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1 tR^ishhNaaduushhaNam.h

indian

chuuDotta.nsitachandrachaarukalikaachaJNchachchhikhaabhaasvaro
liilaadagdhavilolakaamashalabhaH shreyodashaagre sphuran.h .
antaHsphuurjadapaaramohatimirapraagbhaaramuchchaaTayanH
chetaHsadmani yoginaa.n vijayate GYaanapradiipo haraH .. 1..

roman

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!

sanskrit
” tR^ishhNaa ” = thirst (of desire)
” duushhaNaM ” = condemnation
” chuuDa ” = head
” utta.nsita ” = made an ornament
” chandra ” = moon
” chaaru ” = beautiful
” kalikaa ” = partially opened buds
” chaJNchachchhikhaa ” = lambent beams
” bhaasvaraH ” = shining sun
” liilaa ” = sport
” dagdha ” = burnt up
” vilola ” = unsteady
” kaama ” = passion
” shalabhaH ” = a moth
” shreyodasha ” = circumstances of prosperity
” agre ” = in front of
” sphuran.h ” = appearing
” antaHsphuurjat.h ” = spreading forth in the heart
” apaara ” = endless
” moha ” = ignorance
” timira ” = night
” praagbhaaraM ” = heavy mass at the front
” uchchaaTayanH ” = smites away
” chetaH ” = heart
” sadmani ” = in the temple of
” yoginaa.n ” = of the yogi
” vijayate ” = proves victorious
” GYaanapradiipaH ” = light of knowledge
” haraH ” = Siva

indian

roman

bhraanta.n deshamanekadurgavishhamaM praapta.n na kiJNchitphalam.h
tyaktvaa jaatikulaabhimaanamuchita.n sevaa kR^itaa nishhphalaa .
bhuktaM maanavivarjitaM paragR^iheshhvaashaN^kayaa kaakavat.h
tR^ishhNe jR^imbhasi paapakarmapishune naadyaapi santushhyasi .. 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.

sanskrit
” bhraanta.n ” = roamed
” deshaM ” = places
” aneka ” = various
” durga ” = difficult
” vishhamaM ” = obstacles
” praapta.n ” = obtained
” na ” = not
” kiJNchit.h ” = even a little
” phalaM ” = result/wealth
” tyaktvaa ” = having given up
” jaati ” = birth in a caste
” kula ” = lineage
” abhimaanaM ” = pride
” uchita.n ” = proper
” sevaa ” = service
” kR^itaa ” = having performed
” nishhphalaa ” = fruitless
” bhuktaM ” = fed
” maana ” = honor
” vivarjitaM ” = devoid of
” paragR^iheshu ” = in others’ homes
” aashaN^kayaa ” = hankering after gain
” kaakavat.h ” = like a crow
” tR^ishhNe ” = thirsting desire
” jR^imbhasi ” = increases
” paapakarmapishune ” = indicative of evil deeds
” na adya api ” = not now even
” santushhyasi ” = satisfied

indian

roman

utkhaata.n nidhishaN^kayaa xititala.n dhmaataa girerdhaatavo
nistiirNaH saritaaM patinR^i.rpatayo yatnena sa.ntoshhitaaH .
mantraaraadhanatatpareNa manasaa niitaaH shmashaane nishaaH
praaptaH kaaNavaraaTako.api na mayaa tR^ishhNe sakaamaa 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.

sanskrit
” utkhaata.n ” = dug
” nidhi ” = precious metals
” shaN^kayaa ” = in quest of
” xititala.n ” = earth
” dhmaataa ” = smelted
” gireH ” = stones
” dhaatavaH ” = precious metals
” nistiirNaH ” = crossed
” saritaaM ” = oceans
” patiH ” = chief
” nR^i.rpatayaH ” = royal
” yatnena ” = with effort
” sa.ntoshhitaaH ” = favored
” mantra ” = incantations
” aaraadhana ” = worship
” tatpareNa ” = utmost effort
” manasaa ” = mentally
” niitaaH ” = carried out
” shmashaane ” = cramation grounds
” nishaaH ” = nights
” praaptaH ” = achieved
” kaaNavaraaTakaH ” = a broken cowrie
” api ” = even
” na ” = not
” mayaa ” = by me
” tR^ishhNe ” = desire
” sakaamaa ” = satisfied
” bhava ” = be

indian

roman

khalaalaapaaH soDhaaH kathamapi tadaaraadhanaparaiH
nigR^ihyaantarbaashhpa.n hasitamapi shuunyena manasaa .
kR^ito vittastambhapratihatadhiyaamaJNjalirapi
tvamaashe moghaashe kimaparamato nartayasi maam.h .. 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?

sanskrit
” khala ” = wicked
” aalaapaaH ” = talk
” soDhaaH ” = shabby
” kathamapi ” = somehow
” tat.h ” = that
” aaraadhanaparaiH ” = servile attendance
” nigR^ihya ” = suppressing
” antarbaashhpa.n ” = tears
” hasitaM ” = smiling
” api ” = even
” shuunyena ” = vacant
” manasaa ” = mentally
” kR^itaH ” = made
” vitta ” = wealth
” stambha ” = inactive
” pratihata ” = dulled
” dhiyaaM ” = intellect
” aJNjaliH ” = obeisance
” api ” = also
” tvaM ” = you
” aashe ” = oh Desire!
” moghaashe ” = with hopes thwarted
” kiM ” = what
” aparaM ” = other
” ataH ” = hence
” nartayasi ” = dance
” maaM ” = me

indian

amiishhaaM praaNaanaa.n tulitabisiniipatrapayasaa.n
kR^ite ki.n naasmaabhirvigalitavivekairvyavasitam.h .
yadaaDhyaanaamagre draviNamadaniHsa.nGYamanasaa.n
kR^ita.n viitavriiDairnijaguNakathaapaatakamapi .. 5..

roman
amiishhaaM praaNaanaa.n tulitabisiniipatrapayasaa.n
kR^ite ki.n naasmaabhirvigalitavivekairvyavasitam.h .
yadaaDhyaanaamagre draviNamadaniHsa.nGYamanasaa.n
kR^ita.n viitavriiDairnijaguNakathaapaatakamapi .. 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.

