% Text title            : bhajagovindam
% File name             : bhajagovindam.itx
% Category              : vedanta, vishhnu, krishna, stotra, shankarAchArya, vishnu
% Location              : doc\_vishhnu
% Author                : Shankaracharya
% Transliterated by     : M. Giridhar
% Proofread by          : M. Giridhar, NA, PSA Easwaran
% Translated by         : M. Giridhar
% Description-comments  : combines charpaTapanjarikA and dvAdashapanjarikA, advice
% Latest update         : 1995, September 28, 2014, March 1, 2020
% Send corrections to   : sanskrit at cheerful dot c om
%
% This text is prepared by volunteers and is to be used for personal study 
% and research. The file is not to be copied or reposted for promotion of 
% any website or individuals or for commercial purpose without permission. 
% Please help to maintain respect for volunteer spirit.
%
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\begin{document}
\engtitle{.. Bhaja Govindam   ..}##
\itxtitle{.. bhaja govindam ..}##\endtitles ##
##
\section{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
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 dvAdashamanjarikA stotram and
chaturdashamanjarika stotram. At the end of composing the first
stanza, it is said that Shankara burst forth with the next 12
stanzas of bhaja govindam.  Thus stanzas 2-13 with 1st as refrain
are called dvAdashmanjarika stotram. Inspired by the extempore
recital by Shankara, each of his 14 disciples composed a verse and
the 14 verse compendium is called chaturdashamanjarika stotram.
(There are no evidences to prove the exact individual authorship
of these 14 verses, we have some traditional hearsay eviences as
attribution.) Shankara added the finishing touches by adding five
of his own stanzas at the last bringing the total to 31.
The combined 31 are also termed as mohamudgaraH by some.  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 dvAdashamanjarikA and
charpaTapanjarikA for this purpose.  The former is a set of verses
(verses 2-13) while the rest of the verses form charpaTamanjarikA.
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 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.

##
\section{bhaja govindaM}

bhaja govindaM bhaja govindaM
govindaM bhaja mUDhamate |
samprApte sannihite kAle
nahi nahi rakShati DukR^i~NkaraNe || 1|| ##

Worship Govinda, worship Govinda, worship Govinda, Oh fool !
Rules of grammar will not save you at the time of your death.
##
mUDha jahIhi dhanAgamatR^iShNAM
kuru sadbuddhiM manasi vitR^iShNAm |
yallabhase nijakarmopAttaM
vittaM tena vinodaya chittam || 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.
##
nArIstanabharanAbhIdeshaM
dR^iShTvA mA gA mohAvesham |
etanmAMsavasAdivikAraM
manasi vichintaya vAraM vAram || 3|| ##

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.
##
nalinIdalagatajalamatitaralaM
tadvajjIvitamatishayachapalam |
viddhi vyAdhyabhimAnagrastaM
lokaM shokahataM cha samastam || 4|| ##

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.
##
yAvadvittopArjanasakta\-
stAvannijaparivAro raktaH |
pashchAjjIvati jarjaradehe
vArtAM ko.api na pR^ichChati gehe || 5|| ##

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.
##
yAvatpavano nivasati dehe
tAvatpR^ichChati kushalaM gehe |
gatavati vAyau dehApAye
bhAryA bibhyati tasminkAye || 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.
##
bAlastAvatkrIDAsaktaH
taruNastAvattaruNIsaktaH |
vR^iddhastAvachchintAsaktaH
parame brahmaNi ko.api na saktaH || 7|| ## var ##  pare ##

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.
##
kA te kAntA kaste putraH
saMsAro.ayamatIva vichitraH |
kasya tvaM kaH kuta AyAta\-
stattvaM chintaya tadiha bhrAtaH || 8|| ##

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.
##
satsa~Ngatve nissa~NgatvaM
nissa~Ngatve nirmohatvam |
nirmohatve nishchalatattvaM
nishchalatattve jIvanmuktiH || 9|| ##

