भज गोविन्दम् bhaja govindam

गुरुरेव गतिः गुरुमेव भजे गुरुणैव सहास्मि नमो गुरवे । 

न गुरोः परमं शिशुरस्मि गुरोः मतिरस्ति गुरौ मम पाहि गुरो॥ 

gurureva gatiḥ gurumeva bhaje guruṇaiva sahāsmi namo gurave | 

na guroḥ paramaṃ śiśurasmi guroḥ matirasti gurau mama pāhi guro|| 

श्रुतिस्मृतिपुराणानाम् आलयं करुणालयम्

नमामि भगवत्पादं शङ्करं लोकशङ्करम्।

śrutismṛtipurāṇānām ālayaṃ karuṇālayam

namāmi bhagavatpādaṃ śaṅkaraṃ lokaśaṅkaram|

Стихи в данном варианте стоят в том порядке, как они были даны для воспевание в школе VyomaSanskritPathashala в курсе Learn to Chant Bhaja Govindam (в некоторых других вариантах есть незначительные изменения)

ॐ ॐ ॐ ॐ ॐ 

भज गोविन्दं भज गोविन्दं

गोविन्दं भज मूढमते ।

सम्प्राप्ते सन्निहिते काले

नहि नहि रक्षति डुकृञ् करणे॥ १॥

bhaja govindaṃ bhaja govindaṃ

govindaṃ bhaja mūḍhamate |

samprāpte sannihite kāle

nahi nahi rakṣati ḍukṛñ karaṇe || 1||

bhaja — worship; govindaṁ — Govinda; mūḍha-mate — dull-minded, fool; saṁprāpte — when you have reached, arrived; sannihite — nearness of, close; kāle — end of time, death; nahi — surely not, never, by no means; rakṣati — protects, saves; ḍukṛñkaraṇe — the grammatical formula.

Worship Govinda, worship Govinda, worship Govinda, Oh fool !

Rules of grammar will not save you at the time of your death.

Поклоняйся Говинде, поклоняйся Говинде, поклоняйся Говинде, о глупец!

Правила грамматики не спасут вас в момент смерти.

मूढ जहीहि धनागमतृष्णां

कुरु सद्बुद्धिं मनसि वितृष्णाम् ।

यल्लभसे निजकर्मोपात्तं

वित्तं तेन विनोदय चित्तम् ॥ २॥

mūḍha jahīhi dhanāgamatṛṣṇāṃ

kuru sadbuddhiṃ manasi vitṛṣṇām |

yallabhase nijakarmopāttaṃ

vittaṃ tena vinodaya cittam || 2||

mūḍha — fool, dull-minded person, one who comes to suffer from one’s own ignorance; jahīhi — give up, abandon; dhana — wealth; agama — coming; tṛṣṇāṁ — thirst, desire; kuru — do, act; sad-buddhiṁ — good awareness; manasi — in the mind; vitṛṣṇām — desirelessness, dispassion; yallabhase — whatever you obtain; nijakarmopāttaṁ — obtained through one’s own work; vittaṁ — wealth; tena — by that; vinodaya — be content with; cittam — mind.

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.

О глупец! Откажитесь от жажды накопления богатства, посвятите разум мыслям о Реальности. Будьте довольны тем, что приходит через действия, уже совершенные в прошлом.

नारीस्तनभरनाभीदेशं

दृष्ट्वा मा गा मोहावेशम् ।

एतन्मांसवसादिविकारं

मनसि विचिन्तय वारं वारम् ॥ ३॥

nārī-stana-bhara-nābhī-deśaṃ

dṛṣṭvā mā gā mohāveśam |

etanmāṃsavasādivikāraṃ

manasi vicintaya vāraṃ vāram || 3||

nārī — woman; stanabhara — full breasts; nābhī-deśaṁ — region of navel; dṛṣṭvā — having seen; mā gāḥ — dont go; mohāveśam — infatuated seizure; etat — this; māṁsāvasādi — modifications of flesh, fat, etc; vikāraṁ — modified appearance; manasi — in the mind; vicintaya — think well, consider; vāraṁ — again; vāram — and again.

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 – remember this constantly.

Не утопайте в заблуждении, одичав от страстей и похоти, увидев грудь и пупок женщины. Это не что иное, как модификация плоти – помните об этом постоянно.

नलिनीदलगतजलमतितरलं

           तद्वज्जीवितमतिशयचपलम् ।       

विद्धि व्याध्यभिमानग्रस्तं

लोकं शोकहतं च समस्तम् ॥ ४॥

nalinīdala-gata-jalam atitaralaṃ

tadvaj-jīvitam atiśaya-capalam |

viddhi vyādhyabhimānagrastaṃ

lokaṃ śokahataṃ ca samastam || 4||

nalinī-dala — on a lotus leaf; gata — gone to, fallen on; jalam — warter drop; ati-taralaṁ — unstable, unsteady, tremling; tadvat — like that, in the same way; jīvitam — life; atiśaya — extremlyl; capalaṁ — unsteady, fickle, restless; viddhi — know for sure; vyādhi — disease, ailment; abhimāna — pride, conceit; grastaṁ — having been caught, afflicted by, seized; lokaṁ — world; śokahataṁ — attacked by grief, unhappiness; ca — and; samastam — all, entire.

As water drops on a lotus leaf are unsteady and trembling, in the same way life in this world is exceedingly unsteady and restless. Know that the whole world is full of miseries, afflicted by unhappiness and grief.

Как зыбки и дрожат капли воды на листе лотоса, так и жизнь в этом мире крайне зыбка и беспокойна. Знай, что весь мир полон страданий, поражен несчастьем и горем.

