BHAJA GOVINDAMBHAJA GOVINDAMBHAJA GOVINDAMBHAJA GOVINDAM

BYBYBYBY

ŚRIRIRIRI ÃDI ÃDI ÃDI ÃDI ŚANKARÃCHÃRYAANKARÃCHÃRYAANKARÃCHÃRYAANKARÃCHÃRYAdvaadasha manjarikaa stotram and

chaturdasha manjarika stotram

TEXT 1

bhajagovindam bhajagovindamgovindam bhajamuudhamatesampraapte sannihite kaale

nahi nahi rakshati dukrijnkarane

Bhaja - Seek, Govinda - The Lord Govinda, Moodhamathe - O Fool, O Ignoramus, Samprapte –Bhaja - Seek, Govinda - The Lord Govinda, Moodhamathe - O Fool, O Ignoramus, Samprapte –

(When) comes, Sannihite - appointed, Kaale - Time, Nahi - Surely never, Rakshati - Saves, Dukrinkarane - Grammar rule.

Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save

you at the time of your death.

The Body is a Water Bubble, the Mind is a The Body is a Water Bubble, the Mind is a The Body is a Water Bubble, the Mind is a The Body is a Water Bubble, the Mind is a The Body is a Water Bubble, the Mind is a The Body is a Water Bubble, the Mind is a The Body is a Water Bubble, the Mind is a The Body is a Water Bubble, the Mind is a Mad Monkey. Don’t follow the Body, don’t Mad Monkey. Don’t follow the Body, don’t Mad Monkey. Don’t follow the Body, don’t Mad Monkey. Don’t follow the Body, don’t Mad Monkey. Don’t follow the Body, don’t Mad Monkey. Don’t follow the Body, don’t Mad Monkey. Don’t follow the Body, don’t Mad Monkey. Don’t follow the Body, don’t

follow the Mind, Follow the Atma.follow the Mind, Follow the Atma.follow the Mind, Follow the Atma.follow the Mind, Follow the Atma.follow the Mind, Follow the Atma.follow the Mind, Follow the Atma.follow the Mind, Follow the Atma.follow the Mind, Follow the Atma.

Namasmarane is an instrument to realise the Lord.

The first thing you have to do, to impress upon your mind the reality, is to recite the name of God and dwell on His

Glory in the mind.

The body has to be utilised for service to others. More bliss can be got from serving others than from More bliss can be got from serving others than from

merely serving oneself.

The secret of liberation lies not in the mystic formula that is whispered in the ear and rotated on the Rosary. It lies

in the stepping out into action, the walking forward in practice.

PADMAPAAD'S DEVOTION

Padmapaad was a disciple of Sankaracharya. Unlike the otherdisciples of the Master, he was not interested in learning bookishknowledge. He was more concerned with devotional service to theMaster. He used to take the Master’s clothes daily to the river tobe washed. Because he did not pay much attention to his studieshe was lagging behind and ridiculed by the other disciples forwasting his time in serving the Master.

One day whilst he was out washing the clothes, the river rosesuddenly in a storm and he could not get back to the dry land. Hesimply prayed to his Master and, to the surprise of the otherdisciples watching from the dry land, a lotus flower appearedwherever he put his foot until he was able to walk back to the riverwherever he put his foot until he was able to walk back to the riverbank supported by these lotus stepping stones. Immediately theother disciples understood their mistake and shouted ‘Glory toPadmapaad, Glory to our Master!’ The Master rewarded him forhis exceptional devotion, blessing him with great joy and allknowledge was instantly given unto him. This story highlightshow devotion to God is of utmost importance and should be thefocus of all endeavours

What education did Sabari have? Yet she was able to draw theLord of the Universe, Sri Ram, to her little hut through herfaultless devotion.

Faith is more powerful than knowledge

There was once a learned pandit who lived on the bank of a river. Other pandits came from far and near toconsult with him.and showered him with praise. On the other side of the bank lived a milkmaid, called Lakshmi,who sold milk to the pandit. Hers was a busy day. She woke up early in the morning, bathed her cows, milkedthem, then cooked a meal for her old father and then set out to deliver the milk. She had to cross the river on aboat.One day the pandit was waiting for her for a long time. When she finally arrived, the pandit said, Ah,Lakshmi you have come at last. I was waiting for you since early morning. From tomorrow I want the milk beforesunrise.The next morning Lakshmi rushed to the riverbank at the crack of dawn but the boatman did not showup until late morning. Hurry, hurry, Lakshmi urged the boatman, knowing that the pandit would be waiting for themilk.