sanskrit
” amiishhaaM ” = our
” praaNaanaa.n ” = all the vital forces
” tulita ” = unsteady
” bisinii ” = lotus
” patra ” = leaf
” payasaa.n ” = water
” kR^ite ” = done
” ki.n ” = what
” na ” = not
” asmaabhiH ” = by us
” vigalita ” = depraved
” vivekaiH ” = conscience
” vyavasitaM ” = performed
” yat.h ” = which
” aaDhyaanaaM ” = of the rich
” agre ” = in the presence
” draviNamada ” = pride of wealth
” niHsa.nGYa ” = stupefied
” manasaa.n ” = minds
” kR^ita.n ” = committed
” viita ” = without
” vriiDair ” = shame
” nijaguNa ” = own virtues
” kathaa ” = reciting
” paatakaM ” = sin
” api ” = even

indian

roman

xaanta.n na xamayaa gR^ihochitasukha.n tyakta.n na sa.ntoshhataH
soDhaaduHsahashiitavaatatapanakleshaa na tapta.n tapaH .
dhyaata.n vittamaharnisha.n niyamitapraaNairna shaMbhoH pada.n
tattatkarma kR^ita.n yadeva munibhistaistai phalairvaJNchitaaH .. 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.

sanskrit
” xaanta.n ” = forgiven
” na ” = not
” xamayaa ” = forgiveness
” gR^ihochitasukha.n ” = comforts of home-life
” tyakta.n ” = renounced
” na ” = not
” sa.ntoshhataH ” = with contentment
soDhaa
” duHsaha ” = inclement
” shiita ” = cold
” vaata ” = wind
” tapana ” = heat
” kleshaa ” = suffered inclement weather
” na ” = not
” tapta.n ” = heated
” tapaH ” = austerities
” dhyaata.n ” = meditating
” vittaM ” = money
” aharnisha.n ” = day and night
” niyamita ” = controlled
” praaNaiH ” = breath and vital forces
” na ” = not
” shaMbhoH ” = of Shiva
” pada.n ” = feet
” tattatkarma ” =those very acts
” kR^ita.n ” = done
” yadeva ” = which verily
” munibhiH ” = by reclusive saints
” taistai ” = those only
” phalaiH ” = of good results
” vaJNchitaaH ” = deprived of

indian

bhogaa na bhuktaa vayameva bhuktaaH
tapo na tapta.n vayameva taptaaH .
kaalo na yaato vayameva yaataa\-
stR^ishhNaa na jiirNaa vayameva jiirNaaH .. 7..

roman
bhogaa na bhuktaa vayameva bhuktaaH
tapo na tapta.n vayameva taptaaH .
kaalo na yaato vayameva yaataa-
stR^ishhNaa na jiirNaa vayameva jiirNaaH .. 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.

sanskrit
” bhogaa ” = worldly pleasures
” na ” = not
” bhuktaa ” = enjoyed
” vayaM eva ” = we ourselves
” bhuktaaH ” = eaten up
” tapaH ” = austerities
” na ” = not
” tapta.n ” = performed
” vayaM eva ” = we ourselves
” taptaaH ” = burnt
” kaalaH ” = time
” na ” = not
” yaataH ” = gone
” vayaM eva ” = we ourselves
” yaataaH ” = gone
” tR^ishhNaa ” = desire
” na ” = not
” jiirNaa ” = reduced
” vayaM ” = we
” eva ” = alone
” jiirNaaH ” = aged

indian

valiibhirmukhamaakraantaM palitenaaN^kita.n shiraH .
gaatraaNi shithilaayante tR^ishhNaikaa taruNaayate .. 8..

roman
valiibhirmukhamaakraantaM palitenaaN^kita.n shiraH .
gaatraaNi shithilaayante tR^ishhNaikaa taruNaayate .. 8..
Face covered with wrinkles, the head painted white with gray hair, the limbs feeble, and yet Desire alone stays youthful.

sanskrit
” valii ” = with wrinkles
” mukhaM ” = face
” aakraantaM ” = attacked
” palitena ” = grey hair
” aN^kita.n ” = painted white
” shiraH ” = head
” gaatraaNi ” = limbs
” shithilaayante ” = enfeebled
” tR^ishhNaikaa ” = desire alone
” taruNaayate ” = rejuvenating

indian

roman

nivR^ittaa bhogechchhaa purushhabahumaano.api galitaH
samaanaaH svaryaataaH sapadi suhR^ido jiivitasamaaH .
shanairyashhTyutthaana.n ghanatimiraruddhe cha nayane
aho muuDhaH kaayastadapi maraNaapaayachakitaH .. 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!

sanskrit
” nivR^ittaa ” = receded
” bhogechchhaa ” = desire for pleasures
” purushha ” = person
” bahumaanaH ” = respect
” api ” = also
” galitaH ” = lost
” samaanaaH ” = compeers
” svaryaataaH ” = gone to heaven
” sapadi ” = swiftly
” suhR^idaH ” = dear friends
” jiivitasamaaH ” = as much as life
” shanaiH ” = slowly
” yashhTyutthaana.n ” = raise oneself slowly with the help of a staff
” ghanatimiraruddhe ” = covered by dense cataracts
” cha ” = and
” nayane ” = eyes
” aho ” = alas
” muuDhaH ” = stupidity
” kaayaH ” = the body
” tatapi ” = even then
” maraNaapaayachakitaH ” = wonders at the thought of death

indian

aashaa naama nadii manorathajalaa tR^ishhNaataraN^gaakulaa
raagagraahavatii vitarkavihagaa dhairyadrumadhva.nsinii .
mohaavartasudustaraatigahanaa prottuN^gachintaataTii
tasyaaH paaragataa vishuddhamanaso nandanti yogiishvaraaH .. 10..