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.
##
vayasi gate kaH kAmavikAraH
shuShke nIre kaH kAsAraH |
kShINe vitte kaH parivAraH
j~nAte tattve kaH saMsAraH || 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 world,  when the Truth is known ?
##
mA kuru dhanajanayauvanagarvaM
harati nimeShAtkAlaH sarvam |
mAyAmayamidamakhilaM hitvA ## var ## budhvA
brahmapadaM tvaM pravisha viditvA || 11|| ##

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.
##
dinayAminyau sAyaM prAtaH
shishiravasantau punarAyAtaH |
kAlaH krIDati gachChatyAyu\-
stadapi na mu~nchatyAshAvAyuH || 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.
##
kA te kAntA dhanagatachintA
vAtula kiM tava nAsti niyantA |
trijagati sajjanasa~NgatirekA
bhavati bhavArNavataraNe naukA || 13|| ##

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.
##
dvAdashama~njarikAbhirasheShaH
kathito vaiyAkaraNasyaiShaH |
upadesho.abhUdvidyAnipuNaiH
shrImachCha~NkarabhagavachCharaNaiH || 13a || ##

This bouquet of twelve verses (2-13) was imparted to a grammarian
by the all-knowing Shankara, adored as the bhagavadpada.

The following 14 form chaturdashama~njarikA.

Stanza below is attributed to padmapAda.
##
jaTilo muNDI lu~nChitakeshaH
kAShAyAmbarabahukR^itaveShaH |
pashyannapi cha na pashyati mUDho
hyudaranimittaM bahukR^itaveShaH || 14|| ##

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.
##
a~NgaM galitaM palitaM muNDaM
dashanavihInaM jAtaM tuNDam |
vR^iddho yAti gR^ihItvA daNDaM
tadapi na mu~nchatyAshApiNDam || 15|| ##

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.
##
agre vahniH pR^iShThe bhAnuH
rAtrau chubukasamarpitajAnuH |
karatalabhikShastarutalavAsa\-
stadapi na mu~nchatyAshApAshaH || 16|| ##

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.

Stanza attributed to Subodha.
##
kurute ga~NgAsAgaragamanaM
vrataparipAlanamathavA dAnam |
j~nAnavihInaH sarvamatena
muktiM na bhajati janmashatena || 17|| ## var ## bhajati na muktiM ##

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 vArttikakAra (sureshvara).
##
surama.ndiratarumUlanivAsaH
shayyA bhUtalamajinaM vAsaH |
sarvaparigrahabhogatyAgaH
kasya sukhaM na karoti virAgaH || 18|| ##

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.
##
yogarato vA bhogarato vA
sa~Ngarato vA sa~NgavihInaH |
yasya brahmaNi ramate chittaM
nandati nandati nandatyeva || 19|| ##

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 Anandagiri.
##
bhagavadgItA ki~nchidadhItA
ga~NgAjalalavakaNikA pItA |
sakR^idapi yena murArisamarchA
kriyate tasya yamena na charchA || 20|| ##

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 dRiDhabhakti.
##
punarapi jananaM punarapi maraNaM
punarapi jananIjaThare shayanam |
iha saMsAre bahudustAre
kR^ipayA.apAre pAhi murAre || 21|| ##

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.
##
rathyAcharpaTavirachitakanthaH
puNyApuNyavivarjitapanthaH |
yogI yoganiyojitachitto
ramate bAlonmattavadeva || 22|| ##

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 yogAnanda.
##
kastvaM ko.ahaM kuta AyAtaH
kA me jananI ko me tAtaH |
iti paribhAvaya sarvamasAram.h
vishvaM tyaktvA svapnavichAram || 23|| ##

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.
##
tvayi mayi chAnyatraiko viShNu\-
rvyarthaM kupyasi mayyasahiShNuH |
bhava samachittaH sarvatra tvaM
vA~nChasyachirAdyadi viShNutvam || 24|| ##