The pandit complained, You are late again, what happened?The pandit wasin a bad mood that day. Don't give me excuses! He shouted. How dare youdisregard my wishes! Don't you know who I am? Lakshmi began to cry. Butthe pandit continued to boast, Do you know how learned I am? You are just athe pandit continued to boast, Do you know how learned I am? You are just asimple milkmaid. I know so many things. That river is like the river of life.People safely cross the river of life by invoking the name of Hari, another

name for VishnuLakshmi took the pandit's words very seriously and happily departed, sayingto herself, I wish panditji had told me this earlier. The next day Lakshmiarrived at the pandit's house before sunrise. The Pandit was surprised tosee her as he could not see the boatman. How did you cross the river? heinquired. Lakshmi smiled and said, You taught me to cross the river by

Lakshmi crossed the river again without any difficulty, chanting the name of Hari as she did so. She stayedcompletely dry. The pandit tried to do the same chanting the name of Hari. But as he tried to protect his clothesfrom getting wet, he fell into the river. Lakshmi was astonished. Oh Panditji, she said, You were not thinking of Hariat all. You were busy thinking about your dhoti. That is why it did not work Panditji marveled at Lakshmi's devotionand accepted that her faith was more powerful than his empty learning. He sincerely blessed Lakshmi.

That is impossible! the pandit shouted and ordered her to cross the river again

chanting the name of Hari and I did

TEXT 2

mudha jahiihi dhanaagamatrishhnaamkuru sadbuddhim manasi vitrishhnaam

yallabhase nijakarmopaattamvittam tena vinodaya chittam

Moodha - O fool, Jaheehi - give up, Dhanaagamatrishnaam - the thirst to possess wealth, Kuru - create, Sadbuddhim - thoughts of Reality, Manasi - in (your) mind, Vitrishnaam - devoid of passion, Yat - with whatever, Labhate - you get as a reward of your past actions (Yallabhase), Nijakarma - by your actions, Upaattam - obtained (Nijakarmopaattam), Vittam - the wealth, Tena - with that, Vinodaya -(Nijakarmopaattam), Vittam - the wealth, Tena - with that, Vinodaya -entertain, Chittam - your mind.

Oh fool! Give up your thirst to amass wealth, devote your mind to thoughts of the Real. Be content with what comes through actions already performed in the past.

MONEY COMES & GOES BUT MORALITY MONEY COMES & GOES BUT MORALITY MONEY COMES & GOES BUT MORALITY MONEY COMES & GOES BUT MORALITY COMES & GROWSCOMES & GROWSCOMES & GROWSCOMES & GROWS

MONEY COMES & GOES BUT MORALITY MONEY COMES & GOES BUT MORALITY MONEY COMES & GOES BUT MORALITY MONEY COMES & GOES BUT MORALITY COMES & GROWSCOMES & GROWSCOMES & GROWSCOMES & GROWS

ONE’S MONEY SHOULD BE LIKE ONE’SONE’S MONEY SHOULD BE LIKE ONE’SONE’S MONEY SHOULD BE LIKE ONE’SONE’S MONEY SHOULD BE LIKE ONE’SSHOESHOESHOESHOE

Baba uses the shoe as an illustration to explain that just like the

shoe which is comfortable if it’s of the right size and not a size bigger

or smaller, a person also should desire and possess only that much

money as is required to lead a decent life. Too much or too less of

money will only give discomfort and avoidable tension. When we

have more, it breeds pride, sloth and contempt for others. In pursuit

of money, man descends to the level of the beast. Money is of the

. .- BABA-

TODAY, man is pinning all his hopes on this slippery World and is madly running

after amassing and hoarding wealth. Of course, material needs are to be taken

care of, but within limits, and not at the cost of spiritual values. Money and

mansions are not the only wealth. Hoard the wealth of the Spirit. Character is

wealth. Good conduct is wealth. Spiritual wisdom is wealth.