roman
aashaa naama nadii manorathajalaa tR^ishhNaataraN^gaakulaa
raagagraahavatii vitarkavihagaa dhairyadrumadhva.nsinii .
mohaavartasudustaraatigahanaa prottuN^gachintaataTii
tasyaaH paaragataa vishuddhamanaso nandanti yogiishvaraaH .. 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.

sanskrit
” aashaa ” = hope
” naama ” = named
” nadii ” = river
” manorathajalaa ” = of the water of desires
” tR^ishhNaa ” = passions
” taraN^ga ” = waves
” aakulaa ” = raging
” raagagraahavatii ” = grasped by attachments to objects
” vitarka ” = scheming thoughts (of greed)
” vihagaa ” = birds
” dhairya ” = courage
” druma ” = tree
” dhva.nsinii ” = destroyer
” mohaavarta ” = whirlpools of ignorance
” sudustara ” = impassable
” ati ” = great
” gahanaa ” = deep
” prottuN^ga ” = precipitous
” chintaa ” = anxiety
” taTii ” = banks
” tasyaaH ” = their
” paaragataaH ” = cross beyond
” vishuddha ” = purified
” manasaH ” = mind
” nandanti ” = enjoy
” yogiishvaraaH ” = great yogis
” 2 vishhayaparityaagaviDaMbanaa .”

indian

na sa.nsaarotpanna.n charitamanupashyaami kushala.n
vipaakaH puNyaanaa.n janayati bhayaM me vimR^ishataH .
mahadbhiH puNyaughaishchiraparigR^ihitaashcha vishhayaa
mahaanto jaayante vyasanamiva daatu.n vishhayiNaam.h .. 11..

roman

sa.nsaarotpanna.n charitamanupashyaami kushala.n
vipaakaH puNyaanaa.n janayati bhayaM me vimR^ishataH .
mahadbhiH puNyaughaishchiraparigR^ihitaashcha vishhayaa
mahaanto jaayante vyasanamiva daatu.n vishhayiNaam.h .. 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.

sanskrit
” vishhaya ” = sensual objects
” parityaaga ” = giving up
” viDaMbanaa ” = futile efforts
” na ” = not
” sa.nsaarotpanna.n ” = produced through life after life
” charitaM ” = performed
” anupashyaami ” = see
” kushala.n ” = well-being
” vipaakaH ” = accumulation
” puNyaanaa.n ” = of virtues
” janayati ” = engenders
” bhayaM ” = fear
” me ” = in me
” vimR^ishataH ” = on deep thinking
” mahadbhiH ” = by great
” puNya ” = merit
” oghaiH ” = stream
” chira ” =constant
” parigR^ihitaaH ” = earned
” cha ” = and
” vishhayaa ” = sensual pleasures
” mahaantaH ” = greatly
” jaayante ” = produces
” vyasanamiva ” = misery
” daatu.n ” = giving
” vishhayiNaaM ” = those attached to pleasures

indian

roman

avashya.n yaataarashchirataramushhitvaapi vishhayaa
viyoge ko bhedastyajati na jano yatsvayamamuun.h .
vrajantaH svaatantryaadatulaparitaapaaya manasaH
svaya.n tyaktaa hyete shamasukhamananta.n 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.

sanskrit
” avashya.n ” = certainly
” yaataaraH ” = gone
” chirataraM ” = long time
” ushhitvaapi ” = even after staying
” vishhayaa ” = sensual pleasures
” viyoge ” = departure
” kaH ” = what
” bhedaH ” = difference
” tyajati ” = give up
” na ” = not
” janaH ” = people
” yatsvayamamuun.h ” = that of their own accord
” vrajantaH ” = leave
” svaatantryaat.h ” = on their own
” atula ” = incomparable
” paritaapaaya ” = misery
” manasaH ” = mental
” svaya.n ” = by themselves
” tyaktaa ” = give up
” hyete ” = verily these
” shama ” = self-control
” sukhaM ” = happiness
” ananta.n ” = infinite
” vidadhati ” = specially give

indian

roman

brahmaGYaanavivekanirmaladhiyaH kurvantyaho dushhkara.n
yanmuJNchantyupabhogabhaaJNjyapi dhanaanyekaantato niHspR^ihaaH .
saMpraaptaanna puraa na saMprati na cha praaptau dR^iDhapratyayaan
vaaJNchhaamaatraparigrahaanapi para.n tyaktu.n na shaktaa vayam.h .. 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.

sanskrit
” brahmaGYaana ” = knowledge of supreme reality
” viveka ” = discrimination
” nirmala ” = pure
” dhiyaH ” = minds
” kurvanti ” = do
” aho ” = ah!
” dushhkara.n ” = difficult to achieve
” yat.h ” = which
” muJNchanty ” = discard
” upabhogabhaaJNjyapi ” = bringing enjoyment
” dhanaani ” = wealth
” ekaantataH ” = wholly
” niHspR^ihaaH ” = those devoid of craving
” saMpraaptaanna ” = not obtained
” puraa ” = in the past
” na ” = not
” saMprati ” = in the present
” na ” = not
” cha ” = and
” praaptau ” = obtained
” dR^iDha ” = firm
” pratyayaan.h ” = conviction
” vaaJNchhaamaatra ” = desiring
” parigrahaanapi ” = to obtain
” para.n ” = lasting
” tyaktu.n ” = to give up
” na ” = not
” shaktaa ” = able
” vayaM ” = we

indian

roman

dhanyaanaa.n girikandareshhu vasataa.n jyotiH para.n dhyaayataaM
aanandaashrukaNaanpibanti shakunaa niHshaN^kamaN^keshayaa .
asmaaka.n tu manorathoparachitapraasaadavaapiitaTa-
kriiDaakaananakelikautukajushhaamaayuH para.n xiiyate .. 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.

