Bhaja Govindam en español
There is a story attached to the composition of this Hymn. Acharya Sankara, it is said, was walking along a street in Varanasi one day accompanied by his disciples. He heard the sound of gramatical rules being recited by an old scholar. Taking pity on the scholar, he went up to him and advised him not to waste his time on grammer but to turn his mind to God in worship and adoration. The hymn to Govinda was composed on this occassion.
The method of exposition that a teacher adopts when he has to instruct his pupils is quite different from the one which he employs in Order to convince or silence his opponents. Instruction (Upadesa) is different from disputation (Vada). The present manual is of the nature of instruction designed for the disciple.
Advaita means ‘non quarrel’. Let one first acquire faith in the teacher and the teaching, It is this which will lead one to perfection. The present work is admirably suited to instruct the disciples in the fundamentals of Vedanta.
Hay una historia unida a la composición de este himno. Acharya Sankara, se dice, estaba caminando por una calle de Varanasi un día en compañía de sus discípulos. Oyó el sonido de las reglas gramaticales de ser recitados por un viejo erudito. Teniendo piedad del erudito, se acercó a él y le aconsejó que no pierda su tiempo en la gramática, pero a su vez su mente a Dios en alabanza y adoración. El himno a Govinda fue compuesto en esta ocasión.
El texto consta de treinta y un versículos, incluyendo el estribillo que empieza con las palabras "Bhaja Govindam", y lleva el título 'Mohamudgara', que significa "el martillo que ataca a ilusión. Popularmente el himno que se conoce como 'Bhaja Govindam ".
El método de exposición que una tecaher adopta cuando tiene que instruir a sus alumnos es muy diferente de la que emplea con el fin de convencer o silenciar a sus oponentes. Instrucción (Upadesa) es diferente de disputación (Vada). El presente manual es de la naturaleza de instrucción diseñado para el discípulo.
Advaita significa "no reñir". Primero vamos a adquirir la fe en el maestro y la enseñanza, Esto es lo que dirigirá uno a la perfección. El presente trabajo es admirablemente adecuada para instruir a los discípulos en los fundamentos de Vedanta.
1. Adore the Lord; adore the lord, Adore the Lord.
2. O fool! Leave off the desire for accumulation of wealth create in the mind thoughts about reality, divide of passion. What you get – that is - what you have achieved through your past deeds - with that, satisfy your mind.
3. Seeing the seductive female form, do not fall prey to frenzied delusion. That (female for) is(but) a modification of flesh and fat. Think well thus in your mind again and again.
4. The water on the lotus leaf is very unsteady; so also is life extremely unstable. Know that the entire world is devoured by disease and conceit and smitten with sorrow.
5. As long as you have the ability to earn money, so long will your dependents be attached to you. After that when you live with an infirm body no one would even speak to you a word.
Mientras tengas la posibilidad de ganar dinero, eso te hará independiente. Después cuando tu cuerpo esté enfermo nadie te dirá una palabra.
6. As long as there is breath in the body, so long people in the household ask about one’s
7. When a boy, one is attached to sport: when a youth, one is attached to Young woman: when old, one is attached to anxiety; to the supreme Brahman, no one, alas, is attached!
8. Who is your wife? Who is your son? Exceedingly wonderful, indeed, is this empirical process! Of whom are you? Who are you? When have you come? O brother, think of that truth here.
9. Through the company of the good, there arises non-attachment; through non-attachment, there arises freedom from delusion, through delusionlessness, there arises steadfastness; through steadfastness, there arises liberation in life.
10. When youth is spent, what lustful play is there? When the water has evaporated, what lake is there? When the Money is gone, what dependents are there? When the truth is known, what empirical process is there?
Cuando la juventud ha pasado, Qué lujurioso juego queda? Cuando el agua se ha evaporado, Queda un lago? Cuando el dinero se ha ido, quedan personas dependientes? Cuando la verdad se sabe, ¿Qué proceso empírico queda?
11. Do not be proud of wealth, kindred, and youth; Time takes away all these in a moment. Leaving aside this entire (world) which is of the nature of illusion, and knowing the state of Brahman, enter into it.
12. Day and night, dusk and dawn, winter and spring, come repeatedly. Time sports, life is fleeting, yet one does not leave the winds of desire.