यावद्वित्तोपार्जनसक्तः

तावन्निजपरिवारो रक्तः ।

पश्चाज्जीवति जर्जरदेहे

वार्तां कोऽपि न पृच्छति गेहे ॥ ५॥

yāvad vittopārjanasaktaḥ

tāvannijaparivāro raktaḥ |

paścājjīvati jarjaradehe

vārtāṃ ko'pi na pṛcchati gehe || 5||

yāvad — so long as; vitta-upārjana — earning wealth, acquisition of property; saktaḥ — able, capable of; tāvat — till then, that much; nija-parivāraḥ — own family members; raktaḥ — attached; paścāt — later, after; jīvati — while living, lives without earning; jarjara — old, decrepit, decayed, infirm; dehe — in the body; vārtāṁ — news, information; ko’pi — whosoever, even one; na — not; pṛcchati — inquires, asks; gehe — in the house, at home.

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.

Пока человек здоров и способен содержать свою семью, посмотрите, какую привязанность проявляют к нему все окружающие. Но никто дома не хочет даже заговорить с ним, когда его тело шатается от старости.

यावत्पवनो निवसति देहे

तावत्पृच्छति कुशलं गेहे ।

गतवति वायौ देहापाये

भार्या बिभ्यति तस्मिन्काये ॥ ६॥

yāvat pavano nivasati dehe

tāvat pṛcchati kuśalaṃ gehe |

gatavati vāyau dehāpāye

bhāryā bibhyati tasmin kāye || 6||

yāvat — so long as; pavanaḥ — air, breath; nivasati — lives dwells; dehe — in the body; tāvat — till then; pṛcchati — asks, inquires; kuśalaṁ — welfare, wellness; gehe — in the house, at home; gatavati — while gone, departing; vāyau — air, life-breath; dehāpāye — when life departs the body, loss; bhāryāḥ — wives; bibhyati — afraid, fears; tasmin kāye — that body.

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.

Когда человек жив, члены его семьи любезно интересуются его благополучием. Но когда душа покидает тело, даже его жена убегает в страхе перед трупом.

अर्थमनर्थं भावय नित्यं

नास्ति ततः सुखलेशः सत्यम् ।

पुत्रादपि धनभाजां भीतिः

सर्वत्रैषा विहिता रीतिः ॥ ७॥ 

arthamanarthaṃ bhāvaya nityaṃ

nāstitataḥ sukhaleśaḥ satyam |

putrādapi dhanabhājāṃ bhītiḥ

sarvatraiṣā vihitā rītiḥ || 7||

artham — wealth, money; anarthaṁ — unwanted, misfortune, calamity; bhāvaya — deem, consider, reflect; nityaṁ — always, perpetually; nāsti — is not; tataḥ — from that, thither; sukha-leśaḥ — (even a little) trace of happiness; satyam — truth; putrād api — even from the the son; dhanabhājāṁ — those who enjoy wealth, the rich; bhītiḥ — fear; sarvatraiṣā — everywhere, in all cases this; vihitā — established, understood; rītiḥ — procedure, practice, custom.

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.

Богатство не есть благо, в нем действительно нет радости. Думайте так во все времена. Богатый боится даже собственного сына. Таков путь богатства везде.

बालस्तावत्क्रीडासक्तः

तरुणस्तावत्तरुणीसक्तः ।

वृद्धस्तावच्चिन्तासक्तः

परमे ब्रह्मणि कोऽपि न सक्तः ॥ ८॥ var   परे  

bālastāvat krīḍāsaktaḥ

taruṇastāvat taruṇīsaktaḥ |

vṛddhastāvac-cintāsaktaḥ

parame brahmaṇi ko'pi na saktaḥ || 8||  var   pare

bālaḥ — young boy; tāvat — till then, till he is young; krīḍā — play; saktaḥ — attached, absorbed; taruṇaḥ — young man; tāvat — till then; taruṇī — young woman; saktaḥ — attached, engrossed; vṛddhaḥ — old man; tāvat — till then; cintā — worry; saktaḥ — attached, absorbed; parame — high, supreme; brahmaṇi — brahman, spirit, God; ko’pi — whosoever; na — not; saktaḥ — attached, engrossed.

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.

В детстве есть привязанность к играм. В молодости - привязанность к женщине. Старость проходит в мыслях и беспокойствах. Но вряд ли найдется тот, кто хочет быть погружен в Парабрахман.

का ते कान्ता कस्ते पुत्रः

संसारोऽयमतीव विचित्रः ।

कस्य त्वं कः कुत आयातः

तत्त्वं चिन्तय तदिह भ्रातः ॥ ९॥

kā te kāntā kaste putraḥ

saṃsāro'yamatīva vicitraḥ |

kasya tvaṃ kaḥ kuta āyātaḥ

tattvaṃ cintaya tadiha bhrātaḥ || 9||

kāte — who, your; kāntā — beloved, wife; kaste — who, your; putraḥ — son; saṁsāraḥ — circle of birth and death; ayam — this; atīva — great, excessively; vicitraḥ — strange, mysterious, wonderful; kasya — whose; tvaṁ — you; kaḥ — who; kuta — from where; āyātaḥ — arrived, have come from; tattvaṁ — truth, essence; cintaya — think well, consider; tad iha — that; here; bhrātaḥ — brother.

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.

Кто твоя жена? Кто твой сын? Странная эта самсАра, мир. Из кого ты? Откуда ты пришёл? Брат, поразмышляй над этими истинами.

