garvam harati nimesātkālah sarvam |māyāmayamidamakhilam hitvā brahmapadam tvam praviśa viditvā || 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.

दिदनयाननिमनयौ साय परातःसिशसिशर�सनतौ पनरायातः .

Text 12  dinayāminyau sāyam prātah 

कालः करीडवित गचछतयायःतदविप न मञ1तयाशा�ायः .. १२..

śiśiravasantau punarāyātah |kālah krīdati gacchatyāyuh tadapi na muñcatyāśāvāyuh || 12

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.

दवादशमञजरिरकाभिभरशषःकसिeतो �याकरणसयषः .उपदशो भविदवदयाविनपणःशरीमचछनकरभग�चछरणः .. १३..

Text 13  dvādaśamañjarikābhiraśesah kathito vaiyākaranasyaisah |upadeśo bhūdvidyānipunaih śrīmacchankarabhagavaccharanarih || 13

This bouquet of twelve verses was imparted to a grammarian by the all-knowing Shankara, adored as the bhagavadpada.

कात कानता धन गतसि1नता�ातल किक त� नासमिसत विनयनता .वितरजगवित सजजनस गवितरकाभ�वित भ�ाणB�तरण नौका .. १४..

Text 14  kāte kāntā dhana gatacintā vātula kim tava nāsti niyantā |trijagati sajjanasam gatiraikā bhavati bhavārnavatarane naukā || 14

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.

जदिkलो मणडी लचचिञmतकशःकाषायामMरMहकत�षः .पशय�विप 1न पशयवित मढःउदरविनननिमतत Mहकत�षः .. १५..

Text 15  jatilo mundī luñchitakeśah kāsāyāmbarabahukrtavesah |paśyannapi cana paśyati mūdhah udaranimittam bahukrtavesah || 15

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.

अङग गसिलत पसिलत मणडदशनवि��ीन जत तणडम .

Text 16  angam galitam palitam mundam 

�(ो यावित ग�ीत�ा दणडतदविप न मञ1तयाशाविपणडम .. १६..

daśanavihīnam jatam tundam |vriddho yāti grihītvā dandam tadapi na muñcatyāśāpindam || 16

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.

अगर �ननिrः पषठभानःरातरौ 1Mकसमरपिपतजानः .करतलभिभकषसतरतल�ासःतदविप न मञ1तयाशापाशः .. १७..

Text 17  agre vahnih prsthebhānuh rātrau cubukasamarpitajānuh |karatalabhikśastarutalavāsah tadapi na muñcatyāśāpāśah || 17

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.

करत गङगासागरगमनवरतपरिरपालनमe�ा दानम .जञानवि�वि�नः स�Bमतनमकतिकत न भजवित जनमशतन .. १८..

Text 18  kurute gangāsāgaragamanam vrataparipālanamathavā dānam |jñānavihinah sarvamatena muktim na bhajati janmaśatena || 18

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.

सर मदिदर तर मल विन�ासःशयया भतल मदधिजन �ासः .स�B परिरगर� भोग तयागःकसय सc न करोवित वि�रागः .. १९..

Text 19  sura mandira taru mūla nivāsah śayyā bhūtala majinam vāsah |sarva parigraha bhoga tyāgah kasya sukham na karoti virāgah || 19

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 �ाभोगरतो�ासङगरतो �ा सङग�ीवि�नः .यसय बरहमभिण रमत सि1ततननदवित ननदवित ननदतय� .. २०..

Text 20  yogarato vābhogaratovā sangarato vā sangavīhinah |yasya brahmani ramate cittam nandati nandati nandatyeva || 20

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.

भग�द गीता विकचचिञ1दधीतागङगा जलल� कभिणकापीता .सकदविप यन मरारिर सम1ाBविकरयत तसय यमन न 11ाB .. २१..

Text 21  bhagavad gītā kiñcidadhītā gangā jalalava kanikāpītā |sakrdapi yena murāri samarcā kriyate tasya yamena na carcā || 21

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).

पनरविप जनन पनरविप मरणपनरविप जननी जठर शयनम .इ� ससार Mहदसतारकपयाऽपार पावि� मरार .. २२..

