॥ Vairagyashatakam English Lyrics ॥
vairagyasatakam
1 trsnadusanam ।
cudottamsitacandracarukalikacancacchikhabhasvaro
liladagdhavilolakamasalabhah sreyodasagre sphuran ।
antahsphurjadaparamohatimirapragbharamuccatayanh
cetahsadmani yoginam vijayate jnanapradipo harah ॥ 1 ॥
1 Condemnation of Desire
To Him who appears radiant in the shimmering rays, like half-bloomed buds,
of the crescent moon which ornaments His head; who sportively burned Cupid
like a moth; whose presence augurs supreme well-being; who, like the sun,
inwardly dispels the dense darkness of ignorance engulfing the mind; who is
like a lamp of knowledge shining in the hearts of yogis; Victory to Shiva!
trsna = thirst (of desire)
dusanam = condemnation
cuda = head
uttamsita = made an ornament
candra = moon
caru = beautiful
kalika = partially opened buds
cancacchikha = lambent beams
bhasvarah = shining sun
lila = sport
dagdha = burnt up
vilola = unsteady
kama = passion
salabhah = a moth
sreyodasa = circumstances of prosperity
agre = in front of
sphuran = appearing
antahsphurjat = spreading forth in the heart
apara = endless
moha = ignorance
timira = night
pragbharam = heavy mass at the front
uccatayanh = smites away
cetah = heart
sadmani = in the temple of
yoginam = of the yogi
vijayate = proves victorious
jnanapradipah = light of knowledge
harah = Siva
bhrantam desamanekadurgavisamam praptam na kincitphalam
tyaktva jatikulabhimanamucitam seva krta nisphala ।
bhuktam manavivarjitam paragrhesvasankaya kakavat
trsne jrmbhasi papakarmapisune nadyapi santusyasi ॥ 2 ॥
Travelling across many difficult and dangerous places brought me no
wealth; giving up pride of lineage, I have served the rich in vain,
without self-respect, in others’ homes; I have craved and eaten like
crows in others’ homes; and still, oh Desire! instigator of wicked deeds,
you prosper and even then remain unsatisfied.
bhrantam = roamed
desam = places
aneka = various
durga = difficult
visamam = obstacles
praptam = obtained
na = not
kincit = even a little
phalam = result/wealth
tyaktva = having given up
jati = birth in a caste
kula = lineage
abhimanam = pride
ucitam = proper
seva = service
krta = having performed
nisphala = fruitless
bhuktam = fed
mana = honor
vivarjitam = devoid of
paragrhesu = in others’ homes
asankaya = hankering after gain
kakavat = like a crow
trsne = thirsting desire
jrmbhasi = increases
papakarmapisune = indicative of evil deeds
na adya api = not now even
santusyasi = satisfied
utkhatam nidhisankaya ksititalam dhmata girerdhatavo
nistirnah saritam patirnrpatayo yatnena samtositah ।
mantraradhanatatparena manasa nitah smasane nisah
praptah kanavaratako’pi na maya trsne sakama bhava ॥ 3 ॥
Digging the earth for wealth, smelting the rocks for prcious metals,
crossing the oceans, laboring to keep in favor of kings, chanting
incantations with a totally absorbed mind in cremation sites,–brought
me not even a broken piece of a glimmering shell. Oh Desire! therefore,
remain contented.
utkhatam = dug
nidhi = precious metals
sankaya = in quest of
ksititalam = earth
dhmata = smelted
gireh = stones
dhatavah = precious metals
nistirnah = crossed
saritam = oceans
patih = chief
nrpatayah = royal
yatnena = with effort
samtositah = favored
mantra = incantations
aradhana = worship
tatparena = utmost effort
manasa = mentally
nitah = carried out
smasane = cramation grounds
nisah = nights
praptah = achieved
kanavaratakah = a broken cowrie
api = even
na = not
maya = by me
trsne = desire
sakama = satisfied
bhava = be
khalalapah sodhah kathamapi tadaradhanaparaih
nigrhyantarbaspam hasitamapi sunyena manasa ।
krto vittastambhapratihatadhiyamanjalirapi
tvamase moghase kimaparamato nartayasi mam ॥ 4 ॥
Enduring somehow in servility the talk of the wicked; holding back tears;
smiling with a vacant mind; bowing low to wealthy but stupid people; oh
insatiable Desire! What other futile deeds would you have me dance in?
khala = wicked
alapah = talk
sodhah = shabby
kathamapi = somehow
tat = that
aradhanaparaih = servile attendance
nigrhya = suppressing
antarbaspam = tears
hasitam = smiling
api = even
sunyena = vacant
manasa = mentally
krtah = made
vitta = wealth
stambha = inactive
pratihata = dulled
dhiyam = intellect
anjalih = obeisance
api = also
tvam = you
ase = oh Desire!
moghase = with hopes thwarted
kim = what
aparam = other
atah = hence
nartayasi = dance
mam = me
amisam prananam tulitabisinipatrapayasam
krte kim nasmabhirvigalitavivekairvyavasitam ।
yadadhyanamagre dravinamadanihsamjnamanasam
krtam vitavridairnijagunakathapatakamapi ॥ 5 ॥
Our energies, as fickle as the water drops on the lotus leaf, we have spent
with thoughtless abandon. In front of the rich, with their minds dulled by the
arrogance of wealth, we have sinned by flattering ourselves.
amisam = our
prananam = all the vital forces
tulita = unsteady
bisini = lotus
patra = leaf
payasam = water
krte = done
kim = what
na = not
asmabhih = by us
vigalita = depraved
vivekaih = conscience
vyavasitam = performed
yat = which
adhyanam = of the rich
agre = in the presence
dravinamada = pride of wealth
nihsamjna = stupefied
manasam = minds
krtam = committed
vita = without
vridair = shame
nijaguna = own virtues
katha = reciting
patakam = sin
api = even
ksantam na ksamaya grhocitasukham tyaktam na samtosatah
sodha duhsahasitavatatapanaklesa na taptam tapah ।
dhyatam vittamaharnisam niyamitapranairna sambhoh padam
tattatkarma krtam yadeva munibhistaistaih phalairvancitah ॥ 6 ॥
Forgiving out of weakness, giving up comforts of the home out of lack
of fulfilment, tolerating the unbearable cold, wind, heat, without
fulfilling austerities, thinking of riches day and night withintense
energy but not on Shiva’s feet,; thus have we performed the actions of
the ascetic recluse, but devoid of the benefits.
ksantam = forgiven
na = not
ksamaya = forgiveness
grhocitasukham = comforts of home-life
tyaktam = renounced
na = not
samtosatah = with contentment
soDhA
duhsaha = inclement
sita = cold
vata = wind
tapana = heat
klesa = suffered inclement weather
na = not
taptam = heated
tapah = austerities
dhyatam = meditating
vittam = money
aharnisam = day and night
niyamita = controlled
pranaih = breath and vital forces
na = not
sambhoh = of Shiva
padam = feet
tattatkarma =those very acts
krtam = done
yadeva = which verily
munibhih = by reclusive saints
taistaih = those only
phalaih = of good results
vancitah = deprived of
bhoga na bhukta vayameva bhuktah
tapo na taptam vayameva taptah ।
kalo na yato vayameva yata-
strsna na jirna vayameva jirnah ॥ 7 ॥
We have not enjoyed mundane pleasures, but ourselves have been devoured by
desires. We have not performed austeriries, but got scorched ourselves,
nevertheless; time is not gone but we approach the end. Desires do not
wear out, only we ourselves are struck down by senility.
bhoga = worldly pleasures
na = not
bhukta = enjoyed
vayam eva = we ourselves
bhuktah = eaten up
tapah = austerities
na = not
taptam = performed
vayam eva = we ourselves
taptah = burnt
kalah = time
na = not
yatah = gone
vayam eva = we ourselves
yatah = gone
trsna = desire
na = not
jirna = reduced
vayam = we
eva = alone
jirnah = aged
valibhirmukhamakrantam palitenankitam sirah ।
gatrani sithilayante trsnaika tarunayate ॥ 8 ॥
Face covered with wrinkles, the head painted white with gray hair, the limbs
feeble, and yet Desire alone stays youthful.
vali = with wrinkles
mukham = face
akrantam = attacked
palitena = grey hair
ankitam = painted white
sirah = head
gatrani = limbs
sithilayante = enfeebled
trsnaika = desire alone
tarunayate = rejuvenating
nivrtta bhogeccha purusabahumano’pi galitah
samanah svaryatah sapadi suhrdo jivitasamah ।
sanairyastyutthanam ghanatimiraruddhe ca nayane
aho mudhah kayastadapi maranapayacakitah ॥ 9 ॥
With desires receding, even much respect of many dropping away, dear
friends close to my heart fleeing to heaven, standing up slowly with
the help of a stick, eyesight darkened by cataracts,—even then the
body in its stupidity, wonders at the prospect of death!
nivrtta = receded
bhogeccha = desire for pleasures
purusa = person
bahumanah = respect
api = also
galitah = lost
samanah = compeers
svaryatah = gone to heaven
sapadi = swiftly
suhrdah = dear friends
jivitasamah = as much as life
sanaih = slowly
yastyutthanam = raise oneself slowly with the help of a staff
ghanatimiraruddhe = covered by dense cataracts
ca = and
nayane = eyes
aho = alas
mudhah = stupidity
kayah = the body
tadapi = even then
maranapayacakitah = wonders at the thought of death
asa nama nadi manorathajala trsnatarangakula
ragagrahavati vitarkavihaga dhairyadrumadhvamsini ।
mohavartasudustaratigahana prottungacintatati
tasyah paragata visuddhamanaso nandanti yogisvarah ॥ 10 ॥
Hope, like a river, with fantasies as water, agitated by waves of desires;
attachments to various objects serving as prey; abounding in thoughts of greed,
like birds; destroying the foes of courage; surrounded by eddies of ignorance
deep and difficult to cross; with precipitous banks of anxiety—such a river
the perfected yogis of pure minds, cross to enjoy beatitude.
asa = hope
nama = named
nadi = river
manorathajala = of the water of desires
trsna = passions
taranga = waves
akula = raging
ragagrahavati = grasped by attachments to objects
vitarka = scheming thoughts (of greed)
vihaga = birds
dhairya = courage
druma = tree
dhvamsini = destroyer
mohavarta = whirlpools of ignorance
sudustara = impassable
ati = great
gahana = deep
prottunga = precipitous
cinta = anxiety
tati = banks
tasyah = their
paragatah = cross beyond
visuddha = purified
manasah = mind
nandanti = enjoy
yogisvarah = great yogis
visayaparityagavidambana ।
na samsarotpannam caritamanupasyami kusalam
vipakah punyanam janayati bhayam me vimrsatah ।
mahadbhih punyaughaisciraparigrhitasca visaya
mahanto jayante vyasanamiva datum visayinam ॥ 11 ॥
I do not see true well-being accruing from actions repeated life after life
in this world. On deep thought, I find it fearsome this collection of merits.
By this great store of merits further enjoyments can be procured. Attachment to
pleasures only brings more misery.
visaya = sensual objects
parityaga = giving up
vidambana = futile efforts
na = not
samsarotpannam = produced through life after life
caritam = performed
anupasyami = see
kusalam = well-being
vipakah = accumulation
punyanam = of virtues
janayati = engenders
bhayam = fear
me = in me
vimrsatah = on deep thinking
mahadbhih = by great
punya = merit
oghaih = stream
cira =constant
parigrhitah = earned
ca = and
visaya = sensual pleasures
mahantah = greatly
jayante = produces
vyasanamiva = misery
datum = giving
visayinam = those attached to pleasures
avasyam yatarascirataramusitvapi visaya
viyoge ko bhedastyajati na jano yatsvayamamun ।
vrajantah svatantryadatulaparitapaya manasah
svayam tyakta hyete samasukhamanantam vidadhati ॥ 12 ॥
Sensual pleasures will surely leave us sometime, even if they stay with us
for a long time. Then, what difference does it make if the people discard them
by their own choice? The mind is sorely afflicted if pleasures leave us
of their own accord. However, if people renounce them voluntarily, such
self-control gives infinite bliss.
avasyam = certainly
yatarah = gone
cirataram = long time
usitvapi = even after staying
visaya = sensual pleasures
viyoge = departure
kah = what
bhedah = difference
tyajati = give up
na = not
janah = people
yatsvayamamun = that of their own accord
vrajantah = leave
svatantryat = on their own
atula = incomparable
paritapaya = misery
manasah = mental
svayam = by themselves
tyakta = give up
hyete = verily these
sama = self-control
sukham = happiness
anantam = infinite
vidadhati = specially give
brahmajnanavivekanirmaladhiyah kurvantyaho duskaram
yanmuncantyupabhogabhanjyapi dhananyekantato nihsprhah ।
sampraptanna pura na samprati na ca praptau drdhapratyayan
vanchamatraparigrahanapi param tyaktum na sakta vayam ॥ 13 ॥
Ah! knowledge of Reality gained by discrimination through purified intellect
must be difficult. For it results from the absolute renunciation of desires
which wealth enabled them to enjoy. The same obtained in the past or present,
or to be obtained in the future, we are unable to renounce, though they remain
as mere longings.
brahmajnana = knowledge of supreme reality
viveka = discrimination
nirmala = pure
dhiyah = minds
kurvanti = do
aho = ah!
duskaram = difficult to achieve
yat = which
muncanty = discard
upabhogabhanjyapi = bringing enjoyment
dhanani = wealth
ekantatah = wholly
nihsprhah = those devoid of craving
sampraptanna = not obtained
pura = in the past
na = not
samprati = in the present
na = not
ca = and
praptau = obtained
drdha = firm
pratyayan = conviction
vanchamatra = desiring
parigrahanapi = to obtain
param = lasting
tyaktum = to give up
na = not
sakta = able
vayam = we
dhanyanam girikandaresu vasatam jyotih param dhyayatam
anandasrukananpibanti sakuna nihsankamankesayah ।
asmakam tu manorathoparacitaprasadavapitata-
kridakananakelikautukajusamayuh param ksiyate ॥ 14 ॥
Blessed are they who live in mountain-caves, meditating on the Supreme Light,
with the birds fearlessly sitting on their laps drinking the tears of joy.