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.
##
shatrau mitre putre bandhau
mA kuru yatnaM vigrahasandhau |
sarvasminnapi pashyAtmAnaM
sarvatrotsR^ija bhedAj~nAnam || 25|| ##

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 bhArativamsha.
##
kAmaM krodhaM lobhaM mohaM
tyaktvA.a.atmAnaM bhAvaya ko.aham | ##var ## pashyati so.aham
Atmaj~nAnavihInA mUDhA\-
ste pachyante narakanigUDhAH || 26|| ##

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 sumati.
##
geyaM gItAnAmasahasraM
dhyeyaM shrIpatirUpamajasram |
neyaM sajjanasa~Nge chittaM
deyaM dInajanAya cha vittam || 27|| ##

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
the poor and the needy.

Stanza attributed to sumati.
##
sukhataH kriyate rAmAbhogaH
pashchAddhanta sharIre rogaH |
yadyapi loke maraNaM sharaNaM
tadapi na mu~nchati pApAcharaNam || 28|| ##

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.
##
arthamanarthaM bhAvaya nityaM
nAstitataH sukhaleshaH satyam |
putrAdapi dhanabhAjAM bhItiH
sarvatraiShA vihitA rItiH || 29|| ##

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.
##
prANAyAmaM pratyAhAraM
nityAnitya vivekavichAram |
jApyasametasamAdhividhAnaM
kurvavadhAnaM mahadavadhAnam || 30|| ##

Regulate the prANa-s, life forces, 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.
##
gurucharaNAmbujanirbharabhaktaH
saMsArAdachirAdbhava muktaH |
sendriyamAnasaniyamAdevaM
drakShyasi nijahR^idayasthaM devam || 31|| ##

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 !

The following two are not found in standard text of Bhajagovindam.
##
mUDhaH kashchana vaiyAkaraNo
DuHkR^i~NkaraNAdhyayanadhurINaH |
shrImachCha~NkarabhagavachChiShyai\-
rbodhita AsIchChodhitakaraNaH || 32|| ##

Thus a silly grammarian lost in rules cleansed of his narrow
vision and shown the Light by Shankara's apostles.
##
bhaja govindaM bhaja govindaM
govindaM bhaja mUDhamate |
nAmasmaraNAdanyamupAyaM
nahi pashyAmo bhavAbdhitaraNe || 33|| bhavataraNe ##

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. 

\section{Appendix: Word meanings}

The following words and meanings are added as an appendix to
allow the reader to learn Sanskrit words.  They
may not follow exact word construction in the above verses.
Reader is requested to consult a dictionary and
commentaries for additional details.