सत्सङ्गत्वे निस्सङ्गत्वं

निस्सङ्गत्वे निर्मोहत्वम् ।

निर्मोहत्वे निश्चलतत्त्वं

निश्चलतत्त्वे जीवन्मुक्तिः || १०||

satsaṅgatve nissaṅgatvaṃ

nissaṅgatve nirmohatvam |

nirmohatve niścalatattvaṃ

niścalatattve jīvanmuktiḥ || 10||

satsaṅgatve — in good company, good association; nissaṅgatvaṁ — renounced, detachment; nirmohatvam — non-infatuated, non-delusion, clear-minded; niścalatattvaṁ — tranquillity, immutable reality, truth; jīvanmuktiḥ — liberated soul, emancipation while still alive.

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 jīvan-mukti.

От сатсанги, общества хороших людей, приходит непривязанность, из непривязанности приходит свобода от заблуждений, ведущих к самоуспокоенности. Из самоуспокоения происходит дживан мукти.

वयसि गते कः कामविकारः

शुष्के नीरे कः कासारः ।

क्षीणे वित्ते कः परिवारः

ज्ञाते तत्त्वे कः संसारः ॥ ११॥

vayasi gate kaḥ kāmavikāraḥ

śuṣke nīre kaḥ kāsāraḥ |

kṣīṇe vitte kaḥ parivāraḥ

jñāte tattve kaḥ saṃsāraḥ || 11||

vayasi — youth, young age; gate — when gone; kaḥ — who, where, what use; kāma-vikāraḥ — passion, sexual attraction; śuṣke — dried up of; nīre — water; kaḥ — what use is the; kāsāraḥ — lake; kṣīṇe — reduced, spent-up, gone; vitte — wealth, money; kaḥ — what use for; parivāraḥ — family, dependants; jñāte — knowledge, in the realised state; tattve — truth, essence; kaḥ — what is the use; saṁsāraḥ — circle of birth and death, of worldly existence.

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 ?

Что хорошего в похоти, когда юность ушла?

Какая польза от озера, в котором нет воды?

Где родственники, когда богатство ушло?

Где самсара, мир, когда Истина познана?

मा कुरु धनजनयौवनगर्वं

हरति निमेषात्कालः सर्वम् ।

मायामयमिदमखिलं हित्वा  var  बुध्वा

ब्रह्मपदं त्वं प्रविश विदित्वा ॥ १२॥

mā kuru dhanajanayauvanagarvaṃ

harati nimeṣātkālaḥ sarvam |

māyāmayam idam akhilaṃ hitvā  (var  budhvā)

brahmapadaṃ tvaṃ praviśa viditvā || 12||

mā — don’t, do not; kuru — do act; dhana — wealth, money; jana — people; yauvana — youth; garvaṁ — arrogance, pride; harati — steals, takes away; nimeṣāt — in the twinkling of the eye, instant; kālaḥ — Master Time; sarvam — all; māyā — illusion, delusion; mayam — full of, completely filled; idam — this; akhilaṁ — whole, entire; hitvā — abandoned, having given up; brahma-padaṁ — realm of brahman, spiritual truth; tvaṁ — you; praviśa — enter; viditvā — having known, realised.

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.

Не хвастайтесь богатством, друзьями и молодостью. Каждый из них уничтожается в течение минуты по времени. Освободитесь от иллюзии мира Майи и достигните вечной Истины.

दिनयामिन्यौ सायं प्रातः

शिशिरवसन्तौ पुनरायातः ।

कालः क्रीडति गच्छत्यायुः

तदपि न मुञ्चत्याशावायुः ॥ १३॥

dinayāminyau sāyaṃ prātaḥ

śiśiravasantau punarāyātaḥ |

kālaḥ krīḍati gacchatyāyuḥ

tadapi na muñcatyāśāvāyuḥ || 13||

dinayāminyau (dina+yAminI) — day and night; sāyaṁ — evening; prātaḥ — morning; śiśira — frosty season, winter; vasantau — spring season; punaḥ — again; āyātaḥ — have arrived, come; kālaḥ — eternal time; krīḍati — plays; gacchati — goes away; āyuḥ — life, age; tadapi — even so; na — not; muñcati — releases, frees; āśā — desire; vāyuḥ — air (the wind of desire does not let off its hold).

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.

День и тьма, сумерки и рассвет, зима и весна приходят и уходят. Время играет, а жизнь уходит. Но буря желания никогда не покидает.

द्वादशमञ्जरिकाभिरशेषः

कथितो वैयाकरणस्यैषः ।

उपदेशोऽभूद्विद्यानिपुणैः

श्रीमच्छङ्करभगवच्छरणैः ॥ १४ ॥

 dvādaśa-mañjarikābhir-aśeṣaḥ

kathito vaiyākaraṇasyaiṣaḥ |

upadeśo'bhūd vidyānipuṇaiḥ

śrīmacchaṅkara-bhagavaccharaṇaiḥ || 14 ||

dvādaśa-mañjarikābhiḥ — by the bouquet consisting of 12 flowers (the 12 ślokas above); aśeṣaḥ — without remainder, totally; kathita — was told; vaiyākaraṇasyaiṣaḥ — to the grammarian; upadeśaḥ — advice; abhūt — was; vidyānipuṇaiḥ — by the great scholar (plural for reverence); śrīmacchaṅkara — by Śaṅkarācārya; bhagavaccharaṇaiḥ — known as Śaṅkara-bhagavat (plural for reverence).

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

Этот букет из двенадцати стихов был передан грамматисту всезнающим Шанкарой, почитаемым как бхагавадпада.

The following 14 form chaturdashamanjarikA.

Следующие 14 образуют чатурдашаманджарика.