sanskrit
” dhanyaanaa.n ” = blessed
” girikandareshhu ” = in mountain-caves
” vasataa.n ” = living
” jyotiH ” = light
” para.n ” = supreme
” dhyaayataaM ” = meditating
” aananda ” = joy
” ashrukaNaan.h ” = tear drops
” pibanti ” = drink
” shakunaa ” = birds
” niHshaN^kaM ” = without fear
” aN^keshayaa ” = sitting on laps
” asmaaka.n ” = our
” tu ” = indeed
” manoratha ” = fantasies
” uparachita ” = created
” praasaada ” = palaces
” vaapiitaTa\- ” = on banks of waters
” kriiDaa ” = sport
” kaananakelikautuka ” = pleasure gardens
” jushhaaM ” = fast
” aayuH ” = life
” para.n ” = fast
” xiiyate ” = weakens

indian

bhixaashana.n tadapi niirasamekavaara.n
shayyaa cha bhuuH parijano nijadehamaatram.h .
vastra.n vishiirNa shatakhaNDamayii cha kanthaa
haa haa tathaapi vishhayaa na parityajanti .. 15..

roman

bhixaashana.n tadapi niirasamekavaara.n
shayyaa cha bhuuH parijano nijadehamaatram.h .
vastra.n vishiirNa shatakhaNDamayii cha kanthaa
haa haa tathaapi vishhayaa 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!

sanskrit
” bhixaashana.n ” = food by begging
” tadapi ” = that too
” niirasaM ” = tasteless
” ekavaara.n ” = once a day
” shayyaa ” = bed
” cha ” = and
” bhuuH ” = earth
” parijanaH ” = attendants
” vastra.n ” = dress
” vishiirNa ” = worn out
” shatakhaNDamayii ” = torn in hundred pieces
” cha ” = and
” kanthaa ” = patched up
” haa ” = alas
” haa ” = alas
” tathaapi ” = even then
” vishhayaa ” = sensual craving
” na ” = not
” parityajanti ” = give up

indian

roman

stanau maa.nsagranthii kanakakalashaavityupamitau
mukha.n shleshhmaagaara.n tadapi cha shashaaN^kena tulitam.h .
sravanmuutrakliinna.n karivarashiraspardhi jaghana.n
muhurnindya.n ruupa.n kavijanavisheshhairguru kR^itam.h .. 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.

sanskrit
” stanau ” = breasts
” maa.nsagranthii ” = lumps of flesh
” kanakakalashaavityupamitau ” = compared to golden jugs
” mukha.n ” = mouth
” shleshhma ” = saliva/phlegm
” agaara.n ” = seat
” tadapi ” = yet
” cha ” = and
” shashaaN^kena ” = to the moon
” tulitaM ” = compared to
” sravan.h ” = flowing
” muutra ” = urine
” klinna.n ” = fouled
” karivara ” = elephant
” shira ” = head
” spardhi ” = likened to
” jaghana.n ” = hip and loins
” muhurnindya.n ” = ever despicable
” ruupa.n ” = form
” kavijana ” = poets
” visheshhaiH ” = especially
” guru ” = great
” kR^itaM ” = done

indian

roman

eko raagishhu raajate priyatamaadehaardhahaarii haro
niiraageshhu jano vimuktalalanaasaN^go na yasmaatparaH .
durvaarasmarabaaNapannagavishhavyaaviddhamugdho janaH
sheshhaH kaamaviDambitaanna vishhayaanbhoktu.n na moktu.n xamaH .. 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.

sanskrit
” ekaH ” = one, unique
” raagishhu ” = sensual
” raajate ” = stands out
” priyatamaa ” = beloved
” deha ” = body
” ardhahaarii ” = sharing
” haraH ” = Siva
” niiraageshhu ” = among the dispassionate
” janaH ” = people
” vimukta ” = free
” lalanaa ” = woman
” saN^gaH ” = company
” na ” = not
” yasmaat.h ” = from which
” paraH ” = superior
” durvaarasmara ” = irresistible, Cupid
” baaNa ” = arrow
” pannaga ” = snake
” vishha ” = poison
” vyaaviddha ” = smitten
” mugdhaH ” = stupefied
” janaH ” = people
” sheshhaH ” = rest
” kaamaviDambitaan.h ” =infatuated by love
” na ” = not
” vishhayaanbhoktu.n ” = enjoying desires
” na ” = not
” moktu.n ” = give up
” xamaH ” = able

indian

roman

ajaanandaahaatmyaM patatu shalabhastiivradahane
sa miino.apyaGYaanaadvaDishayutamashnaatu pishitam.h .
vijaananto.apyete vayamiha vipajjaalajaTilaan
na muJNchaamaH kaamaanahaha gahano mohamahimaa .. 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!

sanskrit
” ajaanan.h ” = not knowing
” daahaatmyaM ” = burning power
” patatu ” = falls
” shalabhaH ” = moth
” tiivra ” = glowing
” dahane ” = in fire
” sa ” = that
” miinaH ” = fish
” api ” = also
” aGYaanaad ” = due to ignorance
” vaDisha ” = fish-hook
” yutaM ” = with
” ashnaatu ” = fish also due to ignorance eats from the hook
” pishitaM ” = bait
” vijaanantaH ” = intellectual understanding
” api ” = even
” ete ” = herewith
” vayamiha ” = we here
” vipajjaalajaTilaan.h ” = complex and dangerous
” na ” = not
” muJNchaamaH ” = give up
” kaamaanahaha ” = sensuality
” gahanaH ” = profound
” mohamahimaa ” = power of delusion

indian

roman

tR^ishhaa shushhyatyaasye pibati salila.n shiitamadhura.n
xudhaartaH shaalyaana.n kavalayati maa.nsaadikalitam.h .
pradiipte kaamaagnau sudR^iDhataramaaliN^gati vadhuuM
pratiikaara.n vyaadheH 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,hungr,lust), and yet how much distress in these remedies!