##bhaja##  = worship;
##govindaM##  = Govinda;
##mUDhamate##  = O, foolish mind!;
##samprApte##  = ( when you have) reached/obtained;
##sannihite##  = (in the) presence/nearness of;
##kAle##  = Time (here:Lord of Death, Yama);
##nahi##  = No; never;
##rakShati##  = protects;
##DukR^i~NkaraNe##  = the grammatical formula DukRi.nkaraNe;
##|| 1||##
##mUDha##  = Oh fool!;
##jahIhi##  = jahi+iha, leave/give up+here(in this world);
##dhana##  = wealth;
##Agama##  = coming/arrival;
##tR^iShNAM##  = thirst/desire;
##kuru##  = Do;act;
##sadbuddhiM##  = sat+buddhiM, good+awareness(loosely speaking:mind);
##manasi##  = in the mind;
##vitR^iShNAM##  = desirelessness;
##yallabhase##  = yat+labhase, whatever+(you)obtain;
##nijakarma##  = nija+karma, one's+duty(normal work);
##upAtta##  = obtained;
##vittaM##  = wealth;
##tena##  = by that; with that;
##vinodaya##  = divert/recreate(be happy);
##chittaM##  = mind;
##|| 2||##
##nArI##  = woman;
##stanabhara##  = breasts that are(full-with milk);
##nAbhIdeshaM##  = nAbhI+deshaM, navel+region/country;
##dR^iShTvA##  = having seen;
##mA gA##  = mA+gA, Don't+go;
##mohAveshaM##  = infatuated state(moha+AveshaM-seizure);
##etat##  = this;
##mA.nsavasAdi##  = flesh, fat, +etc;
##vikAraM##  = appearance (generally, grotesque/ugly);
##manasi##  = in the mind;
##vichintaya##  = think well;
##vAraM##  = again;
##vAraM##  = and again;
##|| 3||##
##nalinIdalagata##  = nalinI+dala+gata, lotus+petal+reached/gone;
##jalaM##  = water(drop);
##atitaralaM##  = ati+tarala, very+unstable;
##tadvat.h##  = like that;
##jIvitaM##  = life;
##atishaya##  = wonderful;
##chapalaM##  = fickle-minded;
##viddhi##  = know for sure;
##vyAdhi##  = disease;
##abhimAna##  = self-importance;
##grastaM##  = having been caught/seized;
##lokaM##  = world;people;
##shokahataM##  = attacked(hata) by grief(shoka);
##cha##  = and;
##samastaM##  = entire;
##|| 4||##
##yAvat.h##  = so long as;
##vitta##  = wealth;
##upArjana##  = earning/acquiring;
##saktaH##  = capable of;
##tAvannija##  = tAvat+nija, till then+one's;
##parivAraH##  = family;
##raktaH##  = attached;
##pashchAt.h##  = later;
##jIvati##  = while living(without earning);
##jarjara##  = old/digested (by disease etc);
##dehe##  = in the body;
##vArtAM##  = word (here enquiry/inquiry);
##ko.api##  = kaH+api, whosoever; even one;
##na##  = not;
##pR^ichChati##  = inquires/asks/minds;
##gehe##  = in the house;
##|| 5||##
##yAvat.h##  = so long as;
##pavanaH##  = air/breath;
##nivasati##  = lives/dwells;
##dehe##  = in the body;
##tAvat.h##  = till then;
##pR^ichChati##  = asks/inquires;
##kushalaM##  = welfare;
##gehe##  = in the house;
##gatavati##  = while gone;
##vAyau##  = air(life-breath);
##dehApAye##  = when life departs the body;
##bhAryA##  = wife;
##bibhyati##  = is afraid;fears;
##tasminkAye##  = tasmin+kaye, in that body;
##|| 6||##
##bAlaH##  = young boy;
##tAvat.h##  = till then (till he is young);
##krIDA##  = play;
##saktaH##  = attached/engrossed/absorbed;
##taruNaH##  = young man;
##tAvat.h##  = till then;
##taruNI##  = young woman;
##saktaH##  = attached/engrossed;
##vR^iddhaH##  = old man;
##tAvat.h##  = till then;
##chintA##  = worry;
##saktaH##  = attached/engrossed/absorbed;
##parame##  = in the lofty;high;supreme; also pare