Text 22  punarapi jananam punarapi maranam punarapi jananī jathare śayanam |iha samsāre bahudustāre krpayā'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.

रथया 1पBk वि�रसि1त कनथःपणयापणय वि��रजिजत पनथः .योगी योगविनयोदधिजत सि1ततोरमत Mालोनमतत�द� .. २३..

Text 23  rathyā carpata viracita kanthah punyāpunya vivarjita panthah |yogī yoganiyojita citto ramate bālonmattavadeva || 23

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.

कसत� कोऽ� कत आयातःका म जननी को म तातः .इवित परिरभा�य स�Bमसारमवि�शव तयकत�ा स�पन वि�1ारम .. २४..

Text 24  kastvam ko'ham kuta āyātah kā me jananī ko me tātah |iti paribhāvaya sarvamasāram viśvam tyaktvā svapna vicāram || 24

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.

त�ननिय मननिय 1ानयतरको वि�षणःवयeG कपयसिस मययसवि�षणः .भ� समसि1ततः स�Bतर त��ाञmसयसि1रादयदिद वि�षणत�म .. २५..

Text 25  tvayi mayi cānyatraiko visnuh vyartham kupyasi mayyasahisnuh |bhava samacittah sarvatra tvam vāñchasyacirādyadi visnutvam || 25

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.

शतरौ ननिमतर पतर Mनधौमा कर यतन वि�गर�सनधौ .स�Bसमिसम�विप पशयातमानस�Bतरोतसज भदाजञानम .. २६..

Text 26  śatrau mitre putre bandhau mā kuru yatnam vigrahasandhau |sarvasminnapi paśyātmānam sarvatrotsrja bhedājñānam || 26

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.

काम करोध लोभ मो�तयकत�ाऽतमान भा�य कोऽ�म .आतमजञान वि��ीना मढाःत पचयनत नरकविनगढाः .. २७..

Text 27  kāmam krodham lobham moham tyaktvā'tmānam bhāvaya ko'ham |ātmajñāna vihīnā mūdhāh te pacyante narakanigūdhāh || 27

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.

गय गीता नाम स�सरधयय शरीपवित रपमजसरम .नय सजजन सङग सि1ततदय दीनजनाय 1 वि�ततम .. २८..

Text 28  geyam gītā nāma sahasram dhyeyam śrīpati rūpamajasram |neyam sajjana sange cittam deyam dīnajanāya ca vittam || 28

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.

सcतः विकरयत रामाभोगःपशचा(नत शरीर रोगः .यदयविप लोक मरण शरणतदविप न मञ1वित पापा1रणम .. २९..

Text 29  

sukhatah kriyate rāmābhogah paścāddhanta śarīre rogah |yadyapi loke maranam śaranam tadapi na muñcati pāpācaranam || 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.

अeBमनeG भा�य विनतयनासमिसतततः सcलशः सतयम .पतरादविप धन भाजा भीवितःस�Bतरषा वि�वि�आ रीवितः .. ३०..

Text 30  arthamanartham bhāvaya nityam nāstitatah sukhaleśah satyam |putrādapi dhana bhājām bhītih sarvatraisā vihiā rītih || 30

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.

पराणायाम परतया�ारविनतयाविनतय वि��कवि�1ारम .जापयसमत समाननिधवि�धानक�B�धान म�द�धानम .. ३१..

Text 31  prānāyāmam pratyāhāram nityānitya vivekavicāram |jāpyasameta samādhividhānam kurvavadhānam mahadavadhānam || 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.

गर1रणामMज विनभBर भकतःससारादसि1रादभ� मकतः .सदधिन�यमानस विनयमाद��कषयसिस विनज हदयसथ द�म .. ३२..

Text 32  gurucaranāmbuja nirbhara bhakatah samsārādacirādbhava muktah |sendriyamānasa niyamādevam drakśyasi nija hrdayastham devam || 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!

मढः कशचन �याकरणोडकञकरणाधययन धरिरणः .शरीमचछमकर भग�चचिचछषयMोननिधत आसिसचछोननिधतकरणः .. ३३..

Text 33  mūdhah kaścana vaiyākarano dukrñkaranādhyayana dhurinah |śrīmacchamkara bhagavacchisyai bodhita āsicchodhitakaranah || 33

Thus was a silly grammarian lost in rules cleansed of his narrow vision and shown the Light by Shankara's apostles.