Our life fades away, revelling in fantasies in palaces or on the banks
of refreshing ponds, or in pleasure gardens.
dhanyanam = blessed
girikandaresu = in mountain-caves
vasatam = living
jyotih = light
param = supreme
dhyayatam = meditating
ananda = joy
asrukanan = tear drops
pibanti = drink
sakuna = birds
nihsankam = without fear
ankesayah = sitting on laps
asmakam = our
tu = indeed
manoratha = fantasies
uparacita = created
prasada = palaces
vapitata- = on banks of waters
krida = sport
kananakelikautuka = pleasure gardens
jusam = fast
ayuh = life
param = fast
ksiyate = weakens ..14..
bhiksasanam tadapi nirasamekavaram
sayya ca bhuh parijano nijadehamatram ।
vastram visirnasatakhandamayi ca kantha
ha ha tathapi visaya na parityajanti ॥ 15 ॥
For eating I have tasteless food once a day, after begging of alms; the earth
for a bed, and my own body as a servant; for dress, a blanket made from
hundreds of rags; and yet alas! sensual desires do not leave me!
bhiksasanam = food by begging
tadapi = that too
nirasam = tasteless
ekavaram = once a day
sayya = bed
ca = and
bhuh = earth
parijanah = attendants
vastram = dress
visirna = worn out
satakhandamayi = torn in hundred pieces
ca = and
kantha = patched up
ha = alas
ha = alas
tathapi = even then
visaya = sensual craving
na = not
parityajanti = give up
stanau mamsagranthi kanakakalasavityupamitau
mukham slesmagaram tadapi ca sasankena tulitam ।
sravanmutraklinnam karivarasiraspardhi jaghanam
muhurnindyam rupam kavijanavisesairguru krtam ॥ 16 ॥
The poets give such metaphors as golden vessels to the breasts which are
but two lumps of flesh; the mouth, seat of phlegm and mucus, are compared to
the moon; the loins, outlet for wet urine, are likened to the forehead of
an elephant; thus glorifying the human form that is always contemptible.
stanau = breasts
mamsagranthi = lumps of flesh
kanakakalasavityupamitau = compared to golden jugs
mukham = mouth
slesma = saliva/phlegm
agaram = seat
tadapi = yet
ca = and
sasankena = to the moon
tulitam = compared to
sravan = flowing
mutra = urine
klinnam = fouled
karivara = elephant
sira = head
spardhi = likened to
jaghanam = hip and loins
muhurnindyam = ever despicable
rupam = form
kavijana = poets
visesaih = especially
guru = great
krtam = done
eko ragisu rajate priyatamadehardhahari haro
niragesu jano vimuktalalanasango na yasmatparah ।
durvarasmarabanapannagavisavyaviddhamugdho janah
sesah kamavidambitanna visayanbhoktum na moktum ksamah ॥ 17 ॥
Uniquely great is Shiva among the sensuous, for he shares half the body with
His beloved; among the dispassionate no one excels Him in detachment from women.
Rest of the people, stunned in infatuation by Cupid’s irresistible arrows tipped
with serpent poison, can neither enjoy their desires nor give them up at will.
ekah = one, unique
ragisu = sensual
rajate = stands out
priyatama = beloved
deha = body
ardhahari = sharing
harah = Siva
niragesu = among the dispassionate
janah = people
vimukta = free
lalana = woman
sangah = company
na = not
yasmat = from which
parah = superior
durvarasmara = irresistible, Cupid
bana = arrow
pannaga = snake
visa = poison
vyaviddha = smitten
mugdhah = stupefied
janah = people
sesah = rest
kamavidambitan =infatuated by love
na = not
visayanbhoktum = enjoying desires
na = not
moktum = give up
ksamah = able
ajanandahatmyam patatu salabhastivradahane
sa mino’pyajnanadvadisayutamasnatu pisitam ।
vijananto’pyete vayamiha vipajjalajatilan
na muncamah kamanahaha gahano mohamahima ॥ 18 ॥
Like a moth falling in fire, not knowing its burning power; or like the fish
caught in ignorance by the baited hook; we, despite knowing the dangers, do not
renounce sensual pleasures. Oh! how profound is the glory of delusion!
ajanan = not knowing
dahatmyam = burning power
patatu = falls
salabhah = moth
tivra = glowing
dahane = in fire
sa = that
minah = fish
api = also
ajnanad = due to ignorance
vadisa = fish-hook
yutam = with
asnatu = fish also due to ignorance eats from the hook
pisitam = bait
vijanantah = intellectual understanding
api = even
ete = herewith
vayamiha = we here
vipajjalajatilan = complex and dangerous
na = not
muncamah = give up
kamanahaha = sensuality
gahanah = profound
mohamahima = power of delusion
trsa susyatyasye pibati salilam sitamadhuram
ksudhartah salyannam kavalayati mamsadikalitam ।
pradipte kamagnau sudrdhataramalingati vadhum
pratikaram vyadheh sukhamiti viparyasyati janah ॥ 19 ॥
When the mouth is parched with thirst, a person drinks cool and sweet water;
when smitten with hunger the person eats rice, flavored with meat et cetera.;
when afire with passion, he embraces the wife with great firmness; thus, joy
is the remedying of these diseases(thirst,hunger,lust), and yet how much distress
in these remedies!
trsa = thirst
susyat = parched
asye = mouth
pibati = drinks
salilam = water
sita = cold
madhuram = refreshing
ksudhartah = hunger-stricken
salyanam = cooked food
kavalayati = eats
mamsadikalitam = made delicious by adding meat, etc.
pradipte = aroused
kamagnau = fiery desire
sudrdhataram = very firmly
alingati = embraces
vadhum = wife
pratikaram = opposing
vyadheh = diseases
sukhamiti = happiness
viparyasyati = upset
janah = persons
tungam vesma sutah satamabhimatah samkhyatigah sampadah
kalyani dayita vayasca navamityajnanamudho janah ।
matva visvamanasvaram nivisate samsarakaragrhe
samdrsya ksanabhamguram tadakhilam dhanyastu samnyasyati ॥ 20 ॥
Owning towering mansions, with sons honored by the learned and wealthy;
with a charitable and youthful wife, the ignorant people regard this
world as permanent, and enter this prison of repeated cycles of birth
and death. Blessed indeed is one who sees the momentary transience and
renounces it.
tungam = tall
vesma = mansions
sutah = sons
satamabhimatah = honored by the learned
samkhyatigah = immeasurable
sampadah = wealth
kalyani = beneficent
dayita = charitable
vayah = age
ca = and
navam = young
iti = thus
ajnana = ignorance
mudhah = deluded
janah = persons
matva = thinking
visvam = world
anasvaram = permanent
nivisate = regard
samsara = world cycles (creation-dissolution)
karagrhe = prison
samdrsya = having seen
ksanabhamguram = momentariness
tadakhilam = all that
dhanyastu = blessed indeed
samnyasyati = renounces
yancadainyadusanam ।
dina dinamukhaih sadaiva sisukairakrstajirnambara
krosadbhih ksudhitairnirannavidhura drsya na cedgehini ।
yancabhangabhayena gadgadagalattrutyadvilinaksaram
ko dehiti vadetsvadagdhajatharasyarthe manasvi puman ॥ 21 ॥
Distressed, misery written on her face, constantly tugged at her worn-out
clothes by hungry, crying children—if one were to see such a wife,
what wise person, smitten with hunger, with a choked and faltering voice,
would say ᳚Give me᳚, fearing refusal of his entreaty?
yanca = supplicant attitude
dainya = poverty
dusanam = condemnation
dina = suffering
dinamukhaih = piteous faces
sadaiva = always
sisukaih = by children
akrsta = pulling
jirna = worn out
ambara = clothes
krosadbhih = crying
ksudhitairnirannavidhura = hungry without food
drsya = seeing
na = not
ced = if it be
gehini = one’s wife
yanca = request
bhanga = refusal
bhayena = fear of
gadgadagalat = choking
trutyad = faltering
vilina = jumbled
aksaram = voice
kah = who
dehiti = give me, thus
vadet = speaks
sva = one’s own
dagdha = on fire
jatharasya = of the stomach
arthe = for the sake of
manasvi = wise
puman = man
abhimatamahamanagranthiprabhedapatiyasi
gurutaragunagramambhojasphutojjvalacandrika ।
vipulavilasallajjavallivitanakutharika
jatharapithari duspureyam karoti vidambanam ॥ 22 ॥
Clever in undoing the knots of self-respect; like the moonlight brightly
shining on the lotus of virtues; like a hatchet cutting off the lush creepers
of our vaunted modesy— such is the hard mockery of filling the pit of
the stomach
abhimatamahamanagranthiprabhedapatiyasi = fond self-respect,like
knots,being cleverly cut
gurutaragunagramambhojasphutojjvalacandrika = greatly valued
virtues of the lotus in bright moonlight
vipulavilasallajjavallivitanakutharika = great modesty,growing
abundantly like creepers, cut by a scythe
jatharapithari = pit of the stomach
duspureyam = hard to fill
karoti = do
vidambanam = undoing
punye grame vane va mahati sitapatacchannapalim kapalim
hyadaya nyayagarbhadvijahutahutabhugdhumadhumropakanthe ।
dvaram dvaram pravisto varamudaradaripuranaya ksudharto
mani pranaih sanatho na punaranudinam tulyakulyesu dinah ॥ 23 ॥
Wandering in holy places or extensive forests, whose outskirts are grey with
smoke of fires tended by priests expert in rituals; a begging bowl in hand
covered with a white cloth; entering from door to door to appease the distressing
hunger by filling the stomach and sustaining the energy, is preferred by a
self-respecting person to being a beggar among his compeers every day.
punye = holy
grame = places
vane = forests
va = or
mahati = great
sita = white
patacchannapalim = cloth covering
kapalim = begging bowl
hi = indeed
adaya = taking
nyayagarbha = experts in rituals
dvija = brahmanas
hutahutabhug = sacrificial fires
dhuma = smoke
dhumra = grey
upakanthe = periphery
dvaram = door
dvaram = door
pravistah = enter
varam = man of self respect
udaradari = cavity of the stomach
puranaya = filling
ksudhartah = craving with hunger
mani = self-respecting
pranaih = energies
sanathah = preserved
na = not
punaranudinam = day to day
tulyakulyesu = among one’s peers
dinah = beggar
gangatarangakanasikarasitalani
vidyadharadhyusitacarusilatalani ।
sthanani kim himavatah pralayam gatani
yatsavamanaparapindarata manusyah ॥ 24 ॥
Have the Himalayan ranges, cooled by the fine spray from the waves of the Ganges,
and with the beautiful rocky plateaus habited by celestial musicians, dissolved
and disappeared, prompting people to disgrace themselves by depending on others
for their livelihood?
gangataranga = waves of Ganges
kana = minute bits
sikara = spray
sitalani = cool
vidyadhara = celestial beings expert in the arts
adhyusita = inhabited
caru = beautiful
sila = rock
talani = plateaus
sthanani = places
kim = why
himavatah = rocky
pralayam = destruction
gatani = gone
yat = which
savamana =humiliated
parapindarata = dependent on others
manusyah = human beings
kim kandah kandarebhyah pralayamupagata nirjhara va giribhyah
pradhvasta va tarubhyah sarasaphalabhrto valkalinyasca sakhah ।
viksyante yanmukhani prasabhamapagataprasrayanam khalanam
duhkhaptasvalpavittasmayapavanavasannartitabhrulatani ॥ 25 ॥
Have the roots and herbs from the caves gone out of existence, or have
the streams disappeared from the mountains, or have the trees yielding
succulent fruits on their branches and barks from their trunks been
destroyed, which would lead these wicked folks, destitute of good
breeding, to show their faces, with eyebrows dancing like wind-blown
creepers due to arrogance of laboriously earning their meager livelihood?
kim = is it
kandah = roots/herbs
kandarebhyah = from caves
pralayamupagata = disappeared
nirjhara = streams
va = or
giribhyah = from mountains
pradhvasta = destroyed
va = or
tarubhyah = from trees
sarasa = juicy
phala = fruits
bhrtah = bearing
valkalinyah = giving barks
ca = and
sakhah = branches
viksyante = gone
yanmukhani = whose faces
prasabham = extremely
apagata = devoid of
prasrayanam = good breeding
khalanam = wicked
duhkha = misery
apta = acquired
svalpa = little
vitta = wealth
smaya = arrogance
pavana = wind
vasan = moved vy
nartita = dancing
bhru = eye-brow
latani = creepers
punyairmulaphalaistatha pranayinim vrttim kurusvadhuna
bhusayyam navapallavairakrpanairuttistha yavo vanam ।
ksudranamavivekamudhamanasam yatresvaranam sada
vittavyadhivikaravihvalagiram namapi na sruyate ॥ 26 ॥
Now, accepting lovingly the sacred roots and fruits for sustenance and the
earth covered with fresh leaves of branches for a bed, let us go forth to the
forest, where people whose minds are mean and devoid of discretion, and who
always talk excruciatingly of the afflictions of wealth, are not even heard from.