13. Why worry about wife, wealth etc., and O crazy one; is there not for you the one who ordains? In the three worlds, it is only the association with good people that can serve as the boat that can carry one across the sea of birth (metempsychosis).
14. The ascetic with matted locks, the one with hairs pulled out one by one, the one who disguises himself variously with the ochre-colored robes – such a one is a fool who, though seeing does not see. Indeed, this varied disguise is for the sake of the belly.
15. The body has become decrepit; the head has turned grey; the mouth has been rendered toothless; grasping is a stick, the old man moves about. Even then, the mass of desires does not go.
El cuero decrepito; la cabeza gris; la boca sin dientes; aguantándose con un bastón, el anciano se mueve. Incluso entonces, el deseo no desaparece.
16. In front, there is a fire; at the back, there is the sun; in the night, (the ascetic sits) with the knees stuck to the chin; he receives alms in his palms, and lives under the trees; yet the bondage of desire does not leave him.
17. One goes on pilgrimage to the place where the Ganga joins the sea; or observes the religious vows with care; or offers gifts. But if he be devoid of knowledge, he does not gain release – according to all schools of thought – even in a hundred lives.
18. Living in temples or at the foot of tress, sleeping on the ground, wearing deer-skin, renouncing all possessions and their enjoyment – to whom will not dispassion bring happiness?
19. Let one practice concentration; or let one indulge in sense enjoyment. Let one find pleasure in company; or in solitude. He alone is happy, happy, verily happy, whose mind revels in Brahman.
20. For him, who has studied the Bhagavadgita even a Little, who has drunk a drop of the Ganga-water, and who has performed the worship of the Destroyer of the demon Mura (Viz. Sri Krishna) at least once, there is no tiff with Yama (the lord of death).
Para él, que ha estudiado el Bhagavadgita incluso un poco, quien ha bebido una gota del agua – de Ganga y quien ha realizado la adoración del destructor del demonio Mura (Viz.Sri Krishna) por lo menos una vez, no hay discusión con Yama (El Dios de la muerte)
21. Repeated Birth, repeated death and repeated lying in mother’s womb – this transmigrate process is extensive and difficult to cross: save me, O Destroyer of Mura (O Krisna), through your grace.
22. He who wears a dress made of rags that lie about in the streets, he who walks in the path that is beyond merit and demerit, the yogin whose mind is given up to yoga, revels (in Brahman) just as a child or as a mad-man.
23. Who are you? Who am I? When I have come? Who is my mother? Who, my father? Thus enquire, leaving aside the entire world which is comparable to a dream, and is essence less.
24. In you, in me, and elsewhere too, there is but one Visnu (God), vainly do you get angry with me, being impatient. See the self in all things, and leave off everywhere ignorance which is the cause of difference.
25. Make no effort to be either at war with, or in league with, enemy, friend, son, or relative. If you want to attain the status of Visnu (godhood) son, be equal-minded towards all things.
26. Leaving off desire, anger, greed, and delusion, make self-inquiry; who am I? They are fools who are without self-knowledge; as captives in hell, they are tortured.
27. The Bhagavadgita and the Sahasranama should be sung; the form of the Lord of Lakshmi (Visnu) should be always meditated on; the mind should be led to the company of the good; and wealth should be distributed among the indigent.
28. One easily takes to carnal enjoyment; afterwards, lo, there is a disease of the body. Although, in the world, death is the refuge, even then one does not relinquish sinful ways.
29. Wealth is no good; thus reflect always; there is not the least happiness there from; this is the truth. For the wealthy, there is fear even from a son; everywhere this is the regular mode.
30. The regulation of breath, the withdrawal of the senses (from their respective objects), the inquiry consisting in the discrimination between the eternal and the non-eternal, the method of mind-control associated with the muttering of mantras – perform these with great care.
El control de la respiración, el abandono de los sentidos (de sus respectivos objetos), La pregunta sobre la diferencia entre eterno y no eterno, el método del control de la mente asociado a la repetición de mantras – a todo esto con mucho cuidado.
31. Being devoted completely to the lotus-feet of the Master, become released soon from the transmigrate process. Thus, through the discipline of sense and mind-control, you will behold the deity that resides in your heart.
Ser completamente devoto de los pies de loto del maestro, pronto se libera del proceso de trasmigración. Por esto, a través de disciplina del sentido y del control mental, veras a la deidad que hay en tu corazón.