का ते कान्ता धनगतचिन्ता

वातुल किं तव नास्ति नियन्ता ।

त्रिजगति सज्जनसङ्गतिरेका

भवति भवार्णवतरणे नौका ॥ १५ ॥

kā te kāntā dhanagatacintā

vātula kiṃ tava nāsti niyantā |

trijagati sajjanasaṅgatirekā

bhavati bhavārṇavataraṇe naukā || 15||

kā te — who, your; kāntā — beloved, wife; dhana — wealth, money; gatacintā — thinking of, concern; vātula — crazy, mad, insane; kiṁ — what; tava — your; nāsti — not there; niyantā — controller, ordainer; trijagati — in the three worlds; sajjana — good people; saṅgatirekā — good company, saintly association; bhavati — becomes; bhavārṇava — ocean of birth and death; taraṇe — in crossing; naukā — boat, ship

Oh mad man ! Why this engrossment in thoughts of wealth ? Is there no one to guide you ? There is only one thing in three worlds that can save you from the ocean of samsAra, get into the boat of satsanga, company of good people, quickly. (Stanza attributed to Padmapāda.)

О сумасшедший человек! К чему эта поглощенность мыслями о богатстве? Вас некому направить? Есть только одно в трех мирах, что может спасти тебя от океана самсары, быстро попасть в лодку сатсанги, в компанию хороших людей.

(Stanza attributed to Padmapāda.)

जटिलो मुण्डी लुञ्चितकेशः

काषायाम्बरबहुकृतवेषः ।

पश्यन्नपि च न पश्यति मूढः

ह्युदरनिमित्तं बहुकृतवेषः ॥ १६॥

jaṭilo muṇḍī luñcitakeśaḥ

kāṣāyāmbara-bahu-kṛta-veṣaḥ |

paśyannapi ca na paśyati mūḍhаḥ

hyudara-nimittaṃ bahu-kṛta-veṣaḥ || 16||

jaṭilaḥ — one with knotted hair; muṇḍī — shaven head; luñchita-keśaḥ — hair plucked out here and there; kāṣāya — saffron cloth; ambara — cloth, robe; bahukṛta — much done, often donned; veṣaḥ — artificial exterior, roles; paśyan api — even after seeing; ca na — and, not; paśyati — sees; mūḍhaḥ — the fool; udaranimittaṁ — for the sake of the belly, living; bahukṛtaveṣaḥ — various make-ups, roles, donned exterior appearances.

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 Totakācārya.)

Многие ходят со спутанными локонами, многие с чисто выбритыми головами, многие с вырванными волосами; некоторые одеты в оранжевое, а другие в разные цвета - все только для заработка. Видя истину, раскрытую перед ними, глупцы все же не видят ее. (Stanza attributed to Totakācārya.)

अङ्गं गलितं पलितं मुण्डं

दशनविहीनं जातं तुण्डम् ।

वृद्धो याति गृहीत्वा दण्डं

तदपि न मुञ्चत्याशापिण्डम् ॥ १७॥

aṅgaṃ galitaṃ palitaṃ muṇḍaṃ

daśanavihīnaṃ jātaṃ tuṇḍam |

vṛddho yāti gṛhītvā daṇḍaṃ

tadapi na muñcatyāśāpiṇḍam || 17||

aṅgaṁ — bodily limbs; galitaṁ — weakened, decayed; palitaṁ — ripened, grey; muṇḍaṁ — head; daśana-vihīnaṁ — bereft of teeth; jataṁ — having become; tuṇḍam — jaws, mouth; vṛddhaḥ — the old man; yāti — goes; gṛhītvā —holding taking hold; daṇḍaṁ — walking-stick; tadapi — even so; na — not; muñcati — lets go, gives up; āśāpiṇḍam — hopes and desires, oblation (AshA+pindaM, desire+lump, piNDaM also means rice-ball given; as oblation for the dead)

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.)

Сила покинула тело старика; голова у него лысая, десны беззубые, опирается на палку. Даже тогда привязанность сильна, и он крепко цепляется за бесплодные желания. (Stanza attributed to Hastamalaka.)

अग्रे वह्निः पृष्ठे भानुः

रात्रौ चुबुकसमर्पितजानुः ।

करतलभिक्षस्तरुतलवा सः

तदपि न मुञ्चत्याशापाशः ॥ १८॥

agre vahniḥ pṛṣṭhe bhānuḥ

rātrau cubukasamarpitajānuḥ |

karatalabhikṣastarutalavāsa-

stadapi na muñcatyāśāpāśaḥ || 18||

agre — in front of, beforehand; vahniḥ — fire ( for worship); pṛṣṭhe bhānuḥ — the sun at the back; rātrau — in the night, at night; cubuka-samarpita-jānuḥ — face dedicated to (huddled up between) the knees; karatala-bhikṣaḥ — alms in the palms; tarutala-vāsaḥ — whose dwelling, living, is under the trees; tad api — then even so; na — not; muñcati — releases, lets go; āśā — desire; pāśaḥ — rope, ties, noose; (āśā–pāśaḥ — the noose that is hope, desire).

The ascetic warms his body with fire in front and the sun at the back. At night he dwells under a tree with face huddled between the knees to keep out of the cold. In his hands he holds the beggar’s alms and yet he does not let go of the noose of attachment to desire and passion. (Stanza attributed to Subhodha.)

Подвижник согревает свое тело огнем спереди и солнцем сзади. Ночью он живет под деревом, пряча лицо между коленями, чтобы не замерзнуть. В руках он держит милостыню нищего и все же не отпускает петлю привязанности к желанию и страсти. (Строфа, приписываемая Субходхе.)