of money, man descends to the level of the beast. Money is of the

nature of manure. Piled up in one place, it pollutes the air. Spread it

wide; scatter it over fields; it rewards you with a bumper harvest. So

too, when money is spent in all the four quarters for promoting good

works, it yields contentment and happiness in plenty

TEXT 3

naariistanabhara naabhiideshamdrishhtvaa maagaamohaaveshametanmaamsaavasaadi vikaaram

manasi vichintaya vaaram vaaram

Naarii - the maidens, Sthanabhara - with the weight of their bosom,

Naabheedesam - their naval, Drishtvaa - having seen, Maa - do not, (Aa) Gaa -fall a prey, Mohaavesam - maddening delusion, Etat - this is, Maamsam - of fall a prey, Mohaavesam - maddening delusion, Etat - this is, Maamsam - of flesh or fragrance, Vasaa - of fat, Aadi - etc., (Etan Maamsavasaadi), Vikaaram -a modifiction, Manasi - in your mind, Vichintaya - think well, Vaaram Vaaram -

again and again.

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.

You must make the mind the You must make the mind the You must make the mind the You must make the mind the servant of God, not the slave of servant of God, not the slave of servant of God, not the slave of servant of God, not the slave of the sensesthe sensesthe sensesthe senses

Sensory pleasures are trinkets, trivialities. Not

through wealth can Immortality be won; it can

be won only through renunciation. You must

not be like a piece of blotting paper, absorbing

all the passions and emotions, all the joys and

grief that the actress Nature demonstrates grief that the actress Nature demonstrates

during the stages of life. You must be a Lotus,

unfolding its petals when the Sun rises in the

sky, unaffected by the slush where it is born

or even the water which sustains it!

.

TEXT 4

naliniidalagata jalamatitaralamtadvajjiivitamatishayachapalam

viddhi vyaadhyabhimaanagrastamlokam shokahatam cha samastam

Naliniidalagata jalam - the water (drop) playing on a lotus petal or leaf, Ati -extremely, Taralam - uncertain (existence), Tadvat - so, Jiivitam - life, Atisaya - ever (greatly), Chapalam - unstable, Viddhi - understand, extremely, Taralam - uncertain (existence), Tadvat - so, Jiivitam - life, Atisaya - ever (greatly), Chapalam - unstable, Viddhi - understand, Vyaadhi Abhimana Grastam - consumed by desease and conceit (Vyaadhyabhimaanagrastam), Lokam - the world, Soka - with pangs, Hatam - is (riddled) beset, Cha - and, Samastam - whole

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.

Hands in Society, Head in the ForestHands in Society, Head in the ForestHands in Society, Head in the ForestHands in Society, Head in the ForestHands in Society, Head in the ForestHands in Society, Head in the ForestHands in Society, Head in the ForestHands in Society, Head in the ForestThe God of death does not give notice of His arrival to

take hold of you. He is not like the photographer who

says, "I am clicking, are you ready?“

Do not get attached to worldly things and pursuits. Be in

the world, but do not let the world be in you.PRACTICE

renunciation from now on, that you may set out on the

journey when the call comes, you don't know when . . Or

at that moment, you will be in tears when you think of the at that moment, you will be in tears when you think of the

house you have built, the property you have accumulated,

the fame you have amassed and the titles you have won.

Know that all this is for the fleeting moment; develop

attachment for the Lord, who will be with you wherever

you go. Only the years that you have lived with the Lord

have to be counted as life,

the rest are all of no account.- BABA

TEXT 5

yaavadvittopaarjana saktahstaavannija parivaaro raktahpashchaajjiivati jarjara dehe

vaartaam koapi na prichchhati gehe

Yaavath - as long as, Vith - of wealth, Upaarjana - to earn, Saktah - (is bent upon) has

the ability, Taavath - so long, Nija Parivaarah - your dependents, Raktah - attached (to you), Paschaat - afterwards (later on), Jeevati - lives (comes to live), Jarjjar -(to you), Paschaat - afterwards (later on), Jeevati - lives (comes to live), Jarjjar -infirm, Dehe - body, Vaartaam - word, Kopi - anyone, Na - not, Prichchati - cares to speak (asks), Gehe - at home

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 aword with him when his body totters due to oldage.