##brahmaNi##  = Brahman ;God;
##ko.api##  = whosoever;
##na##  = not;
##saktaH##  = attached/absorbed/engrossed;
##|| 7||##
##kA te##  = kA+te, who+your;
##kAntA##  = wife;
##kaste##  = kaH+te, who+your;
##putraH##  = son;
##sa.nsAraH##  = world/family;
##ayaM##  = this;
##atIva##  = great/big/very much;
##vichitraH##  = wonderful/mysterious;
##kasya##  = whose;
##tvaM##  = you;
##kaH##  = who;
##kutaH##  = from where;
##AyAtaH##  = have come;
##tattvaM##  = truth/nature;
##chintaya##  = think well/consider;
##tadiha##  = tat+iha, that+here;
##bhrAtaH##  = brother;
##|| 8||##
##satsa~Ngatve##  = in good company;
##nissa~NgatvaM##  = aloneness/non-attachment/detachment;
##nirmohatvaM##  = non-infatuated state/clear-headedness;
##nishchalatattvaM##  = tranquillity/imperturbability;
##jIvanmuktiH##  = salvation+freedom from bondage of birth;
##vayasi gate##  = vayasi+gate, when age has advanced/gone;
##|| 9||##
##kaH##  = who/what use( in the sense of kva?(where));
##kAmavikAraH##  = sensual/sexual attraction;
##shuShke##  = in the drying up of;
##nIre##  = water;
##kaH##  = what( use) is the;
##kAsAraH##  = lake;
##kShINe##  = spent-up/weakened state of;
##vitte##  = wealth;
##kaH##  = what( use) for;
##parivAraH##  = family(is there?);
##j~nAte##  = in the realised state;
##tattve##  = truth;
##kaH##  = what (use) is;
##sa.nsAraH##  = world/family bond;
##|| 10||##
##mA##  = do not;
##kuru##  = do/act;
##dhana##  = wealth;
##jana##  = people;
##yauvana##  = youth;
##garvaM##  = arrogance/haughtiness;
##harati##  = takes away/steals away;
##nimeShAt.h##  = in the twinkling of the eye;
##kAlaH##  = Master Time;
##sarvaM##  = all;
##mAyA##  = delusion;
##mayaM##  = full of/completely filled;
##idaM##  = this;
##akhilaM##  = whole/entire;
##hitvA##  = having given up/abandoned;
##brahmapadaM##  = the state/position of Brahma/god-realised state;
##tvaM##  = you;
##pravisha##  = enter;
##viditvA##  = having known/realised;
##|| 11||##
##dinayAminyau##  = dina+yAminI, day + night;
##sAyaM##  = evening;
##prAtaH##  = morning;
##shishira##  = frosty season;
##vasantau##  = (and) Spring season;
##punaH##  = again;
##AyAtaH##  = have arrived;
##kAlaH##  = Master Time;
##krIDati##  = plays;
##gachChati##  = goes (away);
##AyuH##  = life/age;
##tadapi##  = tat+api, then even;
##na##  = not;
##mu~nchati##  = releases;
##AshA##  = desire;
##vAyuH##  = air (the wind of desire does not let off its hold);
##|| 12||##
##dvAdashama~njarikAbhiH##  = by the bouquet consisting of 12 flowers (12;
shlokas above)
##asheSha##  = without remainder/totally;
##kathita##  = was told;
##vaiyAkaraNasyaiShaH##  = to the grammarian+this;
##upadeshaH##  = advice;
##abhUt##  = was;
##vidyAnipuNaiH##  = by the ace scholar Shankara (Plural is used for reverence);
##shrImachCha~Nkarabhagavat+charaNaiH##  = by the Shankaracharya who is known;
as shankarabhagavat +charaNAH or pAdAH (plural for reverence)
##|| 12a ||##
##kA te##  = kA+te, who+your;
##kAntA##  = wife;
##dhana##  = wealth;
##gatachintA##  = thinking of;
##vAtula##  = O mad one!;
##kiM##  = what?;
##tava##  = your;
##nAsti##  = na+asti, is not there;
##niyantA##  = controller;
##trijagati##  = in the three worlds;
##sajjana##  = good people;