कुरुते गङ्गासागरगमनं

व्रतपरिपालनमथवा दानम् ।

ज्ञानविहीनः सर्वमतेन

मुक्तिं भजति न जन्मशतेन ॥ १९॥  var  भजति न मुक्तिं

kurute gaṅgāsāgaragamanaṃ

vrataparipālanamathavā dānam |

jñānavihīnaḥ sarvamatena

muktiṃ bhajati na janmaśatena || 19||  var  bhajati na muktiṃ

kurute — takes resort to, does perform; gaṅgā-sāgara — confluence of the Gaṅgā and Ocean; gamanaṁ — going, traveling, pilgrimage; vrata — austerities; paripālanam — observance of vows; athavā — or, else; dānam — charity, give away for religious merit; jñāna-vihinaḥ — bereft of true knowledge of the Self; sarvamatena — unanimously, according to all schools of thought; muktiṁ — salvation, freedom; na — not; bhajati — attains, achive; janma — birth(s); śatena — hundred.

One may travel (on a pilgrimage) to the confluence where the Gaṅgā river meets the ocean (gaṅgā-sāgara), undertake vows and give away in charity, however without true knowledge (jñāna) one will not achieve liberation (mukti) even in a hundred lifetimes, according to all [schools of] thought. (Stanza attributed to Vārtikakāra.)

Можно отправиться (в паломничество) к месту слияния реки Ганга с океаном (ганга-сагара), принять обеты и раздать милостыню, однако без истинного знания (джняна) человек не достигнет освобождения (мукти) даже в сотни жизней, согласно всем [школам] мысли. (Станса, приписываемая Вартикакаре.)

सुरमन्दिरतरुमूलनिवासः

शय्या भूतलमजिनं वासः ।

सर्वपरिग्रहभोगत्यागः

कस्य सुखं न करोति विरागः ॥ २०॥

suramandiratarumūlanivāsaḥ

śayyā bhūtalamajinaṃ vāsaḥ |

sarvaparigrahabhogatyāgaḥ

kasya sukhaṃ na karoti virāgaḥ || 20||

sura — godly person, devotee; mandira — temple; taru — tree; mūla — at the root; nivāsaḥ — living, dwelling; śayyā — bed; bhūtalam — on the surface of the earth; ajinaṁ — deer skin, garb of ascetic in ancient times; vāsaḥ — living, dwelling; sarva — all; parigraha — possessions; bhoga — enjoyment, worldly pleasures; tyāgaḥ — renunciation; kasya — whose, of whom; sukhaṁ — happiness, delight; na — not; karoti — does, bestows; virāgaḥ — non-attachment, indifference to worldly things.

One who lives in temples or dwells at the foot of trees, whose bed is the surface of the earth, whose garment is a deer-skin, who has thus renounced all enjoyment of worldly possessions – to whom will such dispassion (vairāgya) not bring happiness? (Stanza attributed to Nityānanda.)

Тот, кто живет в храмах или обитает у подножия деревьев, чье ложе — поверхность земли, чья одежда — оленьая шкура, кто, таким образом, отказался от всех наслаждений мирскими благами, — кому такое бесстрастие (вайрагья) не принесет счастье? (Станца, приписываемая Нитьянанде.)

योगरतो वा भोगरतो वा

सङ्गरतो वा सङ्गविहीनः ।

यस्य ब्रह्मणि रमते चित्तं

नन्दति नन्दति नन्दत्येव ॥ २१॥

yogarato vā bhogarato vā

saṅgarato vā saṅgavihīnaḥ |

yasya brahmaṇi ramate cittaṃ

nandati nandati nandatyeva || 21||

yogarataḥ — taking delight in yoga; vā — or; bhogarataḥ — taking delight in bhoga, worldly pleasures, enjoyments; vā — or; saṅgarataḥ — taking delight in good company; vā — or; saṅgavihīnaḥ — bereft of company, solitude; yasya — whose, of whom; brahmaṇi — in Brahman (spiritual truth); ramate — delights, enjoys; cittaṁ — mind, consciousness; nandati — rejoices, delights; nandaty-eva — only he indeed, he alone.

One may take delight in yoga (union with god) or bhoga (worldly enjoyment); may be delighted by company or solitude; but he whose mind delights in brahman (the spiritual truth), only he enjoys real bliss and is satisfied, no one else. (Stanza attributed to ānandagiriḥ)

Можно наслаждаться йогой (союзом с богом) или бхогой (мирскими наслаждениями); может радоваться компании или одиночеству; но тот, чей ум наслаждается брахманом (духовной истиной), только он наслаждается истинным блаженством и удовлетворен, никто другой. (Строфа, приписываемая ānandagiriḥ)

भगवद्गीता किञ्चिदधीता

गङ्गाजललवकणिका पीता ।

सकृदपि येन मुरारिसमर्चा

क्रियते तस्य यमेन न चर्चा ॥ २२॥

bhagavadgītā kiñcidadhītā

gaṅgājalalavakaṇikā pītā |

sakṛdapi yena murārisamarcā

kriyate tasya yamena na carcā || 22||

bhagavad-gītā — the song of god; kiñcid — a little; adhītā — studied, read; gaṅgā — holy river Gaṅgā; jala — water drop; lava - little bit; kaṇikā pītā — a little droplet, drunk; sakṛd-api — once even, also indeed; yena — by whom; murāri — the enemy of ‘Murā’ (Lord Kṛṣṇa); samarcā — well worshipped; kriyate — is done, performed; tasya — his, of him; yamena — by Yama, the lord of Death; na — not; carcā — discussion, inquiry.

Let a man read but a little from Bhagavad-gītā, drink just a drop of Gaṅgā-water, worship but once Мurāri, the enemy of ‘Murā’ (Lord Kṛṣṇa); he then will have no confrontation with Yama, the Lord of death. (Stanza attributed to Dṛḍhabhakta.)

Пусть человек хоть немного прочитает «Бхагавад-гиту», выпьет хотя бы каплю воды Ганги, хоть раз поклонится Мурари, врагу «Муры» (Господа Кришны); тогда у него не будет противостояния с Ямой, владыкой смерти. (Станца, приписываемая Dṛḍhabhakta.)