punyaih = sacred
mula = roots
phalaih = fruits
tatha = therefore
pranayinim = enjoyable
vrttim = attitude
kurusva = make
adhuna = now
bhusayyam = the earth as a bed
nava = new
pallavaih = leaves
akrpanaih = without grief
uttistha = arise
yavah = go
vanam = forest
ksudranam = of the trivial
aviveka = unintelligent
mudha = stupid
manasam = minds
yatresvaranam = where, of the rich
sada = always
vitta = wealth
vyadhi = afflictions
vikara = unfavorable changes
vihvala = excruciating
giram = talk
namapi = even the name
na = not
sruyate = heard
phalam svecchalabhyam prativanamakhedam ksitiruham
payah sthane sthane sisiramadhuram punyasaritam ।
mrdusparsa sayya sulalitalatapallavamayi
sahante santapam tadapi dhaninam dvari krpanah ॥ 27 ॥
With fruits available at will in every forest, and cool, sweet water from holy
streams in every place, and a bed made of tender leaves and twigs, still these
miserable people endure sorrow at the gates of the rich.
phalam = fruit
sveccha = at will
labhyam = got
prativanam = in every forest
akhedam = without sorrow
ksitiruham = walk on the earth
payah = water
sthane = place
sthane = place
sisiramadhuram = cool, sweet
punyasaritam = holy streams
mrdusparsa = soft to touch
sayya = bed
sulalita = tender
lata = creepers
pallavamayi = made of twigs
sahante = suffer
santapam = grief
tadapi = still
dhaninam = of the wealthy
dvari = at the doors
krpanah = pitiable
ye vartante dhanapatipurah prarthanaduhkhabhajo
ye calpatvam dadhati visayaksepaparyaptabuddheh ।
tesamantahsphuritahasitam vasarani smareyam
dhyanacchede sikharikuharagravasayyanisannah ॥ 28 ॥
Those who grovel before the rich, and those given to meanness with their reason
satisfied with mere sensual pleasures, may I recall their days of plight with
an inner smile, while lying down on a stone-bed in a mountain-cave, during lulls
in-between meditation.
ye = who
vartante = behave
dhanapatipurah = rich
prarthana = supplication
duhkhabhajah = suffering misery
ye = who
calpatvam = and meanness
dadhati = given to
visaya = sensual pleasures
aksepaparyapta = contented
buddheh = minds
tesam = their
antahsphurita = inwardly arising
hasitam = smiling
vasarani = days
smareyam = remember
dhyanacchede = in intervals of meditation
sikhari = on the mountain
kuhara = cave
gravasayya = bed of stone
nisannah = lying
ye santosanirantarapramuditastesam na bhinna mudo
ye tvanye dhanalubdhasamkuladhiyastesam na trsna hata ।
ittham kasya krte krtah sa vidhina kidrkpadam sampadam
svatmanyeva samaptahemamahima merurna me rocate ॥ 29 ॥
The joy of those who are contented remains uninterrupted, while those greedy for
wealth and with confused reason never have their cravings killed. Therefore, for
what purpose did the Creator bring into existence the Meru mountain of infinite
riches, which serves only to glorify itself? I have no taste for it.
ye = they
santosa = contentement
nirantara = uninterrupted
pramuditah = felicitous
tesam = their
na = not
bhinna = interrupted
mudah = happy
ye = they
tvanye = others
dhana = wealth
lubdha = greed
samkula = confounded
dhiyah = reason
tesam = of those
na = not
trsna = thirst, craving
hata = killed
ittham = such
kasya = whose
krte = done
krtah = finished
sa = that
vidhina = by the Creator
kidrkpadam = thus
sampadam = wealth
svatmanyeva = in itself
samapta = end
hema = gold
mahima = glory
merurna = not Meru (mountain of gold)
me = to me
rocate = like
bhiksaharamadainyamapratisukham bhiticchidam sarvato
durmatsaryamadabhimanamathanam duhkhaughavidhvamsanam ।
sarvatranvahamaprayatnasulabham sadhupriyam pavanam
sambhoh satramavaryamaksayanidhim samsanti yogisvarah ॥ 30 ॥
Food obtained by begging alms is not humiliating, gives joy that is
not dependent on fulfilling others’ needs, and is totally devoid of
fear. It destroys envy, arrogance, pride, impatience, and the stream of
miseries. It is easily available everywhere, without great effort, and
regarded as sacred by holy persons. It is like Shiva’s feeding house,
ever accessible and inexhaustible. Thus do the perfected
yogis describe it.
bhiksa = alms
aharam = food
adainyam = not humiliating
apratisukham = pleasure, not dependent(earning,social duty,etc)
bhiticchidam = devoid of fear
sarvatah = totally
durmatsarya = wicked envy
mada = arrogance
abhimana = pride
mathanam = destruction
duhkha = sorrow
ogha = flow
vidhvamsanam = removal
sarvatra = everywhere
anvaham = everyday
aprayatna = with little effort
sulabham = easily
sadhupriyam = dear to the holy persons
pavanam = purifying
sambhoh = Siva’s
satram = feeding house
avaryam =accessible
aksayanidhim = inexhaustible
samsanti = praise
yogisvarah = perfected yogis
bhogasthairyavarnanam ।
bhoge rogabhayam kule cyutibhayam vitte nrpaladbhayam
mane dainyabhayam bale ripubhayam rupe jaraya bhayam ।
sastre vadibhayam gune khalabhayam kaye krtantadbhayam
sarvam vastu bhayanvitam bhuvi nrnam vairagyamevabhayam ॥ 31 ॥
4 Description of the transiency of Enjoyments:
There is fear of disease in the enjoyment of sensual pleasures; in
lineage, fear of decline; in riches, fear of kings; fear of humiliation
in honor; fear of enemies when in power; fear of old age in beauty; in
learning, fear of disputants; in virtue, fear of the wicked; in body,
fear of death. All facets of man’s life on
earth engender fear; renunciation alone is fearless.
bhoga = enjoyments
asthairya = trasitoriness
varnanam = description
bhoge = in enjoyment
roga = disease
bhayam = fear
kule = in lineage
cyutibhayam = fear of disgrace
vitte = in wealth
nrpaladbhayam = fear of more powerful kings
mane = in honor
dainyabhayam = dishonor
bale = in strength
ripubhayam = fear of enemies
rupe = in beauty
jaraya = old age
bhayam = fear
sastre = in scriptural knowledge
vadibhayam = fear of debaters
gune = in virtue
khalabhayam = fear of the wicked
kaye = in body
krtantadbhayam = fear of death
sarvam = all
vastu = existece
bhayanvitam = pervaded by fear
bhuvi = in this world
nrnam = of persons
vairagyam = renunciation
eva = alone
abhayam = fearless
akrantam maranena janma jarasa catyujjvalam yauvanam
santoso dhanalipsaya samasukham praudhanganavibhramaih ।
lokairmatsaribhirguna vanabhuvo vyalairnrpa durjanaih
asthairyena vibhutayo’pyupahata grastam na kim kena va ॥ 32 ॥
Birth is attacked by death, and bright youth by old age; contentment
by greed for wealth; peace of mind by seductive women; virtues by the
envy of others; forests by beasts of prey; kings by the unscrupulous;
and even fame by transitoriness. Is there anything on earth that is
not afflicted by something?
akrantam = attacked
maranena = by death
janma = birth
jarasa = by old age
ca = and
ati = exceedingly
ujvalam = bright
yauvanam = youth
santosah = joy
dhanalipsaya = by greed
samasukham = joy of self-control
praudha = clever
angana = women
vibhramaih = wiles
lokaih = people’s
matsaribhih = envy
guna = virtues
vanabhuvah = forests
vyalaih = by beasts of prey
nrpa durjanaih = kings by the unscrupulous
asthairyena = by transience
vibhutayah = powers
api = even
upahata = destroyed
grastam = afflicted by
na = not
kim = what
kena = by what
va = indeed
adhivyadhisatairjanasya vividhairarogyamunmulyate
laksmiryatra patanti tatra vivrtadvara iva vyapadah ।
jatam jatamavasyamasu vivasam mrtyuh karotyatmasat
tatkim tena nirankusena vidhina yannirmitam susthiram ॥ 33 ॥
Hundreds of varieties of illness root out health of people. Adversities find an
open door wherever Laxmi, Goddess of Wealth, is present. Whatever is born,
Death is sure to make it powerless and aborb it into itself, again and again.
Then what has the Creator made that can be regarded as stable?
adhivyadhisataih = hundreds of ailments
janasya = of people
vividhaih = various
arogyam = health
unmulyate = destroyed
laksmih = where the Goddess of wealth
yatra = where
patanti = lurk
tatra = there
vivrta = open
dvara = doors
iva = as if
vyapadah = perils
jatam = born
jatam = born
avasyam = surely
asu = very soon
vivasam = powerless
mrtyuh = death
karoti = makes
atmasat = its own
tatkim = then, what
tena = by him
nirankusena = absolute
vidhina = by the Creator
yannirmitam = whatever is created
susthiram = stable
bhogastungatarangabhangataralah pranah ksanadhvamsinah
stokanyeva dinani yauvanasukhasphurtih priyasu sthita ।
tatsamsaramasarameva nikhilam buddhva budha bodhakah
lokanugrahapesalena manasa yatnah samadhiyatam ॥ 34 ॥
Sensual pleasures are transient like the breaking of high waves. Life can end
in a moment. Youthful cheerfulness in infatuation lasts only a few days. Wise
teachers, having realised that the whole revolving wheel of life is lacking
in true worth, strive to achieve equanimity for the benefit of the people.
bhogah = enjoyments
tunga = high
taranga = waves
bhanga = broken
taralah = unstable
pranah = life
ksana = moment
dhvamsinah = destroyed
stokanyeva = few, indeed
dinani = days
yauvana = youth
sukhasphurtih = buoyancy of happiness
priyasu = loved ones
sthita = stays
tat = that
samsaram = wheel of existence
asaram = that wheel of life, with no substance
eva = verily
nikhilam = all
buddhva = knowing
budha = wise ones
bodhakah = preachers
loka = humanity
anugraha = benefit
pesalena = motivated for
manasa = in their minds
yatnah = effort
samadhiyatam = to attain equanimity
bhoga meghavitanamadhyavilasatsaudaminicancala
ayurvayuvighattitabjapatalilinambuvadbhanguram ।
lola yauvanalalasastanubhrtamityakalayya drutam
yoge dhairyasamadhisiddhasulabhe buddhim vidhadhvam budhah ॥ 35 ॥
Sensual pleasures are as fickle as the flash of lightning in the
clouds. Life can collpse as easily as the drop of water on the edge of a
lotus leaf swayed by the wind. Fickle are the longings in youth. Quickly
realising this, let the wise ones engage their minds in equanimity,
attained easily by courage.
bhoga = enjoyments
meghavitanamadhya = in a mass of clouds
vilasat = play
saudamini = lightning
cancala = fleeting quick
ayuh = life
vayu = wind
vighattita = dispersed
abja = lotus
patali = leaf
lina = attached
ambuvat = like water
bhanguram = insecure
lola = unsteady
yauvana = youth
lalasah = desires
tanu = body
bhrtam = bearing
iti = thus
akalayya = realising
drutam = speedily
yoge = in union with the Divine
dhairya = patience
samadhi = equanimity
siddha = attained
sulabhe = easily
buddhim = mind/intellect
vidhadhvam = fix
budhah = wise ones
ayuh kallolalolam katipayadivasasthayini yauvanasrih
arthah samkalpakalpa ghanasamayatadidvibhrama bhogapugah ।
kanthaslesopagudham tadapi ca na ciram yatpriyabhih pranitam
brahmanyasaktacitta bhavata bhavabhayambodhiparam taritum ॥ 36 ॥
Life undulates like a wave. Youthful beauty lasts a few days. Riches are
as short-lived as thoughts. The successive enjoyments are like autumnal
lightning flashes. The beloved’s embrace round the neck lasts only
a moment. Lovingly tie your mind to Brahman to overcome the fear of
crossing the ocean of cycles of births and deaths.
ayuh = life
kallola = big wave
lolam = changing
katipaya = a few
divasa = days
sthayini = lasts
yauvana = youth
srih = beauty
arthah = wealth
samkalpakalpa = transient as thought
ghanasamaya = autumnal
tadit = lightning
vibhrama = occasional flashes
bhogapugah = whole series of enjoyments
kanthaslesa = around the neck
upagudham = embrace
tadapi = yet
ca = and
na = not
ciram = long
yat = which
priyabhih = by the loved ones
pranitam = given
brahmaNi in Brahman
asakta = engrossed
citta = mind
bhavata = your
bhava = existence
bhaya = fear
ambodhi = ocean
param = beyond
taritum = to cross over
krcchrenamedhyamadhye niyamitatanubhih sthiyate garbhavase
kantavislesaduhkhavyatikaravisamo yauvane copabhogah ।
vamaksinamavajnavihasitavasatirvrddhabhavo’pyasadhuh
samsare re manusya vadata yadi sukham svalpamapyasti kimcit ॥ 37 ॥
Life in the womb involves lying in discomfort amidst unclean surroundings,
with the limbs confined. Enjoyments in youth are vitiated by intense
sorrow when separated from the beloved. Even old age incurs contempt and
derision of women. Oh, men! say, is there even a trace of happiness in
such a life?