##sa.ngatirekA##  = sa.ngatiH+ekA, company+(only) one (way);
##bhavati##  = becomes;
##bhavArNava##  = bhava+arNava, birth and death+ocean;
##taraNe##  = in crossing;
##naukA##  = boat/ship;
##|| 13||##
##jaTilaH##  = with knotted hair;
##muNDI##  = shaven head;
##lu~nChitakesha##  = hair cut here and there;
##kAShAya##  = saffron cloth;
##ambara##  = cloth/sky;
##bahukR^ita##  = variously done/made-up;
##veShaH##  = make-ups/garbs/roles;
##pashyannapi##  = even after seeing;
##cha na##  = cha+na, and +not;
##pashyati##  = sees;
##mUDhaH##  = the fool;
##udaranimittaM##  = for the sake of the belly/living;
##bahukR^itaveShaH##  = various make-ups/roles;
##|| 14||##
##a~NgaM##  = limb(s);
##galitaM##  = weakened;
##palitaM##  = ripened(grey);
##muNDaM##  = head;
##dashanavihInaM##  = dashana+vihInaM, teeth+bereft;
##jAtaM##  = having become;
##tuNDaM##  = jaws/mouth?;
##vR^iddhaH##  = the old man;
##yAti##  = goes;
##gR^ihItvA##  = holding the;
##daNDaM##  = stick(walking);
##tadapi##  = then even;
##na##  = not;
##mu~nchati##  = lets go/releases/gives up;
##AshApiNDaM##  = AshA+pindaM, desire+lump(piNDaM also means rice-ball given;
as oblation for the dead)
##|| 15||##
##agre##  = in front of/ahead/beforehand;
##vahniH##  = fire ( for worship);
##pR^iShThe bhAnuH##  = pRiShThe+bhAnuH, behind+sun;
##rAtrau##  = in the night;
##chubukasamarpitajAnuH##  = face dedicated to(huddled up between) the knees;
##karatalabhikShaH##  = taking alms in the palms;
##tarutalavAsaH##  = living under the trees;
##tadapi##  = then even;
##na##  = not;
##mu~nchati##  = releases/lets go;
##AshA##  = desire;
##pAshaM##  = rope/ties;
##|| 16||##
##kurute##  = one takes resort to;
##ga~NgAsAgara##  = the sea of Ganga (banks of the Ganges);
##gamanaM##  = going;
##vrata##  = austerities;
##paripAlanaM##  = observance/governance;
##athavA##  = or/else;
##dAnaM##  = charity;
##j~nAnavihInaH##  = (but)bereft of knowledge  of the Self;
##sarvamatena##  = according to all schools of thought/unanimously;
##muktiM##  = salvation/freedom;
##na##  = not;
##bhajati##  = attains;
##janma##  = birth(s);
##shatena##  = hundred;
##|| 17||##
##suramandira##  = temple of god;
##taru##  = tree;
##mUla##  = root;
##nivAsaH##  = living;
##shayyA##  = bed;
##bhUtalaM##  = on the surface of the earth;
##ajinaM##  = skin (of Antelope);
##vAsaH##  = living;
##sarvaparigraha##  = all attachments;
##bhogatyAgaH##  = sacrificing/abandonment of enjoyable things/worldly pleasures;
##kasya##  = whose;
##sukhaM##  = happiness;
##na##  = not;
##karoti##  = does;
##virAgaH##  = Non-attachment/desirelessness;
##|| 18||##
##yogarataH##  = indulging in yoga;
##vA##  = or;
##bhogarataH##  = indulging in worldly pleasures;
##vA##  = or;
##sa~NgarataH##  = indulging in good company;
##vA##  = or;
##sa~NgavihInaH##  = bereft of company;
##yasya##  = whose;
##brahmaNi##  = in Brahman(God);
##ramate##  = delights;
##chittaM##  = mind (here soul);
##nandati##  = revels;
##nandatyeva##  = nandati+eva, revels alone/revels indeed;
##|| 19||##
##bhagavad.h##  = god's;
##gItA##  = song (here the scripture `bhagavatgItA');
##ki~nchit.h##  = a little;
##adhItA##  = studied;
##ga~NgA##  = river Ganga;
##jalalava##  = water drop;