sanskrit
” tR^ishhaa ” = thirst
” shushhyat.h ” = parched
” aasye ” = mouth
” pibati ” = drinks
” salila.n ” = water
” shiita ” = cold
” madhura.n ” = refreshing
” xudhaartaH ” = hunger-stricken
” shaalyaana.n ” = cooked food
” kavalayati ” = eats
” maa.nsaadikalitaM ” = made delicious by adding meat, etc.
” pradiipte ” = aroused
” kaamaagnau ” = fiery desire
” sudR^iDhataraM ” = very firmly
” aaliN^gati ” = embraces
” vadhuuM ” = wife
” pratiikaara.n ” = opposing
” vyaadheH ” = diseases
” sukhamiti ” = happiness
” viparyasyati ” = upset
” janaH ” = persons

indian

roman

tuN^ga.n veshma sutaaH sataamabhimataaH sa.nkhyaatigaaH saMpadaH
kalyaaNii dayitaa vayashcha navamityaGYaanamuuDho janaH .
matvaa vishvamanashvara.n nivishate sa.nsaarakaaraagR^ihe
sa.ndR^ishya xaNabha.ngura.n tadakhila.n dhanyastu sa.nnyasyati .. 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.

sanskrit
” tuN^ga.n ” = tall
” veshma ” = mansions
” sutaaH ” = sons
” sataamabhimataaH ” = honored by the learned
” sa.nkhyaatigaaH ” = immeasurable
” saMpadaH ” = wealth
” kalyaaNii ” = beneficent
” dayitaa ” = charitable
” vayaH ” = age
” cha ” = and
” navaM ” = young
” iti ” = thus
” aGYaana ” = ignorance
” muuDhaH ” = deluded
” janaH ” = persons
” matvaa ” = thinking
” vishvaM ” = world
” anashvara.n ” = permanent
” nivishate ” = regard
” sa.nsaara ” = world cycles (creation-dissolution)
” kaaraagR^ihe ” = prison
” sa.ndR^ishya ” = having seen
” xaNabha.ngura.n ” = momentariness
” tadakhila.n ” = all that
” dhanyastu ” = blessed indeed
” sa.nnyasyati ” = renounces
” 3 yaaJNchaadainyaduushhaNam.h .”

indian

diinaa diinamukhaiH sadaiva shishukairaakR^ishhTajiirNaambaraa
kroshadbhiH xudhitairnirannavidhuraa dR^ishhyaa na chedgehinii .
yaaJNchaabhaN^gabhayena gadgadagalattruTyadviliinaaxara.n
ko dehiiti vadetsvadagdhajaTharasyaarthe manasvii pumaan.h .. 21..

roman
diinaa diinamukhaiH sadaiva shishukairaakR^ishhTajiirNaambaraa
kroshadbhiH xudhitairnirannavidhuraa dR^ishhyaa na chedgehinii .
yaaJNchaabhaN^gabhayena gadgadagalattruTyadviliinaaxara.n
ko dehiiti vadetsvadagdhajaTharasyaarthe manasvii pumaan.h .. 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 me”, fearing refusal of his entreaty?

sanskrit
” yaaJNchaa ” = supplicant attitude
” dainya ” = poverty
” duushhaNaM ” = condemnation
” diinaa ” = suffering
” diinamukhaiH ” = piteous faces
” sadaiva ” = always
” shishukaiH ” = by children
” aakR^ishhTa ” = pulling
” jiirNa ” = worn out
” ambaraa ” = clothes
” kroshadbhiH ” = crying
” xudhitairnirannavidhuraa ” = hungry without food
” dR^ishhyaa ” = seeing
” na ” = not
” ched ” = if it be
” gehinii ” = one’s wife
” yaaJNchaa ” = request
” bhaN^ga ” = refusal
” bhayena ” = fear of
” gadgadagalat.h ” = choking
” truTyad ” = faltering
” viliina ” = jumbled
” axara.n ” = voice
” kaH ” = who
” dehiiti ” = give me, thus
” vadet.h ” = speaks
” sva ” = one’s own
” dagdha ” = on fire
” jaTharasya ” = of the stomach
” arthe ” = for the sake of
” manasvii ” = wise
” pumaan.h ” = man

indian

abhimatamahaamaanagranthiprabhedapaTiiyasii
gurutaraguNagraamaambhojasphutojjvalachandrikaa .
vipulavilasallajjaavalliivitaanakuThaarikaa
jaTharapiTharii dushhpuureya.n karoti viDambanam.h .. 22..

roman

abhimatamahaamanagranthiprabhedapaTiiyasii
gurutaraguNagraamaambhojasphutojjvalachandrikaa .
vipulavilasallajjaavalliivitaanakuThaarikaa
jaTharapiTharii dushhpuureya.n karoti viDambanam.h .. 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.

sanskrit
” abhimatamahaamaanagranthiprabhedapaTiiyasii ” = fond self-respect,like
knots,being cleverly cut
” gurutaraguNagraamaambhojasphutojjvalachandrikaa ” = greatly valued
virtues of the lotus in bright moonlight
” vipulavilasallajjaavalliivitaanakuThaarikaa ” = great modesty,growing
abundantly like creepers, cut by a scythe
” jaTharapiTharii ” = pit of the stomach
” dushhpuureya.n ” = hard to fill
” karoti ” = do
” viDambanaM ” = undoing

indian

roman

puNye graame vane vaa mahati sitapaTachchhannapaali.n kapaali.n
hyaadaaya nyaayagarbhadvijahutahutabhugdhuumadhuumropakaNThe .
dvaara.n dvaara.n pravishhTo varamudaradariipuuraNaaya xudhaarto
maanii praaNaiH sanaatho na punaranudina.n tulyakulyeshhu diinaH .. 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.

sanskrit
” puNye ” = holy
” graame ” = places
” vane ” = forests
” vaa ” = or
” mahati ” = great
” sita ” = white
” paTachchhannapaali.n ” = cloth covering
” kapaali.n ” = begging bowl
” hi ” = indeed
” aadaaya ” = taking
” nyaayagarbha ” = experts in rituals
” dvija ” = brahmanas
” hutahutabhug ” = sacrificial fires
” dhuuma ” = smoke
” dhuumra ” = grey
” upakaNThe ” = periphery
” dvaara.n ” = door
” dvaara.n ” = door
” pravishhTaH ” = enter
” varaM ” = man of self respect
” udaradarii ” = cavity of the stomach
” puuraNaaya ” = filling
” xudhaartaH ” = craving with hunger
” maanii ” = self-respecting
” praaNaiH ” = energies
” sanaathaH ” = preserved
” na ” = not
” punaranudina.n ” = day to day
” tulyakulyeshhu ” = among one’s peers
” diinaH ” = beggar

indian

gaN^gaataraN^gakaNashiikarashiitalaani
vidyaadharaadhyushhitachaarushilaatalaani .
sthaanaani ki.n himavataH pralaya.n gataani
yatsaavamaanaparapiNDarataa manushhyaaH .. 24..