krcchrena = with difficulty
amedhya = impure matter
madhye = amidst
niyamitatanubhih = with the body cramped
sthiyate = resides
garbhavase = in the womb
kanta = wife
vislesa = separation
duhkha = sorrow
vyatikara = misfortune
visamah = difficult
yauvane = in youth
ca = and
upabhogah = enjoyment
vamaksinam = of women
avajna = contempt
vihasitavasatih = laughing
vrddha = old
bhavah = emotion
api = even
asadhuh = undesirable
samsare = in the wheel of life
re = oh!
manusya = men
vadata = say
yadi = when
sukham = happiness
svalpam = a little
api = even
asti = exists
kimcit = small
vyaghriva tisthati jara paritarjayanti
rogasca satrava iva praharanti deham ।
ayuh parisravati bhinnaghatadivambho
lokastathapyahitamacaratiti citram ॥ 38 ॥
Like a tigress, fearsome is old age. Illnesses attack the body like
enemies. Life flows like water from a leaky vessel. Yet, is it not
a wonder that man engages in actions not conducive to well-being?
vyaghriva = like a tigress
tisthati = stands
jara = old age
paritarjayanti = frightens
rogah = diseases
ca = and
satrava = enemies
iva = like
praharanti = attack
deham = body
ayuh = life
parisravati = flows
bhinna = broken
ghatat = pot
iva = as if
ambhah = water
lokah = people
tathapi = even then
ahitam = wicked
acaratiti = perform
citram = wonderful
bhoga bhanguravrttayo bahuvidhastaireva cayam bhavah
tatkasyeha krte paribhramata re lokah krtam cestitaih ।
asapasasatopasantivisadam cetah samadhiyatam
kamotpattivasatsvadhamani yadi sraddheyamasmadvacah ॥ 39 ॥
Varied and transient pleasures make up this life. Then why do you
wander here exerting yourself incessantly? The bonds of hope arising
from desires, with their hundreds of strings, to be appeased to attain
equanimity of mind, only faith in the word of the Supreme Abode and
mental concentration on it can achieve it.
bhoga = enjoyments
bhangura = transient
vrttayah = nature
bahuvidhah = various
taih = by them
eva = only
cayam = and this
bhavah = world
tat = that
kasya = of which
iha = here
krte = do
paribhramata = wander
re = oh!
lokah = people
krtam = done
cestitaih = exerting
asa = desire
pasa = noose
sata = hundred
upasanti = peace
visadam = disturbing
cetah = mind
samadhiyatam = for equanimity
kama = desire
utpattivasat = arising from
svadhamani = in its Supreme Foundation
yadi = if
sraddheyam = faith
asmad = our
vacah = word
brahmendradimarudganamstrnakananyatra sthito manyate
yatsvadadvirasa bhavanti vibhavastrailokyarajyadayah ।
bhogah ko’pi sa eka eva paramo nityodito jrmbhate
bho sadho ksanabhamgure taditare bhoge ratim ma krthah ॥ 40 ॥
Where Brahma, Indra, and other hosts of gods appear as worth as little
as blades of grass; where taste is lost for the greatest possessions,
like the sovereignty over the three worlds; such is the unique enjoyment
of Brahman, eternal, supreme, and immutable. Oh Pure One! indulge not
in any pleasure that lasts no more than a
moment.
brahma = Brhama
indra = Indra
adi = and other
marudganan = hosts of gods
trnakanan = like blades of grass
yatra = where
sthitah = stand
manyate = consider
yat = which
svadad = tasting
virasa = tatsteless
bhavanti = become
vibhavah = sovereignty
trailokya = three worlds
rajya = rulership
adayah = and other wealth
bhogah = enjoyments
ko’pi = who even
sa = he
eka = one
eva = only
paramah = supreme
nityoditah = immutable
jrmbhate = increases
bho = oh!
sadho = saint!
ksanabhamgure = transitory
taditare = that other
bhoge = enjoyment
ratim = pleasures
ma = do not
krthah = engross
kalamahimanuvarnanam ।
sa ramya nagari mahansa nrpatih samantacakram ca tat
parsve tasya ca sa vidagdhaparisattascandrabimbananah ।
udvrttah sa ca rajaputranivahaste bandinastah kathah
sarvam yasya vasadagatsmrtipatham kalaya tasmai namah ॥ 41 ॥
Description of the Glory Of Time:
Salutations to Time! Under your sway all these passed away to form
mere memories: that enchanting city, that great king surrounded by his
vassals and clever advisers by his side, beauties with moon-like faces,
headstrong princes, and flattering court-musicians!
kala = time
mahima = glory
anuvarnanam = description
sa = that
ramya = enchanting
nagari = city
mahansa = that great
nrpatih = king
samantacakram = surrounded by
ca = and
tat = that
parsve = side
tasya = his
ca = and
sa = that
vidagdha = crafty
parisattah = counsellors
candra = moon
bimba = disk
ananah = faces
udvrttah = wayward
sa = he
ca = and
rajaputranivahaste = wayward princes
bandinastah = courtiers
kathah = songs
sarvam = all
yasya = whose
vasat = influenced
agat = went
smrti = memory
patham = way
kalaya = Father Time
tasmai = to him
namah = salutations
yatranekah kvacidapi grhe tatra tisthatyathaiko
yatrapyekastadanu bahavastatra naiko’pi cante ।
ittham neyau rajanidivasau lolayandvavivaksau
kalah kalyo bhuvanaphalake kridati pranisaraih ॥ 42 ॥
Where in some home there were many occupants, now there is only one; where there
was one or successively many, none is left in the end. Thus does Time expertly
play the game on the checker-board of this world, with creatures as the pieces
to be moved, and throwing the dice of days and nights.
yatra =where
anekah = many
kvacidapi = in some
grhe = home
tatra = there
tisthati = stands
atha = now
ekah = one
yatra = where
api = even
ekah = one
tadanu = afterward
bahavah = many
tatra = there
na = not
ekah = one
api = even
ca = and
ante = in the end
ittham = thus
neyau = these two
rajanidivasau = night and day
lolayan = throws
dvavivaksau = the two dice
kalah = time
kalyah = clever, dextrous
bhuvanaphalake = checkerboard of life
kridati = plays
pranisaraih = with creatures
adityasya gatagatairaharahah samksiyate jivitam
vyaparairbahukaryabharagurubhih kalo’pi na jnayate ।
drstva janmajaravipattimaranam trasasca notpadyate
pitva mohamayim pramadamadiramunmattabhutam jagat ॥ 43 ॥
With the sun rising and setting daily, life ebbs away, and Time passes
unknowingly under the heavy burden of various activities. Watching birth,
ageing, suffering, and death, no distress is felt, for the world has
become insane by drinking the intoxicating wine of infatuation.
adityasya = of the sun
gatagataih = going and coming
aharahah = day after day
samksiyate = shortens
jivitam = life
vyaparaih = affairs
bahukarya = many duties
bhara = burden
gurubhih = heavy
kalo’pi = even time
na = not
jnayate = not felt
drstva = seeing
janma = birth
jara = old age
vipatti = calamity
maranam = death
trasah = fear
ca = and
notpadyate = not produce
pitva = drinking
mohamayim = producing delusion
pramada = stupefying
madiram = wine
unmatta = mad
bhutam = become
jagat = world
ratrih saiva punah sa eva divaso matva mudha jantavo
dhavantyudyaminastathaiva nibhrtaprarabdhatattatkriyah ।
vyaparaih punaruktabhuta visayairitthamvidhenamuna
samsarena kadarthita vayamaho mohanna lajjamahe ॥ 44 ॥
Watching the night following the day, creatures still vainly persist in running
busily with various actions motivated by desires. Such repetitious actions,alas!
born of desires bring us no shame, keeping us deluded in the revolving cylces of
births and deaths.
ratrih = night
saiva = that even
punah = again
sa = that
eva = even
divasah = day
matva = seeing
mudha = vainly
jantavah = creatures
dhavanti = run
udyaminah = persistently
tathaiva = similarly
nibhrta = set in motion
prarabdha = results of past deeds
tattatkriyah = various activities
vyaparaih = by actions
punaruktabhuta = repeatedly
visayaih = by desires
itthamvidhena = thus
amuna = by us
samsarena = by the revolving wheel of life
kadarthita = by what reason
vayamahah = we alas
mohanna = not deluded
lajjamahe = ashamed
na dhyatam padamisvarasya vidhivatsamsaravicchittaye
svargadvarakavatapatanapaturdharmo’pi noparjitah ।
nari pinapayodharoruyugalam svapne’pi nalingitam
matuh kevalameva yauvanavanacchede kuthara vayam ॥ 45 ॥
To break away from the bondage of this world, we have not meditated on
the Lord’s feet; nor have we performed rituals to acquire merits enough
to open heaven’s gates. Nor, even in our dreams, have we embraced a
woman with full-grown breasts. We have, by being born, only served the
purpose like an axe to to cut the bloom of our
mother’s youth.
na = not
dhyatam = meditated on
padamisvarasya = the Lord’s feet
vidhivat = in prescribed form
samsara = wheel of life
vicchittaye = for destroying the (bondage) of the world
svarga = heaven
dvarakavata = panels of the door
patanapatuh = dextrous in breaking open
dharmah = merit
api = even
noparjitah = not accumulated
nari = woman
pina = rounded
payodharah = breasts
yugalam = pair
uru = thigh
svapne’pi = even in dream
nalingitam = embraced
matuh = mother
kevalam = essentially
eva = only
yauvana = youth
vana = garden
cchede = destroying
kuthara = hatchet
vayam = we
nabhyasta prativadivrndadamani vidya vinitocita
khadgagraih karikumbhapithadalanairnakam na nitam yasah ।
kantakomalapallavadhararasah pito na candrodaye
tarunyam gatameva nisphalamaho sunyalaye dipavat ॥ 46 ॥
Not having studied and acquired adequate knowledge to defeat scholarly
debaters; not having gained heaven-high fame, like wielding the sword
strongly enough to knock down an elelphant’s head; nor kissed at moonrise
the tender lips of a woman! Alas! all youth has slipped by fruitlessly,
like a lamp in a deserted house.
nabhyasta = not studied
prativadi = debaters
vrndadamani = conquering groups
vidya = knowledge
vinitocita = properly acquired
khadgagraih = by the sword-points
kari = elephant
kumbhapitha = temples
dalanaih = smashing
nakam = heaven
na = not
nitam = taken
yasah = success
kanta = woman
komala = tender
pallavadhara = bud-like lower lips
rasah = juice secreting from
pitah = drunk
na = not
candrodaye = at moon-rise
tarunyam = youth
gatam = gone
eva = indeed
nisphalamaho = fruitless, alas
sunyalaye = deserted home
dipavat = like a lamp
vidya nadhigata kalankarahita vittam ca noparjitam
susrusapi samahitena manasa pitrorna sampadita ।
alolayatalocanah priyatamah svapne’pi nalingitah
kalo’yam parapindalolupataya kakairiva preryate ॥ 47 ॥
Faultless knowledge has not been gained, nor riches acquired; nor
served the parents devotedly; nor, even in dreams, embraced the beloved
with her dancing eyes; whole life has been spent, like greedy crows,
in subordination to others.
vidya = knowledge
nadhigata = not mastered
kalankarahita = faultless
vittam = wealth
ca = and
noparjitam = not earned
susrusapi = even service
samahitena = with due concern
manasa = mentally
pitrorna = not to parents
sampadita = rendered
alolayatalocanah = dancing eyes
priyatamah = beloved
svapne’pi = in dream even
nalingitah = not embraced
kalo’yam = this time
parapindalolupataya = greed for others’ food
kakairiva = like crows
preryate = motivates
vayam yebhyo jatasciraparicita eva khalu te
samam yaih samvrddhah smrtivisayatam te’pi gamitah ।
idanimete smah pratidivasamasannapatana
gatastulyavastham sikatilanaditiratarubhih ॥ 48 ॥
Those who begot us have passed on into eternity. Those with whom we grew up
have also become parts of memory only. Now with every passing day our condition
is akin to the trees on the sandy banks of a river.
vayam = we
yebhyah = from whom
jatah = born
ciraparicita = known to Eternity(dead)
eva = thus
khalu = indeed
te = they
samam = together
yaih = with whom
samvrddhah = brought up
smrtivisayatam = subjects of memory
te’pi = they also
gamitah = have become
idanimete = now these
smah = have
pratidivasam = everyday
asannapatana = coming near the end
gatah = becoming
tulya = similar
avastham = condition
sikatila = sandy
nadi = river
tira = banks
tarubhih = trees
ayurvarsasatam nrnam parimitam ratrau tadardham gatam
tasyardhasya parasya cardhamaparam balatvavrddhatvayoh ।
sesam vyadhiviyogaduhkhasahitam sevadibhirniyate
jive varitarangacancalatare saukhyam kutah praninam ॥ 49 ॥
Men’s life-span is limited to a hundred years. Half of it is spent in
the darkness of nights. Of the remaining half, half is spent in childhood
and old age; and the rest illnesses, bereavements, and vexatious service
of others. Where is the happiness for creatures whose life is as fickle
as the ripples of water?