पुनरपि जननं पुनरपि मरणं

पुनरपि जननीजठरे शयनम् ।

इह संसारे बहुदुस्तारे

कृपयाऽपारे पाहि मुरारे ॥ २३॥

punarapi jananaṃ punarapi maraṇaṃ

punarapi jananījaṭhare śayanam |

iha saṃsāre bahudustāre

kṛpayā'pāre pāhi murāre || 23||

punarapi — again and again; jananaṁ — birth; punarapi — again and again; maraṇaṁ — death; punarapi — again and again; jananī — mother; jaṭhare — in the belly, womb of mother; śayanam — sleeping, resting; iha — in this world here; saṁsāre — transmigration, repeated cycle of birth and death; bahu-dustāre — with great difficulty to cross; kṛpayā apāre — grace, out of boundless compassion; pāhi — protect; murāre — Murāri, Murā’s enemy is Kṛṣṇa.

Birth again, death again, again resting in the mother’s womb! It is indeed hard to cross this boundless ocean of saṁsāra (cycle of repeated birth and death). O Murāri! by your causeless mercy please protect me (from this transmigratory process). (Stanza attributed to Nityanātha.)

Снова рождение, снова смерть, снова отдых в утробе матери! Действительно, трудно пересечь этот безбрежный океан сансары (цикл повторяющихся рождений и смертей). О Мурари! своей беспричинной милостью, пожалуйста, защити меня (от этого процесса переселения). (Станца, приписываемая Nityanātha.)

रथ्याकर्पटविरचितकन्थः

पुण्यापुण्यविवर्जितपन्थः ।

योगी योगनियोजितचित्तो

रमते बालोन्मत्तवदेव ॥ २४॥

rathyā-karpaṭa-viracita-kanthaḥ

puṇyāpuṇya-vivarjita-panthaḥ |

yogī yoganiyojitacitto

ramate bālonmattavadeva || 24||

rathyā — on the road; karpaṭa — torn cloth, tattered rags; viracita — made with; kanthaḥ — patched garments; puṇyāpuṇya — virtues and sins; vivarjita — avoided, having abandoned; panthaḥ — pathway; yogī — one seeking union with god; yoga-niyojita — controlled by yoga; cittaḥ — mind, consciousness, heart; ramate — delights, rejoices; bālonmattavat — like a crazed wild child; eva — indeed, thus.

The one whose patched garment is made from tattered rags cast on the road, whose path is free from sins having abandoned virtue and vices, whose mind is fixed on yoga (in union with god), that yogi indeed rejoices (in divine bliss) like a crazed wild child overwhelmed by happiness. (Stanza attributed to Nityanātha.)

Тот, чья залатанная одежда сделана из рваных лохмотьев, брошенных на дорогу, чей путь свободен от грехов, отказавшись от добродетели и пороков, чей ум сосредоточен на йоге (в союзе с богом), тот йог действительно радуется (в божественном блаженстве), подобно обезумевший дикий ребенок, переполненный счастьем. (Станца, приписываемая Nityanātha.)

कस्त्वं कोऽहं कुत आयातः

का मे जननी को मे तातः ।

इति परिभावय सर्वमसारम्

विश्वं त्यक्त्वा स्वप्नविचारम् ॥ २५॥

kastvaṃ ko'haṃ kuta āyātaḥ

kā me jananī ko me tātaḥ |

iti paribhāvaya sarvam asāram

viśvaṃ tyaktvā svapna-vicāram || 25||

kaḥ — who (are); tvaṁ — you; kaḥ ahaṁ — who am I; kutaḥ — whence, from where; āyātaḥ — arrived, has come; kā — who; me — my; jananī — mother; kaḥ — who; me — my; tātaḥ — father; iti — this; paribhāvaya — think well, consider; sarvam — all, entire; asāraṁ — worthless, without essence; viśvaṁ — world; tyaktvā — having abandoned; svapna — (reflection of) dream; vicāram — consideration, thinking.

Having abandoned this world, knowing it to be without essence, comparable to the reflection of a dream, consider well and reflect: Who am I? Who are you? Where have I come from? Who is my mother, and who is my father? (Stanza attributed to Surendra.)

Оставив этот мир, зная, что он безсущный, сравнимый с отражением сна, хорошенько поразмысли: кто я? Кто ты? Откуда я пришел? Кто моя мать, а кто мой отец? (Строфа, приписываемая Сурендре.)

त्वयि मयि चान्यत्रैको विष्णुः

व्यर्थं कुप्यसि मय्यसहिष्णुः ।

सर्वस्मिन्नपि पश्यात्मानं

सर्वत्रोत्सृज भेदज्ञानम् || २६||

tvayi mayi cānyatraiko viṣṇuḥ

vyarthaṃ kupyasi mayyasahiṣṇuḥ |

sarvasminnapi paśyātmānaṃ

sarvatrotsṛja bhedajñānam || 26||

tvayi — in yourself; mayi — in myself; ca — and; anyatra — elsewhere; ekaḥ — one only; viṣṇuḥ — lord Viṣṇu vyarthaṁ — in vain ; uselessly; kupyasi — you get angry; mayi asahiṣṇuḥ — impatient with me;

sarvasmin api — in all beings, in every thing; paśya ātmānaṁ — see your own self; sarvatra utsṛja — everywhere give up, cease in every case; bhedajñānam — duality, the sense-of-difference born out of ignorance.

In me, in you and in everything else, none but the same (All-Pervading) Lord Viṣṇu dwells. Your anger and impatience is meaningless. See the true self in everyone and give up all feelings of duality completely. (Stanza attributed to Medhātithira.)