##kaNikApItA##  = a little droplet, drunk;
##ga~NgAjalalavakaNikApItA## = Even a little drop of Ganga water;
##sakR^idapi##  = once even;
##yena##  = by whom;
##murAri##  = the enemy of `MurA' (Lord Krishna);
##samarchA##  = well worshipped;
##kriyate##  = is done;
##tasya##  = his;
##yamena##  = by Yama, the lord of Death;
##na##  = not;
##charchA##  = discussion;
##|| 20||##
##punarapi##  = punaH+api, again  again;
##jananaM##  = birth;
##punarapi##  = again  again;
##maraNaM##  = death;
##punarapi##  = again  again;
##jananI##  = mother;
##jaThare##  = in the stomach;
##shayanaM##  = sleep;
##iha##  = in this world/here;
##sa.nsAre##  = family/world;
##bahudustAre##  = fordable with great difficulty;
##kR^ipayA.apAre##  = out of boundless compassion;
##pAhi##  = protect;
##murAre##  = Oh MurA's enemy!(KriShNa);
##|| 21||##
##rathyAcharpaTa##  = torn/tattered cloth lying in the street;
##virachita##  = created;
##kanthaH##  = rag;
##puNyApuNya##  = virtues  sins;
##vivarjita##  = without/ having abandoned;
##panthaH##  = way;
##yogI##  = the man seeking union with god;
##yoganiyojita##  = controlled by yoga;
##chittaH##  = mind;
##ramate##  = delights;
##bAlonmattavadeva##  = like a child who has gone mad;
##|| 22||##
##kaH##  = who (are);
##tvaM##  = you;
##kaH##  = who(am);
##ahaM##  = I;
##kutaH##  = whence;
##AyAtaH##  = has come;
##kA##  = who;
##me##  = my;
##jananI##  = mother;
##kaH##  = who;
##me##  = my;
##tAtaH##  = father;
##iti##  = thus;
##paribhAvaya##  = deem well/visualise;
##sarvaM##  = the entire;
##asAraM##  = worthless/without essence;
##vishvaM##  = world;
##tyaktvA##  = having abandoned/sacrificed;
##svapna##  = dream;
##vichAraM##  = consideration/thinking;
##|| 23||##
##tvayi##  = in yourself;
##mayi##  = in myself;
##chAnyatraika##  = cha+anyatra+ekaH, and+in any other place+only one;
##viShNuH##  = the Lord MahAviShNu;
##vyarthaM##  = in vain ; for nothing;purposeless;
##kupyasi##  = you get angry;
##mayyasahiShNu##  = mayi+asahiShNuH, in me+intolerant;
##bhava##  = become;
##samachittaH##  = equal-minded/equanimity;
##sarvatra##  = everywhere;
##tvaM##  = you;
##vA~nChasi##  = you desire;
##achirAd.h##  = without delay/in no time;
##yadi##  = if;
##viShNutvaM##  = the quality/state of Brahman/god-realisation;
##|| 24||##
##shatrau##  = in  (towards)the enemy;
##mitre##  = in (towards) the friend;
##putre##  = in(towards) the son;
##bandhau##  = in (towards) relatives;
##mA##  = don't;
##kuru##  = do;
##yatnaM##  = effort;
##vigrahasandhau##  = for war(dissension) or peace-making;
##sarvasminnapi##  = in all beings;
##pashyAtmAnaM##  = see your own self;
##sarvatra##  = everywhere;
##utsR^ija##  = give up;
##bhedAj~nAnaM##  = difference/otherness/duality;
##|| 25||##
##kAmaM##  = desire;
##krodhaM##  = anger;
##lobhaM##  = greed;
##mohaM##  = infatuation;
##tyaktvA.atmAnaM##  = having abandoned see as one's own self;
##bhAvaya##  = deem/consider/visualise/imagine;
##ko.ahaM##  = who am I;
##Atmaj~nAna##  = knowledge of self;
##vihInA##  = bereft;
##mUDhA##  = fools;
##te##  = they;
##pachyante##  = are cooked?;
##naraka##  = in the hell;
##nigUDhA##  = cast in;
##|| 26||##
##geyaM##  = is to be sung;
##gItA##  = bhagavatgItA;
##nAma##  = name of the lord;