ayuh = life
varsa = years
satam = 100
nrnam = humans
parimitam = limited
ratrau = nights
tadardham = half
gatam = spent
tasya = of that
ardhyasya = half
parasya = other
ca = and
ardham = half
aparam = again
balatva = childhood
vrddhatvayoh = in old age
sesam = remainder
vyadhi = illness
viyoga = separation
duhkha = sorrow
sahitam = along with
sevadibhih = serving others
niyate = takes
jive = in life
vari = water
taranga = ripples
cancalatare = fluctuating rapidly
saukhyam = happiness
kutah = where
praninam = of creatures
ksanam balo bhutva ksanamapi yuva kamarasikah
ksanam vittairhinah ksanamapi ca sampurnavibhavah ।
jarajirnairangairnata iva valimanditatanuh
narah samsarante visati yamadhaniyavanikam ॥ 50 ॥
For a moment like a child, for another moment a lascivious youth; one
moment a pauper, another a wealthy person; at the end of life, the body
worn out by age and covered with wrinkles, man enters the abode of Death
like an actor exiting the stage.
ksanam = moment
balah = child
bhutva = becoming
ksanamapi = again for a moment
yuva = youth
kamarasikah = lustful
ksanam = moment
vittairhinah = devoid of riches
ksanamapi = momentarily again
ca = and
sampurnavibhavah = full of wealth
jara = old age
jirnaih = worn out
angaih = body
nata = actor
iva = as if
vali = wrinkle
mandita = covered
tanuh = body
narah = human
samsarante = at the end of life
visati = enters
yamadhani = death’s abode
yavanikam = ??
yatinrpatisamvadavarnanam = ??
tvam raja vayamapyupasitaguruprajnabhimanonnatah
khyatastvam vibhavairyasamsi kavayo diksu pratanvanti nah ।
ittham manadhanatiduramubhayorapyavayorantaram
yadyasmasu paranmukho’si vayamapyekantato nihsprhah ॥ 51 ॥
6 Description of a dialogue between an ascetic and a king:
You are a king; we also, through service to our Teacher, have been
uplifted in wisdom. You are famous by your wealth; our successes
are broadcast in all directions by the learned. Thus, there is a great
difference between us regarding honor and wealth. If you are indifferent
towards us, we also are perfectly dispassionate towards you.
yati = ascetic
nrpati = king
samvada = dialogue
varnanam = description
tvam = you
raja = king
vayam = we
api = also
upasita = serving
guru = teacher
prajna = wisdom
abhimana = pride
unnatah = elevated
khyatastvam = famous, you
vibhavairyasamsi = by wealth and success
kavayah = the learned
diksu = in all directions
pratanvanti = spread
nah = our
ittham = thus
mana = honor
dhana = riches
atiduram = great
ubhayoh = two
api = even
avayoh = of us
antaram = difference
yadi = if
asmasu = to us
paranmukhah = disregard
asi = you
vayam = we
api = also
ekantatah = perfectly
nihsprhah = indifferent
arthanamisise tvam vayamapi ca giramismahe yavadartham
surastvam vadidarpavyupasamanavidhavaksayam patavam nah ।
sevante tvam dhanadhya matimalahataye mamapi srotukama
mayyapyastha na te cettvayi mama nitarameva rajannanastha ॥ 52 ॥
You are the master of wealth; we are also masters of words. You are
brave; we are ever skilful in subduing the pride of debaters. The rich
serve you; we are served by those who would study scriptures to purify
the mind. If you show no regard for me, I have none for you either.
arthanamisise = lordship over wealth
tvam = you
vayamapi = we also
ca = and
giramismahe = lords of speech
yavadartham = in all senses
surastvam = hero, you are
vadi = debaters
darpa = pride
vyupasamanavidhau = subduing
aksayam = unfailing
patavam = skill
nah = our
sevante = serve
tvam = you
dhanadhya = wealthy
mati = mind
mala = impurities
hataye = to destroy
mamapi = me too
srotukama = desirous of learning
mayi in me
api = also
astha = regard
na = not
te = to you
cet = if it be
tvayi = in you
mama = my
nitaram = absolutely
eva = quite
rajan = o king
nanastha = no regard
vayamiha paritusta valkalaistvam dukulaih
sama iva paritoso nirviseso visesah ।
sa tu bhavatu daridro yasya trsna visala
manasi ca parituste ko’rthavanko daridrah ॥ 53 ॥
We are content to wear tree-barks for clothes, and you with rich dresses;
but the contentment is alike, and the difference is not significant. He
whose desires are numerous is indeed poor. If contentment is in the mind,
then who is rich or poor?
vayam = we
iha = here
paritusta = satisfied
valkalaih = tree-bark as clothes
tvam = you
dukulaih = rich dresses
sama = similar
iva = as if
paritosah = satisfaction
nirvisesah = no difference
visesah = difference
sa = he
tu = indeed
bhavatu = is
daridrah = poor
trsna = desire
visala = great
manasi = in mind
ca = and
parituste = contented
ko’rthavankah = who rich, who
daridrah = poor
phalamalamasanaya svadu panaya toyam
ksitirapi sayanartham vasase valkalam ca ।
navadhanamadhupanabhrantasarvendriyanam
avinayamanumantum notsahe durjananam ॥ 54 ॥
Enough for us are fruits for food, tasty water to drink, the earth for a
bed, and tree-barks for dress. I have no taste for the immodesty of the
wicked, deluded by drinking the wine of wealth.
phalamalamasanaya = fruits to eat
svadu = tasteful
panaya = to drink
toyam = water
ksitirapi = also earth
sayanartham = to sleep on
vasase = to dress
valkalam = tree-barks
ca = and
nava = new
dhana = riches
madhupana =drinking intoxicant wine
bhranta =deluded
sarvendriyanam = all senses
avinayam = disrespect
anumantum = to approve
na = not
utsahe = enthused
durjananam = of the wicked
asimahi vayam bhiksamasavaso vasimahi ।
sayimahi mahiprsthe kurvimahi kimisvaraih ॥ 55 ॥
We shall eat from the begging of alms; we shall wear the sky for clothing;
lie down on the earth for a bed; why bother with the rich?
asimahi = let us eat
vayam = we
bhiksam = alms
asavasah = the sky for clothing
vasimahi = let us dress
sayimahi = let us sleep
mahiprsthe = on the earth
kurvimahi = shall we have to do
kim = what
isvaraih = with the rich
na nata na vita na gayaka
na ca sabhyetaravadacuncavah ।
nrpamiksitumatra ke vayam
stanabharanamita na yositah ॥ 56 ॥
We are not actors, nor jesters, nor singers, nor experts in debating in court,
nor courtesans, to wish to meet the king.
na = not
nata = actors
na = not
vita = jesters
na = not
gayaka = singers
na = not
ca = and
sabhyetaravadacuncavah = experts in disputations
nrpam = king
iksitum = seeing
atra = here
ke = who
vayam = we
stanabharanamita = seductive mistresses
na = not
yositah = desiring
vipulahrdayairisairetajjagajjanitam pura
vidhrtamaparairdattam canyairvijitya trnam yatha ।
iha hi bhuvananyanye dhirascaturdasa bhunjate
katipayapurasvamye pumsam ka esa madajvarah ॥ 57 ॥
In days of yore, these kingdoms were created by kings with generous hearts,
ruled by others, and conquered or squandered like straw by still others. Some
heroes even now enjoy everything in the universe. Why then this inordinate pride
of ruling over a few towns?
vipula = great
hrdayaih = hearted
isaih =by the kings
etat = this
jagat = world
janitam = made
pura = in ancient times
vidhrtam = ruled
aparaih = by others
dattam = given away
ca = and
anyaih = by others
vijitya = conquered
trnam = like grass
yatha = just as
iha = here
hi = indeed
bhuvanani = worlds
anye = others
dhirah = heroes
caturdasa = fourteen
bhunjate = enjoy
katipaya = for what then
pura = towns
svamye = sovereignty over
pumsam = men
ka = who
esa = this
mada = arrogance
jvarah = feverish
abhuktayam yasyam ksanamapi na jatam nrpasatah
bhuvastasya labhe ka iva bahumanah ksitibhrtam ।
tadamsasyapyamse tadavayavalese’pi patayo
visade kartavye vidadhati jadah pratyuta mudam ॥ 58 ॥
The earth has not been left unenjoyed, even for a moment, by hundreds of rulers.
Will its acquisition then bring any honor to any king? The dull-witted, instead
of grieving, are joyous in owning even the most trifling fraction of it.
abhuktayam = not enjoyed
yasyam = whose
ksanamapi = even a moment
na = not
jatam = made
nrpasatah = hundreds of kings
bhuvah = world
tasya = its
labhe = gaining
ka = who
iva = as if
bahumanah = high honor
ksitibhrtam = earth
tat = that
amsasya = of a portion
api = even
amse = portion
tat = that
avayava = limb
lese = part
api = even
patayah = fallen
visade = in grief
kartavye = in duty
vidadhati = give
jadah = stupid
pratyuta = on the contrary
mudam = joy
mrtpindo jalarekhaya valayitah sarvo’pyayam nanvanuh
svamsikrtya tameva samgarasatai rajnam gana bhunjate ।
te dadyurdadato’thava kimaparam ksudra daridra bhrsam
dhigdhiktanpurusadhamandhanakananvanchanti tebhyo’pi ye ॥ 59 ॥
The earth is a mere clod rimmed by water. Even the whole of it is but an
atom. Hosts of kings enjoy it after fighting for it a hundred times. With
their paltry and mean minds they may or do give; for it is not strange
to them. But despicable are the men who would beg from them petty riches.
mrt = clay
pindah = lump
jala = water
rekhaya = by a ring of
valayitah = surrounded by
sarvah = all
api = even
ayam = this
nanu = not even
anuh = an atom
svamsikrtya = fractioned it themselves
tam = that
eva = too
samgara = battle
satai = hundreds
rajnam = of kings
gana = many
bhunjate = enjoy
te = they
dadyuh = may give
dadatah = do give
athava = or
kim = what
aparam = else
ksudra = cheap
daridra = poor
bhrsam = strange
dhigdhiktan = contemptible
purusa = men
adhaman = mean
dhanakanan = paltry coins
vanchanti = beg
tebhyah = on them
api = also
ye = who
sa jatah ko’pyasinmadanaripuna murdhni dhavalam
kapalam yasyoccairvinihitamalamkaravidhaye ।
nrbhih pranatranapravanamatibhih kaiscidadhuna
namadbhih kah pumsamayamatuladarpajvarabharah ॥ 60 ॥
His birth is worthwhile indeed, whose death provides his white skull
as an ornament on the head of Shiva, Cupid’s enemy. Men engrossed in
protecting their own lives, flatter others showing immoderate pride,
to what purpose?
sa = he
jatah = born
kah = who
api = even
asit = placed
madanaripuna = by Shiva(enemy of Madana/Cupid)
murdhni = on the head
dhavalam = white
kapalam = skull
yasya = whose
ucyaih = high
vinihitam = held
alamkaravidhaye = like an ornament
nrbhih = by men
prana = life
trana = limb
pravana = preserving
matibhih = by those who think of
kaiscid = by them
adhuna = nowadays
namadbhih = adored
kah = who
pumsam = person
ayam = this
atula = incomparable
darpa = pride
jvara =fever
bharah = afflicted with
manahsambodhananiyamanam ।
paresam cetamsi pratidivasamaradhya bahudha
prasadam kim netum visasi hrdaya klesakalitam ।
prasanne tvayyantah svayamuditacintamanigano
viviktah samkalpah kimabhilasitam pusyati na te ॥ 61 ॥
Control of Mind by Wisdom:
Winning the favors of others is hard; why then does your heart seek to
appease the minds of others? With inward tranquillity and abstaining
from social intercourse, wise thought will arise in you spontaneously;
and should you wish for anything what will you not acquire?
manah = mind
sambodhana = inculcating wisdom
niyamanam = control
paresam = of others
cetamsi = minds
pratidivasam = every day
aradhya = supplicating
bahudha = in various ways
prasadam = grace
kim = why
netum = to secure
visasi = enter
hrdaya = heart
klesakalitam = fraught with pain
prasanne = contented
tvayyantah = in your inner self
svayam = by itself
udita =arising
cintamani = gems of thoughts
ganah = many
viviktah = in solitude
samkalpah = wish
kim = whatever
abhilasitam = wished for
pusyati = nurture
na = not
te = they
paribhramasi kim mudha kvacana citta visramyatam
svayam bhavati yadyatha bhavati tattatha nanyatha ।
atitamananusmarannapi ca bhavyasamkalpayan
natarkitasamagamananubhavami bhoganaham ॥ 62 ॥
Oh Mind! Why do you wander about in vain? Rest somewhere. Whatever happens is
bound to happen, of itself, not otherwise. Thus not recalling the past, nor
planning for the future, I experience the joys that come, without question.
paribhramasi = wander
kim = why
mudha = mind
kvacana = somewhere
citta = mind
visramyatam = for rest
svayam = yourself
yadyatha = whatever
bhavati = happens
tattatha = that thus
nanyatha = not otherwise
atita = past
mananusmarannapi = mental memories recalled
ca = and
bhavya = future
samkalpayan = desiring
natarkita = without debating
samagaman = coming on their own
anubhavami = experience
bhogan = enjoyments
aham = I
etasmadviramendriyarthagahanadayasakadasraya
sreyomargamasesaduhkhasamanavyaparadaksam ksanat ।
svatmibhavamupaihi samtyaja nijam kallolalolam gatim
ma bhuyo bhaja bhanguram bhavaratim cetah prasidadhuna ॥ 63 ॥
Therefore, refrain yourself from the perilous maze of sense-objects. Take to the
path of supreme welfare that can, in a moment, remove all sorrows. Reach the
state of your True Self. Abandon the wavelike agitation and change. Do not cling
to the transitory joys of the world, and now seek the tranquillity of the mind.