भजगोवि�नद भजगोवि�नदगोवि�नद भजमढमत .नामसमरणादनयमपायनवि� पशयामो भ�तरण .. ३४..

Text 34  bhajagovindam bhajagovindam govindam bhajamūdhamate |nāmasmaranādanyamupāyam nahi paśyāmo bhavatarane || 34

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 GovindamBhaja Govindam 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 govindamIn the verses of Bhaja Govindam, Shankara, like no other, explains our fallacies, our wrong outlook for life, and dispells our ignorance and delusions. Thus bhaja govindam 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 govindam 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 govindam 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 govindam bhaja govindam   govindam bhaja mūdhamate 

SHRI SHANKARA-ACHARYAThe 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;गोवि�नद = Govinda;मढमत = O, foolish mind!;सपरापत = ( when you have) reached/obtained;सननि�वि�त = (in the) presence/nearness of;काल = Time (here:Lord of Death, Yama);नवि� = No; never;रकषवित = protects;डकञकरण = the grammatical formula DukRi.nkaraNe;.. १.. = Text 1

 मढ = Oh fool!;ज�ीवि� = jahi+iha, leave/give up+here(in this world);धन = wealth;अगम = coming/arrival;तषणा = thirst/desire;कर = Do;act;सदबदधि( = sat.h+buddhiM, good+awareness(loosely speaking:mind);मनसिस = in the mind;वि�तषणा = desirelessness;यललभस = yat.h+labhase, whatever+(you)obtain;

विनजकमB = nija+karma, one's+duty(normal work);उपातत = obtained;वि�तत = wealth;तन = by that; with that;वि�नोदय = divert/recreate(be happy);सि1तत = mind;.. २.. = 2

 नारी = woman;सतनभर = breasts that are(full-with milk);नाभीदश = nAbhI+deshaM, navel+region/country;दषट�ा = having seen;मागा = mA+gaa, Don't+go;मो�ा�श = infatuated state(moha+AveshaM-seizure);एतन = this;मासा�सादिद = mAmsau+Adi, flesh+etc;वि�कार = appearance (generally, grotesque/ugly);मनसिस = in the mind;वि�सि1नतय = think well;�ार = again;�ार = and again;.. ३.. = 3

 नसिलनीदलगत = nalinI+dala+gata, lotus+petal+reached/gone;जल = water(drop);अविततरल = ati+tarala, very+unstable;तदवत = like that;जीवि�त = life;अवितशय = wonderful;1पल = fickle-minded;वि�दधि( = know for sure;वयाननिध = disease;अभिभमान = self-importance;गरसत = having been caught/seized;लोक = world;people;शोक�त = attacked(hata) by grief(shoka);1 = and;समसत = entire;.. ४.. = 4

 या�त  = so long as;

वि�तत = wealth;उपाजBन = earning/acquiring;सकतः = capable of;ता�ननि�ज = tAvat.h+nija, till then+one's;परिर�ारः = family;रकतः = attached;पशचात = later;जी�वित = while living(without earning);जजBर = old/digested (by disease etc);द� = in the body;�ाताG = word (here enquiry/inquiry);कोऽविप = kaH+api, whosoever; even one;न = not;पचछवित = inquires/asks/minds;ग� = in the house;.. ५.. = 5

 या�त = so long as;प�नः = air/breath;विन�सवित = lives/dwells;द� = in thge body;ता�त = till then;पचछवित = asks/inquires;कशल = welfare;ग� = in the house;गत�वित = while gone;�ायौ = air(life-breath);द�ापाय = when life departs the body;भायाB = wife;विMभयवित = is afraid;fears;तसमिसमनकाय = tasmin.h+kaye, in that body;.. ६.. = 6

 Mालः = young boy;ता�त = till then (till he is young);करीडा = play;सकतः = attached/engrossed/absorbed;तरणः = young man;ता�त = till then;तरणी = young woman;सकतः = attached/engrossed;

�(ः = old man;ता�त = till then;सि1नता = worry;सकतः = attached/engrossed/absorbed;पर = in the lofty;high;supreme;बरहमभिण = Brahman.h ;God;कोऽविप = whosoever;न = not;सकतः = attached/absorbedengrossed;.. ७.. = 7