roman

gaN^gaataraN^gakaNashiikarashiitalaani
vidyaadharaadhyushhitachaarushilaatalaani .
sthaanaani ki.n himavataH pralaya.n gataani
yatsaavamaanaparapiNDarataa manushhyaaH .. 24..
Will the Himalayan ranges, cooled by the fine spray from the waves of the Ganges, and with the beautiful rocky plateaus habited by celestial musicians, dissolve and disappear, prompting people to disgrace themselves by depending on others for their livelihood?

sanskrit
” gaN^gaataraN^ga ” = waves of Ganges
” kaNa ” = minute bits
” shiikara ” = spray
” shiitalaani ” = cool
” vidyaadhara ” = celestial beings expert in the arts
” adhyushhita ” = inhabited
” chaaru ” = beautiful
” shilaa ” = rock
” talaani ” = plateaus
” sthaanaani ” = places
” ki.n ” = why
” himavataH ” = rocky
” pralaya.n ” = destruction
” gataani ” = gone
” yat.h ” = which
” saavamaana ” =humiliated
” parapiNDarataa ” = dependent on others
” manushhyaaH ” = human beings

indian

roman

ki.n kandaaH kandarebhyaH pralayamupagataa nirjharaa vaa giribhyaH
pradhvastaa vaa tarubhyaH sarasaphalabhR^ito valkalinyashcha shaakhaaH .
viixyante yanmukhaani prasabhamapagataprashrayaaNaa.n khalaanaa.n
duHkhaaptasvalpavittasmayapavanavashaannartitabhruulataani .. 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?

sanskrit
” ki.n ” = is it
” kandaaH ” = roots/herbs
” kandarebhyaH ” = from caves
” pralayamupagataa ” = disappeared
” nirjharaa ” = streams
” vaa ” = or
” giribhyaH ” = from mountains
” pradhvastaa ” = destroyed
” vaa ” = or
” tarubhyaH ” = from trees
” sarasa ” = juicy
” phala ” = fruits
” bhR^itaH ” = bearing
” valkalinyaH ” = giving barks
” cha ” = and
” shaakhaaH ” = branches
” viixyante ” = gone
” yanmukhaani ” = whose faces
” prasabhaM ” = extremely
” apagata ” = devoid of
” prashrayaaNaa.n ” = good breeding
” khalaanaa.n ” = wicked
” duHkha ” = misery
” aapta ” = acquired
” svalpa ” = little
” vitta ” = wealth
” smaya ” = arrogance
” pavana ” = wind
” vashaan.h ” = moved vy
” nartita ” = dancing
” bhruu ” = eye-brow
” lataani ” = creepers

indian

roman

puNyairmuulaphalaistathaa praNayinii.n vR^itti.n kurushhvaadhunaa
bhuushayyaa.n navapallavairakR^ipaNairuttishhTha yaavo vanam.h .
xudraaNaamavivekamuuDha manasaa.n yatreshvaraaNaa.n sadaa
vittavyaadhivikaaravivhalagiraa.n naamaapi na shruuyate .. 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.

sanskrit
” puNyaiH ” = sacred
” muula ” = roots
” phalaiH ” = fruits
” tathaa ” = therefore
” praNayinii.n ” = enjoyable
” vR^itti.n ” = attitude
” kurushhva ” = make
” adhunaa ” = now
” bhuushayyaa.n ” = the earth as a bed
” nava ” = new
” pallavaiH ” = leaves
” akR^ipaNaiH ” = without grief
” uttishhTha ” = arise
” yaavaH ” = go
” vanaM ” = forest
” xudraaNaaM ” = of the trivial
” aviveka ” = unintelligent
” muuDha ” = stupid
” manasaa.n ” = minds
” yatreshvaraaNaa.n ” = where, of the rich
” sadaa ” = always
” vitta ” = wealth
” vyaadhi ” = afflictions
” vikaara ” = unfavorable changes
” vivhala ” = excruciating
” giraa.n ” = talk
” naamaapi ” = even the name
” na ” = not
” shruuyate ” = heard

indian

roman

phala.n svechchhaalabhyaM prativanamakheda.n xitiruhaaM
payaH sthaane sthaane shishiramadhuraM puNyasaritaam.h .
mR^idusparshaa shayyaa sulalitalataapallavamayii
sahante santaapa.n tadapi dhaninaa.n dvaari kR^ipaNaaH .. 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.

sanskrit
” phala.n ” = fruit
” svechchhaa ” = at will
” labhyaM ” = got
” prativanaM ” = in every forest
” akheda.n ” = without sorrow
” xitiruhaaM ” = walk on the earth
” payaH ” = water
” sthaane ” = place
” sthaane ” = place
” shishiramadhuraM ” = cool, sweet
” puNyasaritaaM ” = holy streams
” mR^idusparshaa ” = soft to touch
” shayyaa ” = bed
” sulalita ” = tender
” lataa ” = creepers
” pallavamayii ” = made of twigs
” sahante ” = suffer
” santaapa.n ” = grief
” tadapi ” = still
” dhaninaa.n ” = of the wealthy
” dvaari ” = at the doors
” kR^ipaNaaH ” = pitiable

indian

roman

ye vartante dhanapatipuraH praarthanaaduHkhabhaajo
ye chaalpatva.n dadhati vishhayaaxepaparyaaptabuddheH .
teshhaamantaHsphuritahasita.n vaasaraaNi smareya.n
dhyaanachchhede shikharikuharagraavashayyaanishhaNNaH .. 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.