etasmat = therefore
virama = turn away
indriyartha = senses
gahanat = complex
ayasakat = wearisome
asraya = shelter
sreyomargam = way of supreme welfare
asesa = total
duhkha = sorrow
samana = relief
vyapara = affairs
daksam = capable of
ksanat = in a moment
svatmibhavam = status of own Self
upaihi = reach
samtyaja = give up
nijam = your own
kallola = wave
lolam = agitated
gatim = movement
ma = do not
bhuyah = again
bhaja = seek
bhanguram = transitory
bhavaratim = mundane pleasures
cetah = mind
prasidadhuna = be calm now
moham marjaya tamuparjaya ratim candrardhacudamanau
cetah svargataranginitatabhuvamasangamangikuru ।
ko va vicisu budbudesu ca tadillekhasu ca srisu ca
jvalagresu ca pannagesu ca suhrdvargesu ca pratyayah ॥ 64 ॥
Clear up all misperception; worship the One in whose crown the gem is
the crescent. Situate yourself on the banks of the celestial river,
Ganga. How can you rely on waves or bubbles, flashes of lightning,
fickle fortune, flames of fire, serpents, or hosts of friends?
moham = delusion
marjaya = cleanse
tam = them
uparjaya = acquire
ratim = liking
candrardha = half-moon, crescent
cudamanau = gem on the crown(head)
cetah = mind
svarga = heaven
tarangini = river
tata = banks
bhuvam = places
asangam = attachment
angikuru = accept
kah = who
va = or
vicisu = waves
budbudesu = bubbles
ca = and
tadillekhasu = flashes of lightning
ca = and
srisu = wealth
ca = and
jvalagresu = flames of fire
ca = and
pannagesu = serpents
ca = and
suhrdvargesu = hosts of friends
ca = and
pratyayah = reliability
cetascintaya ma ramam sakrdimamasthayinimasthaya
bhupalabhrukutikutiviharanavyaparapanyanganam ।
kanthakancukinah pravisya bhavanadvarani varanasi
rathyapanktisu panipatrapatitam bhiksamapeksamahe ॥ 65 ॥
Oh Mind! do not dwell on the thought of the capricious goddess of fortune,
whose nature resemble the courtesan at the beck and call as the king
moves his eyebrows. Clad in rags, and standing at the doors in the
streets of Varanasi, let us beg for alms with our hands as bowls.
cetascintaya = O heart, think
ma = do not
ramam = goddess of fortune
sakrd =even once
imam = this
asthayinim = wandering
asthaya = haunt
bhupala = king
bhrukuti = eyebrow
kuti = wrinkle
viharana = moving
vyaparapani = business of
anganam = street women
kanthakancukinah = ragged garments
pravisya = entering
bhavana = house
dvarani = doors
varanasih = in Varanasi
athyapanktisu = in the streets
pani = hand
patra = vessel
patitam = placed
bhiksam = alms
apeksamahe = expect
agre gitam sarasakavayah parsvayordaksinatyah
pascallilavalayaranitam camaragrahininam ।
yadyastvevam kuru bhavarasasvadane lampatatvam
no ceccetah pravisa sahasa nirvikalpe samadhau ॥ 66 ॥
If there be music playing in front of you, by your side expert poets
from the South, and behind you the courtesans waving fans and shaking
their bracelets with a clinking sound, then indulge unstintingly in
these worldly pleasures. If not, O Mind! enter the realm of beatitude
devoid of all thoughts.
agre = in front
gitam = song
sarasa = skilful
kavayah = poets
parsvayo h = by the side
daksinatyah = from the South
pascat = later
lilavalayaranitam = tinkling of moving bracelets
camara = fan
grahininam = women waving
yadi = if
astu = it be
evam = thus
kuru = do
bhava = mundane
rasa = essence
asvadane = tasting
lampatatvam = attachment
no cet = otherwise
cetah = mind
pravisa = enter
sahasa = absolute
nirvikalpe = transcending thought
samadhau = meditation
praptah sriyah sakalakamadughastatah kim
nyastam padam sirasi vidvisatam tatah kim ।
sampaditah pranayino vibhavaistatah kim
kalpasthitastanubhrtam tanavastatah kim ॥ 67 ॥
What if one acquires wealth that will fulfil all desires? Even stomping on the
enemies’ heads with one’s feet? Or if riches bought friends? Or even if one’s
body lasts till the end of time?
praptah = acquired
sriyah = prosperity
sakala = all
kama = desire
dughah = milked
tatah kim = what then
nyastam = placed
padam = foot
sirasi = on the head
vidvisatam = of the enemies
tatah kim = what then
sampaditah = bringing
pranayinah = friends
vibhavaih = by wealth
tatah kim = what then
kalpasthitah = last till end of world
tanubhrtam = embodied beings
tanavah = bodies
tatah kim = what then
bhaktirbhave maranajanmabhayam hrdistham
sneho na bandhusu na manmathaja vikarah ।
samsargadosarahita vijana vananta
vairagyamasti kimitah paramarthaniyam ॥ 68 ॥
If there be devotion in the heart and the fear of death and birth, no ties
to family, nor agitation by passions; when there is the solitude of uninhabited
forests, and dispassion, what gain can be better than this?
bhaktih = devotion
bhave = in Shiva
marana = death
janma = birth
bhayam = fear
hrdistham = in the heart
snehah = attachment
na = not
bandhusu = towards kinspeople
na = not
manmathaja = born of lust
vikarah = passions
samsarga = company
dosa = fault
rahita = devoid
vijana = without people
vananta = in forest
vairagyam = dispassion
asti = is
kim = what
itah = beyond this
paramarthaniyam = of supreme value
tasmadanantamajaram paramam vikasi
tadbrahma cintaya kimebhirasadvikalpaih ।
yasyanusangina ime bhuvanadhipatya-
bhogadayah krpanalokamata bhavanti ॥ 69 ॥
Therefore, meditate on the infinite, ageless, supreme, luminous
Reality. Why these false thoghts about the unreal? The sovereignty over
the world, with its accompanying pleasures, will appear as the desires
of the petty-minded when compared to the pursuit of Reality.
tasmad = therefore
anantam = infinite
ajaram = ageless
paramam = supreme
vikasi = effulgent
tad = that
brahma = Reality
cintaya = meditate
kim = what
ebhih = by these
asad = unreal
vikalpaih = mental agitation
yasya = whose
anusanginah = associating
ime = these
bhuvana = world
adhipatya = sovereignty
bhogadayah = such enjoyments
krpanalokamata = desires of pitiable men
bhavanti = become
patalamavisasi yasi nabho vilanghya
dinmandalam bhramasi manasa capalena ।
bhrantyapi jatu vimalam kathamatmaninam
na brahma samsmarasi nirvrtimesi yena ॥ 70 ॥
With such a fickle mind, you will enter the nether worlds one moment,
fly to the limits of the sky, or wander in all directions. Why, in a
floundering manner even, do you not meditate on that Transcendent Truth,
of the nature of perfection of your true Self?
patalam = netherworld
avisasi = enter
yasi = go
nabhah = skies
vilanghya = crossing beyond
dinmandalam = spheres of all directions
bhramasi = wander
manasa = mind
capalena = fickle
bhrantyapi = even mistakenly
jatu = become
vimalam = pure
katham = how
atmaninam = in the Self
na = not
brahma = highest Truth
samsmarasi = remember well
nirvrtim = supreme detachment
esi = reach
yena =by which
nityanityavastuvicarah ।
kim vedaih smrtibhih puranapathanaih sastrairmahavistaraih
svargagramakutinivasaphaladaih karmakriyavibhramaih ।
muktvaikam bhavaduhkhabhararacanavidhvamsakalanalam
svatmanandapadapravesakalanam sesairvanigvrttibhih ॥ 71 ॥
8. Discrimination of the Immutable from the Mutable:
Of what use is the study of Vedas, scriptures, mythology, the extensive
codes, and the bewildering labyrinth of rituals which promise a passage
to heaven, which is but a hamlet of hutments? The only way to destroy
the burden of life’s sorrows like the apocalyptic fire, is that which
lets you enter the beatitude of self-ralisation. All else is but bartering
for profit! nitya = immutable anitya = mutable
vastu = essence
vicarah = discrimination
kim = how much
vedaih = by vedas
smrtibhih = by smritis
purana = puranas
pathanaih = by studying
sastraih = by shastras
mahavistaraih = of immense
svarga = heaven
grama = village
kuti = hut
nivasa = resting place
phaladaih = resulting from
karmakriyavibhramaih = by mazes of ceremonials
muktva = freeing
ekam = one
bhava = life cycles
duhkha = sorrow
bhara = burden
racana = condition
vidhvamsa = destruction
kala = time
analam = fire
svatma = one’s own Self
ananda = bliss
pada = place
pravesa = entrance
kalanam = way
sesaih = everything else
vanigvrttibhih = traders’ attitude
yato meruh srimannipatati yugantagnivalitah
samudra susyanti pracuramakaragrahanilayah ।
dhara gacchatyantam dharanidharapadairapi dhrta
sarire ka varta karikalabhakarnagracapale ॥ 72 ॥
When the majestic Meru moutain collapses in the fire of the cosmic
conflagration; when the oceans, in which reside numerous sharks and
other aquatic animals, dry up; when the earth, even though supported
by mountains, meets its end; what can you say about this body, which is
only as steady as the ear-tip of a baby elephant!
yatah = from where
meruh = mount Meru
sriman = of great fame
nipatati = falls down
yuganta = at the end of a time cycle
agni = fire
valitah = surrounded by
samudra = seas
susyanti = dry up
pracura =replete
makara = crocodiles
graha = sharks
nilayah = homes
dhara = earth
gacchati = goes
antam = end
dharani = earth
dhara = holding
padaih = by the feet
api = also
dhrta = held
sarire = body
ka = what
varta = news
karikalabha = young elephant
karna = ear
agra = tip
capale = unsteady
gatram samkucitam gatirvigalita bhrasta ca dantavalih-
drstirnasyati vardhate badhirata vaktram ca lalayate ।
vakyam nadriyate ca bandhavajano bharya na susrusate
ha kastam purusasya jirnavayasah putro’pyamitrayate ॥ 73 ॥
With feeble limbs, unsteady movements, teeth that have fallen off,
poor eye-sight, worsening deafness, drooling mouth,; with relatives
disregarding what you say, the wife offering no help, the son turning
hostile, such, alas! are the miseries of senility. gatram = limbs
samkucitam = shrivel
gatih = walking
vigalita = unsteady
bhrasta = useless
ca = and
dantavalih = rows of teeth
drstih = eyesight
nasyati = lost
vardhate = increases
badhirata = deafness
vaktram = mouth
ca = and
lalayate = slobbers
vakyam = speech
na = not
adriyate = valued
ca = and
bandhavajanah = relatives
bharya = wife
na = not
susrusate = offer service
ha = alas
kastam = misery
purusasya = man’s
jirna = old
vayasah = in years
putrah = son
api = also
amitrayate = becomes unfriendly
varnam sitam jhatiti viksya siroruhanam
sthanam jara paribhavasya tada pumamsam ।
aropitasthisatakam parihrtya yanti
candalakupamiva durataram tarunyah ॥ 74 ॥
When hair grows white on a man’s head, indicating the disconcert of senility,
young women run away from him, like the outcastes’ well encircled with bones!
varnam = color
sitam = white
jhatiti = instantly
viksya = seeing
siroruhanam = on the head
sthanam = condition
jara = old age
paribhavasya = caused by
tada = then
pumamsam = man’s
aropita = characterised by
asthi = bones
satakam = hundreds
parihrtya = abandoning
yanti = go
candala = least respected
kupam = well
iva = as if
durataram = far away
tarunyah = youthful
yavatsvasthamidam sariramarujam yavajjara durato
yavaccendriyasaktirapratihata yavatksayo nayusah ।
atmasreyasi tavadeva vidusa karyah prayatno mahan
samdipte bhavane tu kupakhananam pratyudyamah kidrsah ॥ 75 ॥
As long as this body is healthy and free of infirmity, as long as
senility is distant, as long as the faculties have not lost their vigor,
as long as life is not enfeebled, till then should the wise ones make
great efforts to reach the supreme goal of life. For what is the use
of digging a well when the house is on fire?
yavat = as long as
svastham = free from disease
idam = this
sariram = body
arujam = decrepitude
yavat = as long as
jara = old age
duratah = far off
yavat =as long as
ca = and
indriya = organs
saktih = strength
apratihata = unaffected
yavat = so long as
ksayah = decay
na = not
ayusah = life
atmasreyasi = for one’s own supreme welfare
tavat = till then
eva = alone
vidusa = wise
karyah = deeds
prayatnah = efforts
mahan = great
samdipte = on fire
bhavane = house
tu = indeed
kupa = well
khananam = digging
pratyudyamah = setting about
kidrsah = what avails
tapasyantah santah kimadhinivasamah suranadim
gunodarandaranuta paricaramah savinayam ।
pibamah sastraughanuta vividhakavyamrtarasan
na vidmah kim kurmah katipayanimesayusi jane ॥ 76 ॥
Shall we live ascetically on the banks of the heavenly river, or serve
humbly our virtuous wives? Shall we drink at the streams of scriptures
or the nectarine poetry? With a life-span of a few eye-winks, we do not
know what action to take!