TEXT 6

yaavatpavano nivasati dehetaavatprichchhati kushalam gehegatavati vaayau dehaapaaye

bhaaryaa bibhyati tasminkaayeYaavat - as lons as, Pavanah - the breath (life), Nivasathi - dwells,

Dehe - in (your) body, Taavath - so long, Prichchati - enquires,Kusalam - of (your) welfare, Gehe - at home, Gatavati Vaayau - when the

breath (life) leaves, Dehe Apaaye - (when) the body decays, Bharyaa breath (life) leaves, Dehe Apaaye - (when) the body decays, Bharyaa - (even) your wife, Bibhyati - fears, Tasmin - that very (in that very), Kaaye -

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.

DO not attach yourself too much to this body or to the things that bring

comfort to it.

You earn 3 friends in this life:

the 1st.is the riches you accumulate

which refuse to come with you when you

move out of this life. move out of this life.

The 2nd. kith and kin, accompany your

body to the burial ground or cremation ghat. The 3rd. the merit and demerit that you have

earned, accompany you to the last.

The mind is a bundle of desires - remove the threads of attachment one by one; at the end the 'cloth'

disappears and the mind is clear and pure.

TEXT 7

baalastaavat kriidaasaktahtarunastaavat taruniisaktah

vriddhastaavach chintaasaktah

pare brahmani koapi na saktah

Baalah Taavat - so long as one is in his childhood, Kreedaa - (towards play) to play,

Aasaktah - (one is) attached, Tarunah Taavat - a youth (so long as one is in youth),

.

Aasaktah - (one is) attached, Tarunah Taavat - a youth (so long as one is in youth),

Tarunee - towards young women (towards passion), Saktah - (one is) attached,

Vriddhah Taavat - so long as one is old (an old man), Chintaa - towards anxiety,

Aasaktah - (one is) attached, Pare - to the Supreme, Brahmani - Brahman, Kah Api- any one (alas), Kopi na - no one is (seen), Saktah - attached.

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

Start Early Drive Slowly Start Early Drive Slowly Start Early Drive Slowly Start Early Drive Slowly Start Early Drive Slowly Start Early Drive Slowly Start Early Drive Slowly Start Early Drive Slowly Reach SafelyReach SafelyReach SafelyReach SafelyReach SafelyReach SafelyReach SafelyReach SafelySPEND the allotted span of years in the

contemplation and the adoration of the

Almighty, not in servile praise of the feeble,

the futile and the weak. Life is an

opportunity afforded to each, not to eat and

drink, but to achieve something nobler and

grander; to master oneself and merge in the grander; to master oneself and merge in the

Reality.

LEARN from childhood the recitation of the Name and Prayer and the Practice of Silence. Let children contemplate the beauties and the magnificence of God's Handiwork and be filled with mystery and awe.

TEXT 8

kaate kaantaa kaste putrahsamsaaro.ayamatiiva vichitrahkasya tvam kah kuta aayaatah

tattvam chintaya tadiha bhraatah

Kaa - who is, Te - your, Kaantaa - wife, Kah - who is, Te - your, Putrah - son, Samsaarah Ayah - this Samsaara, Ateeva - supremely, Vichitrah - (indeed)

wonderful, Kasya - of whom, Tvam - are you, Kah (Tvam) - who are you, Kutahwonderful, Kasya - of whom, Tvam - are you, Kah (Tvam) - who are you, Kutah- from where, Aayaatah - have come, Tattvam - of that Truth, Chintaya - think,

Tad Iha - that here alone, Bhraatah - O Brother

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

• Falsely identifying oneself with the body, man suffers in the coil of attachment towards mother, father, wife, children, relatives, and friends.

• He does not realise that he has neither the body nor the senses, but that he is body nor the senses, but that he is Brahma Itself."

TEXT 9

satsangatve nissngatvamnissangatve nirmohatvam

nirmohatve nishchalatattvamnishcalatattve jiivanmuktih

Sat sangatve - through the company of the good, Nissangatvam - (there arises) non-Sat sangatve - through the company of the good, Nissangatvam - (there arises) non-

attachment, Nissangatve - through non-attachment, Nirmohatvam - (there arises)

freedom from delusion, Nirmohatve - through the freedom from delusion, Nischala -

Immutable, Tattvam - Reality, Nischalatattve - through the Immutable Reality,

Jeevanmuktih - (comes) the state of 'liberated-in-life'.

From Satsanga comes non-attachment, from

non-attachment comes freedom from delusion,

which leads to self-settledness. From self-

settledness comes Jivan Mukti (liberation).