 कात = kA+te, who+your;कानता = wife;कसत = kaH+te, who+your;पतरः = son;ससारः = world/family;अय = this;अती� = great/big/very much;वि�सि1तरः = wonderful/mysterious;कसय = whose;त� = you;कः = who;कतः = from where;आयातः = have come;ततत� = truth/nature;सि1नतय = think well/consider;तदिद� = tat.h+iha, that+here;भरातः = brother;.. ८.. = 8

 सतसङगत� = in good company;विनससङगत� = aloneness/non-attachment/detachment;विनम.�त� = non-infatuated state/clearheadedness;विनशचलततत� = tranquillity/imperturbability;जी�नमसिकतः = salvation+freedom from bondage of birth;�यसिसगत = vayasi+gate, when age has advanced/gone;.. ९.. = 9

 कः = who/what use( in the sense of kva?(where));कामवि�कारः = sensual/sexual attraction;शषक = in the drying up of;

नीर = water;क = what( use) is the;कासारः = lake;कषीण = spent-up/weakened state of;वि�तत = wealth;कः = what( use) for;परिर�ारः = family(is there?);जञात = in the realised state;ततत� = truth;कः = what (use) is;ससारः = world/family bond;.. १०.. = 10

 मा = do not;कर = do/act;धन = wealth;जन = people;यौ�न = youth;ग�G = arrogance/haughtiness;�रवित = takes away/steals away;विनमषात = in the twinkling of the eye;कालः = Master Time;स�G = all;माया = delusion;मय = full of/completely filled;इद = this;अखिcल = whole/entire;वि�त�ा = having given up/abandoned;बरहमपद = the state/position of Brahma/god-realised state;त� = you;परवि�श = enter;वि�दिदत�ा = having known/realised;.. ११.. = 11

 दिदनयाननिमनयौ = dina+yAminI, day + night;साय = evening;परातः = morning;सिशसिशर = frosty season;�सनतौ = (and) Spring season;पनः = again;आयातः = have arrived;

कालः = Master Time;करीडवित = plays;गचछवित = goes (away);आयः = life/age;तदविप = tat.h+api, then even;न = not;मञ1वित = releases;आशा = desire;�ायः = air (the wind of desire does not let off its hold);.. १२.. = 12

 दवादशमञजरिरकाभिभः = by the bouquet consisting of 12 flowers (the 12 shlokas above)अशष = without remainder/totally;कसिeत = was told;�याकरणसयषः = to the grammarian+this;उपदशः = advice;भद = was;वि�दयविनपण = by the ace scholar Shankara (Plural is used for reverance);शरीमचछनकरभग�त+1रणः = by Shankaracharya, known as shankarabhagavat,.. १३..                                           charaNAH or pAdAH, plural for reverence (13)

 कात = kA+te, who+your;कानता = wife;धन = wealth;गतसि1नता = thinking of;�ातल = ;विक = ;त� = your;नासमिसत = na+asti, not there;विनयनता = controller;वितरजगवित = in the three worlds;सजजन = good people;सगवितरका = sa.ngatiH+ekA, company+(only) one (way);भ�वित = becomes;भ�ाणB� = bhava+arNava, birthdeath+ocean;तरण = in crossing;नौका = boat/ship;.. १४.. = 14

 जदिkलः = with knotted hair;मणडी = shaven head;

लचचिञmतकश = hair cut here and there;काषाय = saffron cloth;अमMर = cloth/sky;Mहकत = variously done/made-up;�षः = make-ups/garbs/roles;पशय�विप = even after seeing;1न = cha(?)+na, and +not;पशयवित = sees;मढः = the fool;उदरविनननिमतत = for the sake of the belly/living;Mहकत�षः = various make-ups/roles;.. १५.. = 15

 अङग = limb(s);गसिलत = weakened;पसिलत = ripened(grey);मणड = head;दशनवि��ीन = dashana+vihInaM, teeth+bereft;जात = having become;तणड = jaws/mouth?;�(ः = the old man;यावित = goes;ग�ीत�ा = holding the;दणड = stick(walking);तदविप = then even;न = not;मञ1वित = lets go/releases/gives up;आशाविपणड                      = AshA+pindaM, desire+lump(piNDaM also means rice-ball .. १६..                                   given as oblation for the dead (16)