tapasyantah = austerities
santah = practising
kim = what
adhinivasamah = live
suranadim = heavenly river
gunodaran = virtuous
daranuta = wives
paricaramah = serve
savinayam = humbly
pibamah = drink
sastraughanuta = currents of scripture
vividha = varied
kavya = poetry
amrta = nectar
rasan = essence
na = not
vidmah = know
kim = what
kurmah = do
katipaya = few
nimesa = twinkling of an eye
ayusi = longevity
jane = people
duraradhyascami turagacalacittah ksitibhujo
vayam ca sthulecchah sumahati phale baddhamanasah ।
jara deham mrtyurharati dayitam jivitamidam
sakhe nanyacchreyo jagati viduso’nyatra tapasah ॥ 77 ॥
Thease earthly rulers are difficult to please and fickle-minded like the
horse, and we have strong desires, and intent on huge gains. Senility
gnaws away the body and death steals this dear life. Oh Friend! for the
wise nothing is as salutary as austerities.
duraradhyah = hard to please
ca = and
ami = these
turaga = horse
calacittah = restless minds
ksitibhujah = rulers og the earth
vayam = we
ca = and
sthulecchah = ambitious
sumahati = vast
phale = gain
baddhamanasah = mind bent on
jara = old age
deham = body
mrtyuh = death
harati = takes away
dayitam = dear
jivitam = life
idam = this
sakhe = oh, friend
na = not
anyat = other
chreyah = good
jagati = in the world
vidusah = wise
anyatra = except
tapasah = austerities
mane mlayini khandite ca vasuni vyarthe prayate’rthini
ksine bandhujane gate parijane naste sanairyauvane ।
yuktam kevalametadeva sudhiyam yajjahnukanyapayah-
putagravagirindrakandaratatikunje nivasah kvacit ॥ 78 ॥
When honor declines, riches squandered away, flatterers depart, the
circle of friends dwindles, attendants leave, and slowly the youth is
spent, the wise have only one proper way left to follow—make a home
somewhere on the side of a valley in the Himalayas, whose rocks have
been made holy by the water of the Ganges.
mane = honor
mlayini = faded
khandite = ruined
ca = and
vasuni = wealth
vyarthe = wasted
prayate =gone
arthini = favors
ksine = dwindled
bandhujane = friends
gate = departed
parijane = dependents
naste = destroyed
sanaih = slowly
yauvane = youth
yuktam = proper
sudhiyam = wise
yat = which
jahnukanya = Ganga river (daughter of Janhu)
payah = water
putagrava = purified
girindra = chief among mountains (Himalaya)
kandara = valley
tati = on the side
kunje = grove
nivasah = shelter
kvacit = somewhere
ramyascandramaricayastrnavati ramya vanantahsthali
ramyam sadhusamagamagatasukham kavyesu ramyah kathah ।
kopopahitabaspabindutaralam ramyam priyaya mukham
sarvam ramyamanityatamupagate citte na kincitpunah ॥ 79 ॥
Enchanting are the moonbeams and the verdant outskirts of the forest;
delightful is the company of the wise, and the poetry of stories;
charming is the beloved’s face gleaming in tears of indignation; all is
fascinating, except when the mind realises the transience of it all.
ramyah = delightful
candra = moon
maricayah = rays
trnavati = grassy plots
ramya = delightful
vanantahsthali = in the forests
ramyam = delightful
sadhu = saint
samagamagata = company of
sukham = joy
kavyesu = in poetry
ramyah = delightful
kathah = stories
kopa = anger
upahita = covered
baspa = water (tears)
bindu = drops
taralam = swimming
ramyam = delightful
priyaya = of the beloved
mukham = face
sarvam = all
ramyam = delightful
anityatam = evanescent
upagate = gone
citte = in the mind
na = not
kincit = nothing
punah = again
ramyam harmyatalam na kim vasataye sravyam na geyadikam
kim va pranasamasamagamasukham naivadhikapritaye ।
kimtu bhrantapatangapaksapavanavyaloladipankura-
cchayacancalamakalayya sakalam santo vanantam gatah ॥ 80 ॥
Living in a palace is pleasant, is it not? Or listening to music with
its accompaniments? or the company of women, as dear as life? But wise
persons have taken to forest life, having realised that these are as
fickle as the shadow of a flickering flame on the fluttering wings of
a delirious moth.
ramyam = pleasurable
harmyatalam = palace
na = not
kim = is it
vasataye = to live
sravyam = pleasant to listen to
na = not
geyadikam = music with accompaniments
kim = is it
va = or
prana = life
samasamagamasukham = joy of woan’s company
na = no
eva = in fact
adhika = much
pritaye = pleasing
kimtu = but
bhranta = hovering
patanga = moth
paksa = wing
pavana = wind
vyalola = shaken
dipankurat = flame of a lamp
chaya = shadow
cancalam = unstable
akalayya = having understood
sakalam = all
santah = wise ones
vanantam = to the forest
gatah = gone
sivarcanam ।
asamsarattribhuvanamidam cinvatam tata tadr-
nnaivasmakam nayanapadavim srotramargam gato va ।
yo’yam dhatte visayakarinigadhagudhabhimana-
ksibasyantahkaranakarinah samyamanayalilam ॥ 81 ॥
9 Worship of Shiva
My son! Since creation, in our search in all the three worlds, we have not seen
nor heard anything that can act like a trap to control the mind, deeply and
inexplicably infatuated with sensuality, like an elephant wildly excited by the
female elephant.
sivarcanam = worship of Shiva
asamsarat = from the very beginning of creation
tribhuvanam = three worlds
idam = this
cinvatam = searching
tata = oh dear!
tadrk = like that
na = not
eva =even
asmakam = our
nayanapadavim = in sight
srotramargam = in hearing
gatah = gone
va = or
yah = who
ayam = this
dhatte = gives
visayakarini = arousing sensuality
gadhagudha = mysterious, and deep
abhimana = pride
ksibasya = enraged
antahkaranakarinah = infatuating
samyama = control
anaya = elephant trap
lilam = play
yadetatsvacchandam viharanamakarpanyamasanam
saharyaih samvasah srutamupasamaikavrataphalam ।
mano mandaspandam bahirapi cirasyapi vimrsan
na jane kasyaisa parinatirudarasya tapasah ॥ 82 ॥
The vows of roaming freely, eating pure food, associating with holy
persons, and cultivating spiritual wisdom, yields only the fruit of a
peaceful mind. Even after prolonged contemplation, I fail to understand
that such lofty austerities can control the mind and lead it to peace.
yat = which
etat = this
svacchandam = one’s own free will
viharanam = wandering
akarpanyam = without meanness
asanam = eating
saha = with
aryaih = holy
samvasah = company
srutam = vedic wisdom
upasama = cessation of worries
ekavrata = sole vow
phalam = result
manah = mind
mandaspandam = restrained
bahih = external
api = also
cirasya = long time
api = also
vimrsan = thoughtfully
na = not
jane = know
kasya = whose
esa = this
parinatih = cosummation
udarasya = noble
tapasah = austerities
jirna eva manorathasca hrdaye yatam ca tadyauvanam
hantangesu gunasca vandhyaphalatam yata gunajnairvina ।
kim yuktam sahasabhyupaiti balavankalah krtanto’ksami
ha jnatam madanantakanghriyugalam muktvasti nanya gatih ॥ 83 ॥
The fantasies of the heart are exhausted; youth has also left the
body. Alas! Virtues have proven barren for lack of discriminating
admirers. The mighty, unforgiving, all-consuming Death is gathering
speed. What is the proper action? Alas! there is no way other than to
surrender oneself at the feet if Shiva.
jirna = worn out
eva = verily
manorathah = fantasies
ca = and
hrdaye = in the heart
yatam = gone
ca = and
tat = that
yauvanam = youth
hanta = alas!
angesu = in the body
gunah = virtues
ca = and
vandhya = barren
phalatam = fruit
yata = gone
gunajnaih = those who appreciate virtue
vina = without
kim = what
yuktam = proper
sahasa = fast
abhyupaiti = coming near
balavan = powerful
kalah = time
krtantah = death
aksami = relentless
ha = alas!
jnatam = known
madana = Cupid
antaka = destroyer
anghri = foot
yugalam = pair
muktva = freeing
asti = is
na = not
anya = other
gatih = way .83..
mahesvare va jagatamadhisvare
janardane va jagadantaratmani ।
na vastubhedapratipattirasti me
tathapi bhaktistarunendusekhare ॥ 84 ॥
Between the great Lord of the universe, Shiva, and the innermost Self of
the universe, Vishnu, there is no difference for me. However, my devotion
is to Shiva, holding the crescent moon on His head.
mahesvare = Shiva
va = or
jagatam = of the universe
adhisvare = Lord
janardane = Vishnu
va = or
jagat = universe
antaratmani = innermost soul
na = not
vastubheda = essential difference
pratipattih = admission
asti = is
me = my
tathapi = still
bhaktih = devotion
tarunendu = crescent moon
sekhare = on the crown
sphuratspharajyotsnadhavalitatale kvapi puline
sukhasinah santadhvanisu rajanisu dyusaritah ।
bhavabhogodvignah siva siva sivetyuccavacasah
kada yasyamo’ntargatabahulabaspakuladasam ॥ 85 ॥
Sitting peacefully on the banks of the celestial river, in the
bright scattered glow of the moonlight, when silence pervades the
nights,distressed by the thoughts of birth and death, when shall we roar
the names of Shiva, and reach the state of holding back tears of ecstasy?
sphuratsphara = bright diffused
jyotsna = moonlight
dhavalitatale = white glow
kvapi = somewhere
puline = banks
sukhasinah = seated happily
santadhvanisu = soundless silence
rajanisu = at night
dyusaritah = heavenly river
bhavabhoga = miseries of birth and death
udvignah = fearful
siva siva siva = repeatedly calling Shiva
iti = thus
ucca = loud
vacasah = voice
kada = when
yasyamah = attain
antargata = internal
bahula = copious
baspa = tears
akula = ecstasy
dasam = condition
vitirne sarvasve tarunakarunapurnahrdayah
smarantah samsare vigunaparinamam vidhigatim ।
vayam punyaranye parinatasaraccandrakiranah
triyama nesyamo haracaranacintaikasaranah ॥ 86 ॥
Forsaking all, with the heart full of the most tender compassion, recalling
the sorrowful fate, let us spend the nights in holy forests, in the glow of
the autumnal moonbeams, meditating on Siva’s feet, our sole shelter.
vitirne = giving away
sarvasve = all
taruna =tender
karuna = compassion
purna = filled with
hrdayah = heart
smarantah = remembering
samsare = cycles of creation and dissolution
viguna = undesirable
parinamam = effects
vidhigatim = destiny
vayam = we
punya = holy
aranye = forest
parinata = full
sarat = autumnal
candra = moon
kiranah = rays/beams
triyama = nights
nesyamah = spend
hara = Shiva
carana = feet
cinta = meditation
eka = only
saranah = refuge
kada varanasyamamaratatinirodhasi vasan
vasanah kaupinam sirasi nidadhano’njaliputam ।
aye gaurinatha tripuraharasambho trinayana
prasideti krosannimisamiva nesyami divasan ॥ 87 ॥
When shall I spend my momentary life on the banks of the heavenly
river in Varanasi, wearing just a loin-cloth, holding my folded hands
over my head, and weeping loudly, ᳚ Oh! Lord of Gauri! Conqueror of the
demon Tripura! Ever auspicious and having the third eye (of the Supreme
Light)! Have compassion on me! ᳚
kada = when
varanasyam = in Varanasi
amaratatinirodhasi = on the banks of the celestial river
vasan = stay
vasanah = dress
kaupinam = loin cloth
sirasi = on the head
nidadhanah = raised
anjaliputam = folded hands
aye = oh!
gaurinatha = Shiva (husband of Gauri)
tripurahara = slayer of Tripura
sambho = giver of supreme good
trinayana = with three eyes
prasida = have mercy
iti = thus
krosan = crying
nimisam = a moment
iva = as if
nesyami = spend
divasan = days
snatva gangaih payobhih sucikusumaphalairarcayitva vibho tvam
dhyeye dhyanam nivesya ksitidharakuharagravaparyankamule ।
atmaramah phalasi guruvacanaratastvatprasadatsmarare
duhkham moksye kadaham samakaracarane pumsi sevasamuttham ॥ 88 ॥
After bathing in the waters of the Ganga, worshipping you with the
choicest fruits and flowers,with my mind meditating on you, seated
on a bed of stone in a mountain-cave, enjoying the bliss of the Self,
surviving on fruits, joyfully engrossed in the spiritual preceptor’s
instructions, Oh! Cupid’s Enemy! when will you free me with your
grace, from the sorrow of having served the rich?
snatva = after bathing
gangaih = by Ganges
payobhih = waters
suci = pure
kusuma = flowers
phalaih = fruits
arcayitva = offering
vibho = o Lord!
tvam = to you
dhyeye = the object of meditation
dhyanam = mind
nivesya = concentrating
ksitidhara = mountain
kuhara = cave
grava = stony
paryankamule = by the bed
atmaramah = blissful in the Self
phalasi = eating fruits
guru = teacher
vacana = words
ratah = devoted to
tvat = your
prasadat = grace
smarare = O Thou Enemy of Cupid!