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cultivate good qualities. Your thoughts, wordsand deeds will shape others and theirs willshape you.

IN order to escape being tossed about on the waves ofIN order to escape being tossed about on the waves ofjoy and grief, one should cultivate unconcern(upeksha), an attitude of welcoming either as a sign ofGrace. Sri Ramakrishna said that if you must avoid thesticky fluid in the jackfruit from contacting your fingerswhen you peel it, you have to apply a few drops of oilon them. So, too, said he, "If you do not want theWorld and its reactions to stick to you, have a fewdrops of unconcern applied on your mind".BABA

TEXT 10

vayasigate kah kaamavikaarahshushhke niire kah kaasaarah

kshiinevitte kah parivaarahgyaate tattve kah samsaarah

Vayasi gate - when the age (youthfulness) has passed, Kah - where is, Kaamavikaarah - lust and its play, Sushke Neere - when water is evaporated Kaamavikaarah - lust and its play, Sushke Neere - when water is evaporated (dried up), Kah - where is, Kaasaarah - the lake, Ksheene vitte - when the wealth is reduced, Kah - where is, Parivaarah - the retinue, Gyaate tattve -

when the Truth is realised, Kah - where is, Samsaarah - the Samsaara

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?

TEXT 11

maa kuru dhana jana yauvana garvamharati nimeshhaatkaalah sarvammaayaamayamidamakhilaM hitvaabrahmapadaM tvaM pravisha viditvaa

Maa - do not, Kuru - take, Dhana - in possession, Jana - in the people, Yauvan - in youth, Maa - do not, Kuru - take, Dhana - in possession, Jana - in the people, Yauvan - in youth,

Garvam - pride, Harati - loots away (takes away), Nimeshaat - in a moment, Kaalah - the

Time, Sarvam - all these, Maayaamayam - full of illusory nature, Idam - this, Akhilam -

all, Hitvaa - after learning or knowing, Brahmapadam - the state of Brahman, Tvam - you,

Pravisa - enter into, Viditvaa - after realising.

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.

LIFE sustained by food is short;

life sustained by the AtmaAtma is eternal.

Do not lay claim to long life; but to Divine

life. Do not pine for more years on earth,but for more virtues in the heart. Buddhaknew and made known to the World theTruth. Everything is grief. Everything isTruth. Everything is grief. Everything isempty. Everything is brief. Everything ispolluted. So the wise man has to do theduties cast upon him with discrimination,diligence and detachment. Play the rolebut keep your identity unaffected.

–– BABABABA--

TEXT 12

dinayaaminyau saayam praatahshishiravasantau punaraayaatahkaalah kriidati gachchhatyaayuh

tadapi na mujncatyaashaavaayuh

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.

All things in creation are subject to All things in creation are subject to All things in creation are subject to All things in creation are subject to All things in creation are subject to All things in creation are subject to All things in creation are subject to All things in creation are subject to the law of change and man too is the law of change and man too is the law of change and man too is the law of change and man too is the law of change and man too is the law of change and man too is the law of change and man too is the law of change and man too is

subject to this law.subject to this law.subject to this law.subject to this law.subject to this law.subject to this law.subject to this law.subject to this law.Most devotees seek Health, Wealth, Power

and Fame from God, which are all trivial

assets, yielding momentary pleasures.

Life is a bridge, Cross over it but don’t build a

house on it.

This body is the residence of God. The food This body is the residence of God. The food

you take is the offering you make to him. Your

act of bathing is the ceremonial bathing of Him

who is in You. The ground you walk on is His

domain. The joy you gain is His gift. The grief

you experience is His lesson. Remember Him

ever, in sun and rain, day and night, asleep and

awake.

dvaadashamajnjarikaabhirasheshhahkathito vaiyaakaranasyaishhah

upadesho bhuudvidyaanipunaihshriimachchhankarabhagavachchharanarih

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

adored as the bhagavadpada.

VERSE 13

kaate kaantaa dhana gatachintaavaatula kim tava naasti niyantaa

trijagati sajjanasam gatiraikaabhavati bhavaarnavatarane

naukaaKaa - where is, Te - your, Kaantaa - wife

Dhanagat - pertaining to wealth, Chintaa – worry

Vaatula - O distracted one Kim - is there,

Tava - to you Naasti – not

Niyantaa - the ordainer of rules (one who ordains or commands)

Trijagati - in the three worlds, Sajjan - of the good

Sangati - association,

(Sajjanasangati - the association with the good),

, Ekaa - alone, Bhavati - becomes (can serve as), Bhaava arnava tarane change (birth and death - to cross the sea of), Naukaa - the boat

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.