 अगर = in front of/ahead/beforehand;�ननिrः = fire ( for worship);पषठभानः = pRishhThe+bhaanuH, behind+sun;रातरौ = in the night;1Mकसमरपिपतजान = face dedicated to(huddled up between) the knees;करतलभिभकषा = alms in the palms;तरतल�ास = living under the trees;तदविप = then even;न = not;मञ1वित = releases/lets go;आशा = desire;

पाश = rope/ties;.. १७.. = 17

 करत = one takes resort to;गङगासागर = the sea of Ganga (banks of the Ganges);गमन = going;वरत = austerities;परिरपालन = observance/governance;अe�ा = or/else;दान = charity;जञानवि�वि�नः = (but)bereft of knowledge  of the Self;स�Bमतन = according to all schools of thought/unanimously;मकतिकत = salvation/freedom;न = not;भजवित = attains;जनम = birth(s);शतन = hundred;.. १८.. = 18

 सर = gods;मदिदर = temple;तर = tree;मल = root;विन�ासः = living;शयया = bed;भतल = on the surface of the earth;मदधिजन = deer skin?;�ासः = living;स�B = all;परिरगर� = ttachment;भोग = enjoyable things/worldly pleasures;तयाग = sacrificing/abandonment;कसय = whose;सc = happiness;न = not;करोवित = does;वि�रागः = Non-attachment/desirelessness;.. १९.. = 19

 योगरतः = indulging in yoga;�ा = or;

भोगरतः = indulging in worldly pleasures;�ा = or;सङगरतः = indulging in good company;�ा = or;सङग�ीवि�नः = bereft of company;यसय = whose;बरहमभिण = in Brahman(God);रमत = delights;सि1तत = mind (here soul);ननदवित = revels;ननदतय� = nandati+eva, revels alone/revels indeed;.. २०.. = 20

 भग�द = god's;गीता = song (here the scripture `bhagavatgItA');विकचचिञ1त = a little;अधीता = studied;गङगा = river Ganga;जलल� = water drop;कभिणकापीता = a little droplet, drunk;सकदविप = once even;यन = by whom;मरारिर = the enemy of `Muraa' (Lord Krishna);सम1ाB = well worshipped;विकरयत = is done;तसय = his;यमन = by Yama, the lord of Death;न = not;11ाB = discussion;.. २१.. = 21

 पनरविप = punaH+api, again  again;जनन = birth;पनरविप = again  again;मरण = death;पनरविप = again  again;जननी = mother;जठर = in the stomach;शयन = sleep;इ� = in this world/here;ससार = family/world;

Mहदसतार = fordable with great difficulty;कपयाऽपार = out of boundless compassion;पावि� = protect;मरार = Oh Muraa's enemy!(KrishhNa);.. २२.. = 22

 रथया = ?;1पBk = torn/tattered cloth;वि�रसि1त = created;कनथः = throated man;पणयापणय = virtues  sins;वि��रजिजत = without/ having abandoned;पनथः = wayfarer?;योगी = the man seeking union with god;योगविनयोदधिजत = ccontrolled by yoga;सि1ततः = mind;रमत = delights;Mालोनमतत�द� = like a child who has gone mad;.. २३.. = 23

 कः = who (are);त� = you;कः = who(am);अ� = I;कतः = whence;आयातः = has come;का = who;म = my;जननी = mother;कः = who;म = my;तातः = father;इवित = thus;परिरभा�य = deem well/visualise;स�G = the entire;असार = worthless/without essence;वि�शव = world;तयकत�ा = having abandoned/sacrificed;स�पन = dream;वि�1ार = consideration/thinking;.. २४.. = 24

 त�ननिय = in yourself;मननिय = in myself;1ानयतरक = cha+anyatra+ekaH, and+in any other place+only one;वि�षणः = the Lord MahaavishhNu;वयeB = in vain ; for nothing;purposeless;कपयसिस = you get angry;मययसवि�षण = mayi+asahishhNuH, in me+intolerant;भ� = become;समसि1ततः = equal-minded/equanimity;स�Bतर = everywhere;त� = you;�ाञmसिस = you desire;असि1राद = without delay/in no time;यदिद = if;वि�षणत� = the quality/state of Brahman/god-realisation;.. २५.. = 25