Во мне, в тебе и во всем остальном обитает один и тот же (Всепроникающий) Господь Вишну. Ваш гнев и нетерпение бессмысленны. Увидьте истинное «я» в каждом и полностью откажитесь от всех чувств дуальности. (Станца, приписываемая Медхатитхире.)

शत्रौ मित्रे पुत्रे बन्धौ

मा कुरु यत्नं विग्रहसन्धौ ।

भव समचित्तः सर्वत्र त्वं

वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥ २७॥

śatrau mitre putre bandhau

mā kuru yatnaṃ vigrahasandhau |

bhava samacittaḥ sarvatra tvaṃ

vāñchasy-acirād yadi viṣṇutvam || 27||

śatrau — to the enemy; mitre — to the friend; putre — to the son; bandhau — to the relatives; mā — don’t, do not; kuru — do, make; yatnaṁ — effort; vigraha-sandhau — seperation and joining; bhava — be, become; samacittaḥ — equal-minded, equanimous; sarvatra — in every case, in all circumstances; tvaṁ — you; vāñchasi — you wish, desire; acirād — without delay, quickly; yadi — if; viṣṇutvam — (supreme) state of Viṣṇu realisation.

Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives. If you wish to attain the Supreme Viṣṇu soon, be equal-minded in all circumstances, have samabhāva, equanimity, always. (Stanza attributed to Medhātithira.)

Не тратьте усилий на то, чтобы завоевать любовь или на борьбу с друзьями и врагами, детьми и родственниками. Если вы желаете скорее обрести Верховного Вишну, будьте уравновешены во всех обстоятельствах, всегда сохраняйте самабхаву, невозмутимость. (Станца, приписываемая Медхатитхире.)

कामं क्रोधं लोभं मोहं

त्यक्त्वाऽऽत्मानं भावय कोऽहम् । var  पश्यति सोऽहम्

आत्मज्ञानविहीना मूढाः

ते पच्यन्ते नरकनिगूढाः ॥ २८॥

kāmaṃ krodhaṃ lobhaṃ mohaṃ

tyaktvā''tmānaṃ bhāvaya ko'ham | var  paśyati so'ham

ātmajñānavihīnā mūḍhāḥ

te pacyante narakanigūḍhāḥ || 28||

kāmaṁ — desire; krodhaṁ — anger; lobhaṁ — greed; mohaṁ — delusion; tyaktvā ātmānaṁ — having abandoned one’s self; bhāvaya — consider, try to know; kaḥ aham — who am I; ātma-jñāna — knowledge of the true self; vihīnāḥ — bereft devoid; mūḍhāḥ — fools, deluded; te — they; pacyante — are tormented; naraka — in the hell; nigūḍhāḥ — very much covered.

Give up lust, anger, greed and infatuation, try to know the true self and consider: who am I? Those fools covered by ignorance, who lack self-knowledge (ātma-jñāna) are tormented in hells. (Stanza attributed to Bhārativaṁśa.)

Отбросьте похоть, гнев, жадность и страстное увлечение, попытайтесь познать истинное «я» и задумайтесь: кто я? Те глупцы, покрытые невежеством, которым не хватает самопознания (атма-гьяна), мучаются в аду. (Станца, приписываемая Бхаративамше.)

गेयं गीतानामसहस्रं

ध्येयं श्रीपतिरूपमजस्रम् ।

नेयं सज्जनसङ्गे चित्तं

देयं दीनजनाय च वित्तम् ॥ २९॥

geyaṃ gītānāmasahasraṃ

dhyeyaṃ śrīpati-rūpam ajasram |

neyaṃ sajjanasaṅge cittaṃ

deyaṃ dīnajanāya ca vittam || 29||

geyaṁ — is to be sung; gītā — song, bhagavat-gītā; nāma — name of the lord; sahasraṁ — 1000 times; dhyeyaṁ — is to be meditated; śrīpati — the consort of śrī (Viṣṇu); rūpam — form, image; ajasram — the unborn one; neyaṁ — is to be lead, taken; sajjana — good people; saṅge — in the company; cittaṁ — mind, hearth; deyaṁ — is to be given; dīna-janāya — to the  poor people; ca — and; vittam — money, wealth;

Regularly recite from the Gītā, meditate on Viṣṇu (śrīpati) in your heart, and chant his thousand glories names (viṣṇu-sahasranāma). Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy. (Stanza attributed to Sumatir.)

Регулярно повторяйте «Гитe», медитируйте на Вишну (шрипати) в своем сердце и повторяйте его тысячи имен (вишну-сахасранама). Наслаждайтесь общением с благородными и святыми. Раздайте свое богатство на милостыню бедным и нуждающимся. (Станца, приписываемая Суматиp.)

सुखतः क्रियते रामाभोगः

पश्चाद्धन्त शरीरे रोगः ।

यद्यपि लोके मरणं शरणं

तदपि न मुञ्चति पापाचरणम् ॥ ३०॥

sukhataḥ kriyate rāmābhogaḥ

paścāddhanta śarīre rogaḥ |

yadyapi loke maraṇaṃ śaraṇaṃ

tadapi na muñcati pāpācaraṇam || 30||

sukhataḥ — for happiness; kriyate — is done; rāmābhogaḥ — carnal pleasures, sexual enjoyment with women; paścāt hanta — thereafter, alas later on in the end; śarīre — in the body; rogaḥ — disease; yadyapi — even though; loke — in the world; maraṇaṁ — death, the ultimate end; śaraṇaṁ — resort, surrender; tadapi — even then; na — not; muñcati — releases, gives up; pāpā-caraṇam — sin-practising.

Very readily one indulges in carnal pleasures but later on, alas, come diseases of the body. Even though in the world the ultimate end is death (maraṇaṁ), even then one does not relinquish his sinful behaviours.