sanskrit
” ye ” = who
” vartante ” = behave
” dhanapatipuraH ” = rich
” praarthanaa ” = supplication
” duHkhabhaajaH ” = suffering misery
” ye ” = who
” chaalpatva.n ” = and meanness
” dadhati ” = given to
” vishhaya ” = sensual pleasures
” aaxepaparyaapta ” = contented
” buddheH ” = minds
” teshhaaM ” = their
” antaHsphurita ” = inwardly arising
” hasita.n ” = smiling
” vaasaraaNi ” = days
” smareya.n ” = remember
” dhyaanachchhede ” = in intervals of meditation
” shikhari ” = on the mountain
” kuhara ” = cave
” graavashayyaa ” = bed of stone
” nishhaNNaH ” = lying

indian

roman

ye santoshhanirantarapramuditasteshhaa.n na bhinnaa mudo
ye tvanye dhanalubdhasa.nkuladhiyasteshhaa.n na tR^ishhNaa hataa .
ittha.n kasya kR^ite kR^itaH sa vidhinaa kiidR^ikpada.n saMpadaa.n
svaatmanyeva samaaptahemamahimaa merurna me rochate .. 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.

sanskrit
” ye ” = they
” santoshha ” = contentement
” nirantara ” = uninterrupted
” pramuditaH ” = felicitous
” teshhaa.n ” = their
” na ” = not
” bhinnaa ” = interrupted
” mudaH ” = happy
” ye ” = they
” tvanye ” = others
” dhana ” = wealth
” lubdha ” = greed
” sa.nkula ” = confounded
” dhiyaH ” = reason
” teshhaa.n ” = of those
” na ” = not
” tR^ishhNaa ” = thirst, craving
” hataa ” = killed
” ittha.n ” = such
” kasya ” = whose
” kR^ite ” = done
” kR^itaH ” = finished
” sa ” = that
” vidhinaa ” = by the Creator
” kiidR^ikpada.n ” = thus
” saMpadaa.n ” = wealth
” svaatmanyeva ” = in itself
” samaapta ” = end
” hema ” = gold
” mahimaa ” = glory
” merurna ” = not Meru (mountain of gold)
” me ” = to me
” rochate ” = like

indian

roman

bhixaahaaramadainyamapratisukhaM bhiitichchhida.n sarvato
durmaatsaryamadaabhimaanamathana.n duHkhaughavidhva.nsanam.h .
sarvatraanvahamaprayatnasulabha.n saadhupriyaM paavana.n
shambhoH satramavaaryamaxayanidhi.n sha.nsanti yogiishvaraaH .. 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.

sanskrit
” bhixaa ” = alms
” aahaaraM ” = food
” adainyaM ” = not humiliating
” apratisukhaM ” = pleasure, not dependent(earning,social duty,etc)
” bhiitichchhida.n ” = devoid of fear
” sarvataH ” = totally
” durmaatsarya ” = wicked envy
” mada ” = arrogance
” abhimaana ” = pride
” mathana.n ” = destruction
” duHkha ” = sorrow
” ogha ” = flow
” vidhva.nsanaM ” = removal
” sarvatra ” = everywhere
” anvahaM ” = everyday
” aprayatna ” = with little effort
” sulabha.n ” = easily
” saadhupriyaM ” = dear to the holy persons
” paavana.n ” = purifying
” shambhoH ” = Siva’s
” satraM ” = feeding house
” avaaryaM ” =accessible
” axayanidhi.n ” = inexhaustible
” sha.nsanti ” = praise
” yogiishvaraaH ” = perfected yogis
” 4 bhogaasthairyavarNanam.h .”

indian

roman

bhoge rogabhaya.n kule chyutibhaya.n vitta nR^ipaalaadbhayaM
maane dainyabhayaM bale ripubhaya.n ruupe jaraayaa bhayam.h .
shaastre vaadibhaya.n guNe khalabhaya.n kaaye kR^itaantaadbhaya.n
sarva.n vastu bhayaanvitaM bhuvi nR^iNaa.n vairaagyamevaabhayam.h .. 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.

sanskrit
” bhoga ” = enjoyments
” asthairya” = trasitoriness
” varNanaM ” = description
” bhoge ” = in enjoyment
” roga ” = disease
” bhaya.n ” = fear
” kule ” = in lineage
” chyutibhaya.n ” = fear of disgrace
” vitta ” = wealth
” nR^ipaalaadbhayaM ” = fear of more powerful kings
” maane ” = in honor
” dainyabhayaM ” = dishonor
” bale ” = in strength
” ripubhaya.n ” = fear of enemies
” ruupe ” = in beauty
” jaraayaa ” = old age
” bhayaM ” = fear
” shaastre ” = in scriptural knowledge
” vaadibhaya.n ” = fear of debaters
” guNe ” = in virtue
” khalabhaya.n ” = fear of the wicked
” kaaye ” = in body
” kR^itaantaadbhaya.n ” = fear of death
” sarva.n ” = all
” vastu ” = existece
” bhayaanvitaM ” = pervaded by fear
” bhuvi ” = in this world
” nR^iNaa.n ” = of persons
” vairaagyaM ” = renunciation
” eva ” = alone
” abhayaM ” = fearless

indian

roman

aakraantaM maraNena janma jarasaa chaatyujvala.n yauvana.n
santoshho dhanalipsayaa shamasukhaM prauDhaaN^ganaavibhramaH .
lokairmatsaribhirguNaa vanabhuvo vyaalainR^i.rpaa durjanaiH
asthairyeNa vibhuutayo.apyupahataa grasta.n na ki.n kena vaa .. 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?