 शतरौ = in  (towards)the enemy;ननिमतर = in (towards) the friend;पतर = in(towards) the son;Mनधौ = in (towards) relatives;मा = don't;कर = do;यतन = effort;वि�गर�सनधौ = for war(dissension) or peace-making;स�Bसमिसम�विप = in all beings;पशयातमान = see your own self;स�Bतर = everywhere;उतसज = give up;भदाजञान = difference/otherness/duality;.. २६.. = 26

 काम = desire;करोध = anger;लोभ = greed;मो� = infatuation;तयकत�ाऽतमान = having abandoned see as one's own self;भा�य = deem/consider/visualise/imagine;कोऽ� = who am I;आतमजञान = knowledge of self;

वि��ीना = bereft;मढा = fools;त = they;पचयनत = are cooked?;नरक = in the hell;विनगढा = cast in;वि�तत = wealth;.. २७.. = 27

 गय = is to be sung;गीता = bhagavatgItA;नाम = name of the lord;स�सर = 1000 times;धयय = is to be meditated;शरीपवित = Lakshmi's consort MahAvishhNu's;रप = form/image;अजसर = the unborn one;नय = is to be lead/taken;सजजन = good people;सङग = in the company;सि1तत = mind;दय = is to be given;दीनजनाय = to the  poor (humble state) people;1 = and;.. २८.. = 28

 सcतः = for happiness;विकरयत = is done;रामाभोग = sexual pleasures?;पशचा(नत = later on in the end;शरीर = in the body;रोग = disease;यदयविप = even though;लोक = in the world;मरण = death;शरण = resort/surrender;तदविप = even then;न = not;मञ1वित = releases/gives up;पापा1रण = pApa+AcharaNa, sin-practising;.. २९.. = 29

 अeG = wealth;अनeG = purposeless/in vain/danger-productive;भा�य = deem/consider/visualise;विनतय = daily/always;न = not;असमिसत = is;ततः = from that;सcलशः = (even a little) happiness;सतय = Truth;पतरादविप = even from the the son;धन = wealth;भाजा = acquiring peeople;भीवितः = fear;स�Bतर = everywhere;एषा = this;वि�वि�आ = vihitA?, understood;रीवितः = procedure/practice/custom;.. ३०.. = 30

 पराणायाम = breath-control;परतया�ार = diet-control;विनतय = always/daily/certain;अविनतय = uncertain/temporary/ephemeral/transient;वि��क = awareness after reasoning;वि�1ार = thought/considered concluion/opinion;जापयसमत = with chanting of the  names of the lord;समाननिधवि�धान = in the state of trance;क�B�धान = pay attention;म�द�धान = great care  attention;.. ३१.. = 31

 गर1रणामMज = the lotus feet of the teacher/guru;विनभBर = dependent;भकतः = devotee;ससारात = fromthe world;असि1रादभ� = in no time from the cycle of birthdeath;मकतः = released;सदधिन�यमानस = sa+indriya+mAnasa, wwith senses and mind;विनयमाद� = control alone(niyamAt.h eva);�कषयसिस = you will see;

विनज = one's own;हदयसथ = heart-stationed;द� = God;.. ३२.. = 32

 मढ = fool;कशचन = cerain;�याकरण = Grammar;डकञकरण = grammatic formula DukRi.nkaraNa;अधययन = study;धरिरण = awakened/aroused?;शरीमत = honourable prefix;शकर = Shankara;भग�त = God;सिशषयः = disciples;Mोननिधत = having been taught/enlightened;आसिसत = was/existed;1ोननिधतकरण = tested or awakened senses;.. ३३.. = 33

 भज = worship;गोवि�नद = lord Govinda;मढमत = Oh foolish mind!;नामसमरणात = (exceept) through/from rememberance of the lord's name;अनय = other;उपाय = plan/method/means;नवि� = not;पशयाम = we see;भ�तरण = for crossing the ocean of births  deaths;.. ३४.. = 34