Человек охотно предается плотским удовольствиям, но позже, увы, приходят болезни тела. Несмотря на то, что в этом мире окончательным концом является смерть, даже тогда человек не отказывается от своих греховных поступков.

प्राणायामं प्रत्याहारं

नित्यानित्यविवेकविचारम् ।

जाप्यसमेतसमाधिविधानं

कुर्ववधानं महदवधानम् ॥ ३१॥

prāṇāyāmaṃ pratyāhāraṃ

nityānitya-vivekavicāram |

jāpya-sameta-samādhi-vidhānaṃ

kurvavadhānaṃ mahadavadhānam || 31||

prāṇāyāmaṁ — breath-control; pratyāhāraṁ — sense withdrawal (from their respective sense objects); nitya — permanent, eternal; ānitya — impermanent, transient; viveka  — awareness after reasoning, discrimination; vicāram — deliberation, consideration; jāpya-sameta — with chanting of the  names of the lord, prayers; samādhi-vidhānaṁ — accomplished state of trance; kuru avadhānaṁ — pay attention; mahat avadhānam — great care and attention.

Practice control of breath (prāṇā-yāma) and withdrawal of the senses from their respective sense objects (pratyāhāra); deliberate on the distinction between the permanent and the transitory; perform meditation along with chanting the holy names of god; perform these with great attention and extreme care.

Практикуйте контроль над дыханием (прана-яма) и отвлечение чувств от соответствующих объектов чувств (пратьяхара); рассуждайте о различии между постоянным и преходящим; выполняйте медитацию вместе с воспеванием святых имен бога; выполняйте их с большим вниманием и предельной осторожностью.

गुरुचरणाम्बुजनिर्भरभक्तः

संसारादचिराद्भव मुक्तः ।

सेन्द्रियमानसनियमादेवं

द्रक्ष्यसि निजहृदयस्थं देवम् ॥ ३२॥

guru-caraṇāmbuja-nirbhara-bhaktaḥ

saṃsārād acirād bhava muktaḥ |

sendriya-mānasa-niyamād evaṃ

drakṣyasi nijahṛdayasthaṃ devam || 32||

guru-caraṇa-ambuja — the lotus feet of the teacher, guru; nirbhara — deeply, ardent, sincere; bhaktaḥ — devotee, devoted; saṁsārāt — repeated circle of birth and death; acirāt bhava — in no time without delay; muktaḥ — free, released; sa-indriya — sesnses, sense organs; mānasa — of the mind; niyamāt evaṁ — control, in this way with discipline; drakṣyasi — you will see; nija — one’s own; hṛdaya-sthaṁ — heart-stationed; devam — god, the supersoul in the heart.

Oh devotee sincerely dedicated to the lotus feet of the Guru! May thou be soon free from Saṁsārā, the circle of birth and death. Through disciplined senses and controlled mind, thou shalt come to see (experience) the in-dwelling Lord of your heart.

О преданный, искренне предавшийся лотосным стопам Гуру! Да освободишься ты скорее от сансары, круговорота рождения и смерти. Благодаря дисциплинированным чувствам и контролируемому уму ты увидишь (ощутишь) пребывающего внутри твоего сердца Господа.

The following two are not found in standard text of Bhajagovindam.

Следующие два не встречаются в стандартном тексте Бхаджаговиндам.

मूढः कश्चन वैयाकरणः

डुकृञ्करणाध्ययनधुरीणः ।

श्रीमच्छङ्करभगवच्छिष्यैः

बोधित आसीच्छोधितकरणः॥ ३३॥

mūḍhaḥ kaścana vaiyākaraṇaḥ

ḍukṛñkaraṇādhyayanadhurīṇaḥ |

śrīmacchaṅkarabhagavacchiṣyaiḥ

bodhita āsīcchodhitakaraṇaḥ || 33||

mūḍhaḥ — fool, rascal; kaścana — whatever, anyone; vaiyākaraṇaḥ — grammar, grammarian; ḍukṛñkaraṇa — grammatical formula; ādhyayana — study; dhuriṇaḥ — harnessed, yoked, attached; śrīmacchaṅkara — the honourable (splendit) śrī-śaṅkara; bhagavat — god, divine, glorious, illustrious; śiṣyaiḥ — disciples, students; bodhita — having been taught, awakened; āsit — was; śodhitakaraṇaḥ — one who has been cleansed, purified.

Thus a foolish grammarian lost in grammatical rules, was cleansed of his narrow vision and shown the light by the students of the illustrious Śrīmad Śaṅkarācārya.

Так глупый грамматист, запутавшийся в грамматических правилах, очистился от своего узкого видения и ему был показан свет учениками прославленного Шримат Шанкарачарьи.

भज गोविन्दं भज गोविन्दं

गोविन्दं भज मूढमते ।

नामस्मरणादन्यमुपायं

नहि पश्यामो भवतरणे॥ ३४॥ भवाब्धितरणे

bhaja govindaṃ bhaja govindaṃ

govindaṃ bhaja mūḍhamate |

nāmasmaraṇād anyam upāyaṃ

nahi paśyāmo bhavataraṇe || 34|| bhavābdhitaraṇe

भज  = worship; गोविन्दं  = lord Govinda; मूढमते  = Oh foolish mind!;

नामस्मरणात्  = (except) through/from remembrance of the Lord's name;

अन्य  = other; उपाय  = plan/method/means; नहि  = not; पश्याम  = we see;

भवाब्धितरणे (भवतरणे)   = for crossing the ocean of births deaths;

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.

Поклоняйся Говинде, поклоняйся Говинде, поклоняйся Говинде, о глупец!

Нет другого способа пересечь океан жизни, кроме воспевания имен Господа.

ॐ तत् सत्