##sahasraM##  = 1000 times;
##dhyeyaM##  = is to be meditated;
##shrIpati##  = LakShmi's consort MahAviShNu's;
##rUpaM##  = form/image;
##ajasraM##  = the unborn one;
##neyaM##  = is to be lead/taken;
##sajjana##  = good people;
##sa~Nge##  = in the company;
##chittaM##  = mind;
##deyaM##  = is to be given;
##dInajanAya##  = to the  poor (humble state) people;
##cha##  = and;
##vittaM##  = wealth;
##|| 27||##
##sukhataH##  = for happiness;
##kriyate##  = is done;
##rAmAbhoga##  = sexual pleasures?;
##pashchAddhanta##  = later on in the end;
##sharIre##  = in the body;
##roga##  = disease;
##yadyapi##  = even though;
##loke##  = in the world;
##maraNa##  = death;
##sharaNaM##  = resort/surrender;
##tadapi##  = even then;
##na##  = not;
##mu~nchati##  = releases/gives up;
##pApAcharaNaM##  = pApa+AcharaNa, sin-practising;
##|| 28||##
##arthaM##  = wealth;
##anarthaM##  = purposeless/in vain/danger-productive;
##bhAvaya##  = deem/consider/visualise;
##nityaM##  = daily/always;
##na##  = not;
##asti##  = is;
##tataH##  = from that;
##sukhaleshaH##  = (even a little) happiness;
##satyaM##  = Truth;
##putrAdapi##  = even from the the son;
##dhana##  = wealth;
##bhAjAM##  = acquiring people;
##bhItiH##  = fear;
##sarvatra##  = everywhere;
##eShA##  = this;
##vihitA##  = understood;
##rItiH##  = procedure/practice/custom;
##|| 29||##
##prANAyAma##  = breath-control;
##pratyAhAra##  = diet-control;
##nityaM##  = always/daily/certain;
##anitya##  = uncertain/temporary/ephemeral/transient;
##viveka##  = awareness after reasoning;
##vichAra##  = thought/considered conclusion/opinion;
##jApyasameta##  = with chanting of the  names of the lord;
##samAdhividhAna##  = in the state of trance;
##kurvavadhAnaM##  = pay attention;
##mahadavadhAnaM##  = great care  attention;
##|| 30||##
##gurucharaNAmbuja##  = the lotus feet of the teacher/guru;
##nirbhara##  = dependent;
##bhaktaH##  = devotee;
##sa.nsArAt.h##  = from the world;
##achirAdbhava##  = in no time from the cycle of birth and death;
##muktaH##  = released;
##sendriyamAnasa##  = sa+indriya+mAnasa, with senses and mind;
##niyamAdeva##  = control alone(niyamAt eva);
##drakShyasi##  = you will see;
##nija##  = one's own;
##hR^idayasthaM##  = heart-stationed;
##devaM##  = God;
##|| 31||##
##mUDha##  = fool;
##kashchana##  = certain;
##vaiyAkaraNa##  = Grammar;
##DukR^i~NkaraNa##  = grammatical formula DukRi.nkaraNa;
##adhyayana##  = study;
##dhuriNa##  = awakened/aroused?;
##shrImat.h##  = honourable prefix;
##sha.nkara##  = Shankara;
##bhagavat.h##  = God;
##shiShyaiH##  = disciples;
##bodhita##  = having been taught/enlightened;
##Asit.h##  = was/existed;
##chodhitakaraNa##  = tested or awakened senses;
##|| 32||##
##bhaja##  = worship;
##govindaM##  = lord Govinda;
##mUDhamate##  = Oh foolish mind!;
##nAmasmaraNAt.h##  = (except) through/from remembrance of the Lord's name;
##anya##  = other;
##upAya##  = plan/method/means;
##nahi##  = not;
##pashyAma##  = we see;
##bhavAbdhitaraNe (bhavataraNe) ##  = for crossing the ocean of births deaths;
##|| 33||##

Encoded and translated by M. Giridhar.
Proofread M. Giridhar, NA, PSA Easwaran

The audio renderings have different sequence for verses.

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