MÃNASAMÃNASAMÃNASAMÃNASA BHAJAREBHAJAREBHAJAREBHAJARE GURUGURUGURUGURU CHARANAMCHARANAMCHARANAMCHARANAMDUSTARADUSTARADUSTARADUSTARA BHAVABHAVABHAVABHAVA SÃGARASÃGARASÃGARASÃGARA TARANAMTARANAMTARANAMTARANAM

THE ocean is a vast mystery. It is boundless and as old as time. It has in its

womb chaotic whirlpools, raging currents, and it has a face with furious moods.

No one can hope to sail over it from one shore to another without a sturdy boat

of Divine Grace to cross the raging Ocean of this "Samsara" (ever-changing,

ever-agitated flow of life). This ocean too is vast and full of mystery; it has its

unplumbed depths! It tosses man about from birth to death and again from

death to birth. death to birth.

TO equip oneself with the Ocean-worthy boat of Grace, one has to develop in

himself the qualities of Faith and Discipline. One has to clarify and purify the

inner Consciousness, the "Chitta". Time is the Gift that God has blessed man

with, for this purpose. So man should use it as an instrument for the

clarification and the purification. Contemplating the Glories of God, discovering

His Presence in Beauty, Goodness and Truth seen anywhere, meditating on

His Form, repeating His Name - by these means the process can be made

successful

VERSE 14 (Attributed to Totakacharya)

jatilo mundii lujnchhitakeshahkaashhaayaambarabahukritaveshhahpashyannapi cana pashyati muudhah

udaranimittam bahukritaveshhah

Jatilah - one ascetic with matter locks, Mundee - one with shaven head,

Lunchhitakesah - one with hairs pulled out one by one, Kaashaaayaambarabahukritaveshah - one parading with ochre robes, Pasyan api cha - seeing,

Na - never, Pasyati - sees, Moodhah - a fool, Hi - indeed, Udara nimittam –

for belly's sake, Bahukritaveshah - these different disguises or apparelsfor belly's sake, Bahukritaveshah - these different disguises or apparels

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.

WHAT can ten baths a day do to cleanse a person, when his mind is fouled by evil thoughts? What can the shaven head and the ochre clothes do to foster spirituality, when his mind is riddled by desires and wants? You may rotate a ball of sweets round the mouth but unless it is eaten, round the mouth but unless it is eaten, hunger will not be abated. So, develop sincere longings, cleanse the mind, purify the thoughts and put the precepts into practice

VERSE 15 (Attributed to Hastamalaka)

angam galitam palitam mundamdashanavihiinam jatam tundamvriddho yaati grihiitvaa dandam

tadapi na mujncatyaashaapindam

Angam - the body, Galitam - (has been) worn out, Palitam - has turned grey, Mundam - the

hair (the head), Dasanaviheenam - toothless, Jaatam - has become, Tundam - mouth,

Vriddhah - the old man, Yaati - moves (goes) about, Griheetvaa - having taken (leaning on),

Dandam - (his) staff, Tadapi - even then, Na - never, Munchaty - leaves, Aasaapindam -

the bundle of desires.

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.

THE body has to be exercised to keep it trim as a tool

for serving your fellowmen. The body has not been

granted by God in order to be fed and well-clothed

and to be paraded around in pride. Plunge into the

problems of Society, take up the burden of the family

and advance the interests of your country. Shine as and advance the interests of your country. Shine as

examples of Loving Service.

VERSE 16 (Attributed to Subhoda)

agre vahnih prishhthebhaanuhraatrau chubukasamarpitajaanuhkaratalabhikshastarutalavaasah

tadapi na mujncatyaashaapaashahAgre - in front, Vahnih - the fire, Prishthe - at the back, Bhaanuh - the sun, Raatrau - at night, Chubuka samarpit jaanuh - with (his) knees held to (his) chin (he sits), Karatala bhikshah - alms in (his own) scopped palm (he receives), Tarutalavaasah - under the shelter of the tree (he lives), Tadapi - and yet, Na - never, Munchati - spares (leaves), Aasaapaasah -

noose of desires.noose of desires.