duhkham = sorrow
moksye = freedom
kada = when
aham = I
sa = with
makara = shark
carane = feet [ ᳚a shark on the feet᳚ (sign of uncommon
prosperity)]
pumsi = man
seva = service
samuttham = released
ekaki nihsprhah santah panipatro digambarah ।
kada sambho bhavisyami karmanirmulanaksamah ॥ 89 ॥
When shall I be free from the roots of action, leading a life of solitude,
dispassion, serenity, with my hands serving as a bowl, and the sky for clothing?
ekaki = alone
nihsprhah = free from desire
santah = peaceful
pani = hand
patrah = vessel
digambarah = naked
sambho = O Shiva!
bhavisyami = will become
karma = action
nirmulana = root out
ksamah = capable
panim patrayatam nisargasucina bhaiksena samtusyatam
yatra kvapi nisidatam bahutrnam visvam muhuh pasyatam ॥
atyagi’pi tanorakhandaparamanandavabodhasprsam
adhva ko’pi sivaprasadasulabhah sampatsyate yoginam ॥ 90 ॥
Using the hands as a bowl, contented with the naturally pure food from
alms, resting in any place, constantly viewing the world to be worth no
more than a blade of grass, experiencing uninterrupted supreme joy even
before the body falls, for such aspirants alone the grace of Shiva makes
the path of liberation easy of attainment.
panim = hand
patrayatam = used like a vessel
nisarga = nature
sucina = pure
bhaiksena = by begging alms
samtusyatam = contented
yatra = where
kvapi = anywhere
nisidatam = resting
bahutrnam = almost a blade of grass
visvam = world
muhuh = constantly
pasyatam = seeing
atyage = giving up
api = even
tanoh = of the body
akhanda = uninterrupted
parama = supreme
ananda = bliss
avabodhasprsam = knowledge
adhva = path
kah = who
api = even
sivaprasada = grace of Shiva
sulabhah = easy
sampatsyate = attain
yoginam = of yogis
avadhutacarya ।
kaupinam satakhandajarjarataram kantha punastadrsi
naiscintyam nirapeksabhaiksamasanam nidra smasane vane ।
svatantryena nirankusam viharanam svantam prasantam sada
sthairyam yogamahotsave’pi ca yadi trailokyarajyena kim ॥ 91 ॥
The Way of Life of a Self-Realised Ascetic: Wearing a loin-cloth worn-out
and tattered into a hundred rags, with a wrap-around in similar condition,
free from anxiety, eating food from alms begged without any expectations,
sleeping in a forest or a cremation-ground, roaming freely without
hindrance, ever indrawn and calm, and also established in the great joy
of Divine union, ——-for such a one even sovereignty of the three
worlds is beneath comparison.
avadhuta = a self-realised ascetic with the highest spiritual freedom
carya = the way of life
kaupinam = loin cloth
sata = hundred
khanda = torn
jarjarataram = much worn out
kantha = rag
punah = again
tadrsi = of the same condition
naiscintyam = free from all diturbing thoughts
nirapeksa = without expectation
bhaiksam = food got by begging
asanam = eating
nidra = sleep
smasane = in a cremation ground
vane = in a forest
svatantryena = freely
nirankusam = without hindrance
viharanam = wandering
svantam = one’s mind
prasantam = very peaceful
sada = always
sthairyam = steadfastness
yoga = yoga
mahotsave = festive joy
api = also
ca = and
yadi = when
trailokya = three worlds
rajyena = by sovereignty
kim = what
brahmandam mandalimatram kim lobhaya manasvinah ।
sapharisphuritenabdhih ksubdho na khalu jayate ॥ 92 ॥
Will the wise ones show greed for this universe, which is but a mere mirage?
Indeed, the ocean is not agitated by the movements of a fish!
brahmandam = universe
mandali = reflection
matram = mere
kim = what
lobhaya = for greed
manasvinah = wise
saphari = a small fish
sphuritena = by movement
abdhih = ocean
ksubdhah = agitated
na = not
khalu = indeed
jayate = become
matarlaksmi bhajasva kamcidaparam matkanksini ma sma bhuh
bhogesu sprhayalavastava vase ka nihsprhanamasi ।
sadyahsyutapalasapatraputikapatre pavitrikrtai-
rbhiksavastubhireva samprati vayam vrttim samihamahe ॥ 93 ॥
Oh Mother LakShmi! devote yourself to someone else! Do not long for
me! Those who covet pleasures are under your sway; what are you to us
who are dispassionate? Now, we want to subsist on alms gathered and
purified in a bowl instantly made from the leaves of Palasa tree.
matah = mother
laksmi = O Laxmi!
bhajasva = serve
kamcit = someone
aparam = else
mat = me
kanksini = long for
ma = do not
sma = indeed
bhuh = be
bhogesu = in enjoyments
sprhayalavah = desiring
tava = your
vase = captive
ka = what
nihsprhanam = free from desires
asi = are
sadyah = immediately
syuta = put together
palasa = palAsha
patra = leaf
putika = ??
patre = vessel
pavitrikrtaih = sanctified
bhiksavastubhih = articles obtained by begging
eva = only
samprati = in the right way
vayam = we
vrttim = attitude
samihamahe = wish
mahasayya prthvi vipulamupadhanam bhujalata
vitanam cakasam vyajanamanukulo’yamanilah ।
saraccandro dipo virativanitasangamuditah
sukhi santah sete muniratanubhutirnrpa iva ॥ 94 ॥
With the earth for a bed, the arms for a large pillow, the sky for a roof,
the gentle breeze for a fan, the autumnal moon for a lamp, renunciation
as conjugal bliss, the sage sleeps in contentment and tranquillity,
like a sovereign of immense glory.
maha = great
sayya = bed
prthvi = earth
vipulam = ample
upadhanam = pillow
bhujalata = arms
vitanam = canopy
ca = and
akasam = sky
vyajanam = fan
anukulah = pleasant
ayam = this
anilah = breeze
sarat = autumn
candrah = moon
dipah = light
virati = abnegation
vanita = wife
sanga = company
muditah = elevated (rejoicing)
sukhi = blissful
santah = peaceful
sete = sleeps
munih = sage
atanu = not small (undiminished)
bhutih = glory
nrpa = king
iva = as if
bhiksasi janamadhyasangarahitah svayattacestah sada
hanadanaviraktamarganiratah kascittapasvi sthitah ।
rathyakirnavisirnajirnavasanah sampraptakanthasano
nirmano nirahamkrtih samasukhabhogaikabaddhasprhah ॥ 95 ॥
Living on alms, unattached to the company of people, ever acting with
total freedom, devoted to the path of dispassion towards the exchange
of wealth, such a one is a true ascetic. Wearing worn-out rags thrown
in the streets, using a blanket received by chance for a seat, without
pride or selfishness, the ascetic wishes solely for
the joy of the controlled mind.
bhiksasi = eating alms
janamadhya = society
sangarahitah = unattached
svayattacestah = free in actions (independent)
sada = always
hanadana = give and take
virakta = indifferent
marga = path
niratah = pursuing
kascit = who but
tapasvi = engaged in austerities
sthitah = living
rathya = in the streets
kirna = thrown away
visirna = shattered
jirna = worn out
vasanah = garment
samprapta = gotten by chance
kantha = blanket
asanah = seat
nirmanah = without pride
nirahamkrtih = without egoism
sama = self-control
sukhabhoga = enjoying the happiness
ekabaddha = bound by only one
sprhah = desiring
candalah kimayam dvijatirathava sudro’tha kim tapasah
kim va tattvavivekapesalamatiryogisvarah ko’pi kim ।
ityutpannavikalpajalpamukharairabhasyamana janaih
na kruddhah pathi naiva tustamanaso yanti svayam yoginah ॥ 96 ॥
᳚Is this person an outcaste? or a twice-born? or a shudra? or an
ascetic? or else some master yogi with the mind filled with philosophical
discernment? ᳚ When people address the ascetic thus, doubting and debating
garrulously, the Yogis themselves walk awy, neither angry nor pleased.
candalah = outcaste
kim = what
ayam = this
dvijatih = twice-born (initiated in scriptures)
athava = or
sudrah = servant
atha = thus
kim = what
tapasah = ascetic
kim = what
va = or
tattva = truth
viveka = discrimination
pesala = expert
matih = mind
yogisvarah = supreme yogi
kah = who
api = also
kim = what
iti = thus
utpanna = arising
vikalpa = doubt
jalpa = argumentative
mukharaih = garrulously
abhasyamana = accosted
janaih = by people
kruddhah = angry
pathi = on the way
na = not
eva = only
tusta = pleased
manasah = mind
yanti = go
svayam = own way
yoginah = yogis
himsasunyamayatnalabhyamasanam dhatra marutkalpitam
vyalanam pasavastrnankurabhujastustah sthalisayinah ।
samsararnavalanghanaksamadhiyam vrttih krta sa nrnam
tamanvesayatam prayanti satatam sarve samaptim gunah ॥ 97 ॥
The creator has provided for serpents air as food, got without violence
or effort. Beasts are satisfied with eating sprouting grass and
laying on the ground. Likewise, for people intellectually able enough
to cross the sea of birth-death cycles, some such means of living has
been created. Those who seek this are able to bring to
final cessation the play of their natural attributes.
himsasunyam = without killing
ayatna = without effort
labhyam = obtainable
asanam = for eating
dhatra = by the Creator
marut = air
kalpitam = provided
vyalanam = for serpents
pasavah = beasts
trna = grass
ankurabhujah = feeding on sprouts
tustah = contented
sthalisayinah = lying on ground
samsara = transmigratory life
arnava = ocean
langhanaksama = capable to cross over
dhiyam = intelligence
vrttih = inclined to
krta = made
sa = that
nrnam = of people
tam = to them
anvesayatam = seeking
prayanti = go
satatam = constantly
sarve = all
samaptim = ending
gunah = qualities (inertia, activity, and understanding)
gangatire himagirisilabaddhapadmasanasya
brahmadhyanabhyasanavidhina yoganidram gatasya ।
kim tairbhavyam mama sudivasairyatra te nirvisankah
kanduyante jarathaharinah svangamange madiye ॥ 98 ॥
Seated in the lotus-posture on a stone in the Himalayas on the banks of
the Ganga,; attaining yogic sleep by the practice of meditation on the
Supreme Reality; with deer, old with age and free from fear, caressing
their bodies against mine——- will such fortune come to me?
gangatire = on the banks of river Ganges
himagiri = Himalayas
sila = stone
baddha = bound/sitting
padmasanasya = lotus posture
brahma = transcendent truth
dhyana = meditation
abhyasana = practice
vidhina = in the prascribed manner
yoganidram = Samadhi (with consciousness of the external world lost)
gatasya = going/falling
kim = what
taih = by them
bhavyam = resulting from
mama = my
sudivasaih = happy days
yatra = where
te = they
nirvisankah = fearless
kanduyante = rub
jarathaharinah = old deer
svangam = own bodies
ange = body
madiye = my
panih patram pavitram bhramanaparigatam bhaiksamaksayyamannam
vistirnam vastramasadasakamacapalam talpamasvalpamurvi ।
yesam nihsangatangikaranaparinatasvantasamtosinaste
dhanyah samnyastadainyavyatikaranikarah karma nirmulayanti ॥ 99 ॥
The hands serving as a sacred bowl, subsisting on the never-dwindling
alms obtained while roaming, the vast expanse of the sky serving as
a dress, and the earth for a stable, spacious bed—people with such
dispassion are blessed indeed, for they have renounced the poverty of
attitude seeking mundane pleasures and thus giving up worldly contacts,
and inwardly contented in heart fulfilled by accepting solitude,
and thus able to uproot all actions ( the roots of future rebirths and deaths).
panih = hand
patram = vessel
pavitram = pure
bhramana = wandering
parigatam = obtained
bhaiksam = alms
aksayyam = never running short
annam = food
vistirnam = ample
vastram = cloth
asa = space
dasakam = ten directions
acapalam = fixed
talpam = bed
asvalpam = spacious
urvi = wide earth
yesam = whose
nihsangata = without associating
angikarana = absorb
parinata = matured
svanta = inwardly
samtosinah = blissful
te = they
dhanyah = blessed
samnyasta = forsaking
dainya = deprivation
vyatikara = contact
nikarah = best of objects
karma = actions
nirmulayanti = root out
matarmedini tata maruta sakhe tejah subandho jala
bhratarvyoma nibaddha eva bhavatamantyah pranamanjalih ।
yusmatsangavasopajatasukrtaspharasphurannirmala-
jnanapastasamastamohamahima liye parabrahmani ॥ 100 ॥
Oh Mother Earth! Oh Wind, my Father! Oh Fire, my friend! Oh Water,
my good relative! Oh Sky, my Brother! With clasped hands this is my
concluding salutations to you! My association with you all resulted
in an accumulation of scintillating merits, culminating in abundance of
pure knowledge, which helped me overcome the marvellous sway
of Unreality! May I now unite with the Transcendent Truth!
matah = O Mother
medini = Earth
tata = O Father
maruta = Wind
sakhe = O Friend
tejah = Fire
subandhah = O my good relative
jala = Water
bhratah = O Brother
vyoma = Sky
nibaddha = tied to
eva = only
bhavatam = with you all
antyah = last
pranama = salutations
anjalih = clasped hands
yusmat = with you all
sangavasa = association with
upajata = developed
sukrta = good deeds, merits
sphara = wide
sphurat = trembling, resplendent
nirmala = without blemish, pure
jnana = knowledge
apasta = discard
samasta = all
moha = delusion
mahima = wondrous power
liye = merge
parabrahmani = in the Transcendent Reality