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.

VERSE 17(Attributed to Sureshwaracharya)kurute gangaasaagaragamanam

vrataparipaalanamathavaa daanamgyaanavihinah sarvamatena

muktim na bhajati janmashatena

Kurute - goes to pilgrimage, Ganga saagara gamanam - to where the Ganges Kurute - goes to pilgrimage, Ganga saagara gamanam - to where the Ganges meets the ocean, Vrataparilamanam - observes the vows, Athavaa - or, Daanam -

distributes gifts away, Gyaanaviheenah - devoid of experience of Truth, Sarvamatena - according to all schools of thought, Muktim - release, Na - not,

Bhajati - gains, Janmasatena - even in hundred lives.

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.

TODAY, man dabbles in Yoga (devotional practices) in the morning hours; revels in Bhoga (festivity and

luxury, catering to the senses) during the day; and tosses about in roga (disease)

during the night! Bhakti is not to be "performed" during certain periods every

day and superseded by other fashionable attractions. Bhakthi is a fashionable attractions. Bhakthi is a constant, continuous bent of mind, a

habit of thought and a way of life. It must be loyally adhered to, whatever may

happen - dishonour, distress, despair, deprivation, pleasure, prosperity, power

and pomp.

VERSE 18 (Attributed to Nityananda)

sura mandira taru muula nivaasahshayyaa bhuutala majinam vaasah

sarva parigraha bhoga tyaagahkasya sukham na karoti viraagah

Sura mandir taru moola nivaasah - dwelling (sheltering) in temples, under some trees, Shayyaa - bed (sleeping), Bhootalam - on the naked ground, Ajinam -(wearing)) skin (deer's) Vaasah - cloth, Sarva parigrahah - of the possession, Bhogah - of thirst to enjoy, Tyaagah - renouncing, Kasya - whose, Sukham -Bhogah - of thirst to enjoy, Tyaagah - renouncing, Kasya - whose, Sukham -

happiness, Na - not, Karoti - brings, Viraagah - dispassion.

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?

VERSE 19 (Attributed to Anandagiri)

yogarato vaabhogaratovaasangarato vaa sangaviihinah

yasya brahmani ramate chittamnandati nandati nandatyeva

Yogaratah - (let) one who revels in Yoga, Vaa - or, Bhogaratah - (let) one who revels in

Bhoga, Vaa - or, Sangaratah - (let) one seek enjoyment in company, Vaa - or, Bhoga, Vaa - or, Sangaratah - (let) one seek enjoyment in company, Vaa - or,

Sangaviheenah - (let) one who revels in solitude away from the crowd, Yasya - for whom,

Brahmani - in Brahman, Ramate - revels (sports), Chittam - the mind, Nandati - (he) enjoys,

Nandati - (he) enjoys, Nandatyeva - only he enjoys.

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.

VERSE 20(Attributed to Dhridhabhakta)

bhagavad giitaa kijnchidadhiitaa

gangaa jalalava kanikaapiitaa

sakridapi yena muraari samarchaa

kriyate tasya yamena na charchaa

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)

VERSE 21 (Attributed to Nityanaatha)

punarapi jananam punarapi maranam

punarapi jananii jathare shayanam

iha samsaare bahudustaarekripayaa apaare paahi muraare

Punah api - once again, Jananam - birth, Punah api - once again, Maranam - death, Punarapi - (and) again,again, Maranam - death, Punarapi - (and) again,

Jananeejathare - in the mother's womb, Shayanam -lying, Iha - here, Samsaare - in this Samasaare (process),Bahudustaare - (Samsaara) which is very hard to cross

over, Apaare - (Samsaara) which has no end,Kripayapaare- through Thy Infinite Kindness, Paahi -

save, Murare - O Destroyer of demon Mura.

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.

• You have been born because you did not pass in certain subjects; there is some balance of experience, which you must acquire to complete the course. If you get convinced that your true nature is the Atma, then you have finished the course and 'passed'.

• O Lord, take my love and let it flow in fullness of devotion to Thee. devotion to Thee. O Lord, take my hands and let them work incessantly for Thee. O Lord, take my soul and let it be merged in oneness with Thee. O Lord, take my mind and thoughts and let them be in tune with Thee. O Lord, take my everything and let me be an instrument for thy work.