sanskrit
” aakraantaM ” = attacked
” maraNena ” = by death
” janma ” = birth
” jarasaa ” = by old age
” cha ” = and
” ati ” = exceedingly
” ujvala.n ” = bright
” yauvana.n ” = youth
” santoshhaH ” = joy
” dhanalipsayaa ” = by greed
” shamasukhaM ” = joy of self-control
” prauDha ” = clever
” aN^ganaa ” = women
” vibhramaH ” = wiles
” lokaiH ” = people’s
” matsaribhiH ” = envy
” guNaa ” = virtues
” vanabhuvaH ” = forests
” vyaalainR^i.rpaa ” = by beasts of prey
” durjanaiH ” = by the unscrupulous
” asthairyeNa ” = by transience
” vibhuutayaH ” = powers
” api ” = even
” upahataa ” = destroyed
” grasta.n ” = afflicted by
” na ” = not
” ki.n ” = what
” kena ” = by what
” vaa ” = indeed

indian

roman

aadhivyaadhishatairjanasya vividhairaarogyamunmuulyate
laxmiiryatra patanti tatra vivR^itadvaaraa iva vyaapadaH .
jaata.n jaatamavashyamaashu vivashaM mR^ityuH karotyaatmasaat.h
tatki.n tena niraN^kushena vidhinaa yannirmita.n susthiram.h .. 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?

sanskrit
” aadhivyaadhishataiH ” = hundreds of ailments
” janasya ” = of people
” vividhaiH ” = various
” aarogyaM ” = health
” unmuulyate ” = destroyed
” laxmiiH ” = where the Goddess of wealth
” yatra ” = where
” patanti ” = lurk
” tatra ” = there
” vivR^ita ” = open
” dvaaraa ” = doors
” iva ” = as if
” vyaapadaH ” = perils
” jaata.n ” = born
” jaataM ” = born
” avashyaM ” = surely
” aashu ” = very soon
” vivashaM ” = powerless
” mR^ityuH ” = death
” karoti ” = makes
” aatmasaat.h ” = its own
” tatki.n ” = then, what
” tena ” = by him
” niraN^kushena ” = absolute
” vidhinaa ” = by the Creator
” yannirmita.n ” = whatever is created
” susthiraM ” = stable

indian

roman

bhogaastuN^gataraN^gabhaN^gataralaaH praaNaaH xaNadhva.nsinaH
stokaanyeva dinaani yauvanasukhasphuurtiH priyaasu sthitaa .
tatsa.nsaaramasaarameva nikhilaM buddhvaa budhaa bodhakaa
lokaanugrahapeshalena manasaa yatnaH samaadhiiyataam.h .. 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.

sanskrit
” bhogaaH ” = enjoyments
” tuN^ga ” = high
” taraN^ga ” = waves
” bhaN^ga ” = broken
” taralaaH ” = unstable
” praaNaaH ” = life
” xaNa ” = moment
” dhva.nsinaH ” = destroyed
” stokaanyeva ” = few, indeed
” dinaani ” = days
” yauvana ” = youth
” sukhasphuurtiH ” = buoyancy of happiness
” priyaasu ” = loved ones
” sthitaa ” = stays
” tat.h ” = that
” sa.nsaaraM ” = wheel of existence
” asaaraM ” = that wheel of life, with no substance
” eva ” = verily
” nikhilaM ” = all
” buddhvaa ” = knowing
” budhaa ” = wise ones
” bodhakaa ” = preachers
” loka ” = humanity
” anugraha ” = benefit
” peshalena ” = motivated for
” manasaa ” = in their minds
” yatnaH ” = effort
” samaadhiiyataaM ” = to attain equanimity

indian

roman

bhogaa meghavitaanamadhyavilasatsaudaaminiichaJNchalaa
aayurvaayuvighaTTitaabjapaTaliiliinaambuvadbhaN^guram.h .
lolaa yauvanalaalasaastanubhR^itaamityaakalayya druta.n
yoge dhairyasamaadhisiddhasulabhe buddhi.n vidhadhvaM budhaaH .. 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.

sanskrit
” bhogaa ” = enjoyments
” meghavitaanamadhya ” = in a mass of clouds
” vilasat.h ” = play
” saudaaminii ” = lightning
” chaJNchalaa ” = fleeting quick
” aayuH ” = life
” vaayu ” = wind
” vighaTTita ” = dispersed
” abja ” = lotus
” paTalii ” = leaf
” liina ” = attached
” ambuvat.h ” = like water
” bhaN^guraM ” = insecure
” lolaa ” = unsteady
” yauvana ” = youth
” laalasaaH ” = desires
” tanu ” = body
” bhR^itaaM ” = bearing
” iti ” = thus
” aakalayya ” = realising
” druta.n ” = speedily
” yoge ” = in union with the Divine
” dhairya ” = patience
” samaadhi ” = equanimity
” siddha ” = attained
” sulabhe ” = easily
” buddhi.n ” = mind/intellect
” vidhadhvaM ” = fix
” budhaaH ” = wise ones

indian

roman

aayuH kallolalola.n katipayadivasasthaayinii yauvanashriiH
arthaaH sa.nkalpakalpaa ghanasamayataDidvibhramaa bhogapuugaaH .
kaNThaashleshhopaguuDha.n tadapi cha na chira.n yatpriyaabhiH praNiitaM
brahmaNyaasaktachittaa bhavata bhavabhayaambodhipaara.n tariitum.h .. 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.

sanskrit
” aayuH ” = life
” kallola ” = big wave
” lola.n ” = changing
” katipaya ” = a few
” divasa ” = days
” sthaayinii ” = lasts
” yauvana ” = youth
” shriiH ” = beauty
” arthaaH ” = wealth
” sa.nkalpakalpaa ” = transient as thought
” ghanasamaya ” = autumnal
” taDit.h ” = lightning
” vibhramaa ” = occasional flashes
” bhogapuugaaH ” = whole series of enjoyments
” kaNThaashleshha ” = aroun the neck
” upaguuDha.n ” = embrace
” tadapi ” = yet
” cha ” = and
” na ” = not
” chira.n ” = long
” yat.h ” = which
” priyaabhiH ” = by the loved ones
” praNiitaM ” = given
brahmaNi in Brahman
” aasakta ” = engrossed
” chittaa ” = mind
” bhavata ” = your
” bhava ” = existence
” bhaya ” = fear
” ambodhi ” = ocean
” paara.n ” = beyond
” tariituM ” = to cross over

indian

kR^ichchhreNaamedhyamadhye niyamitatanubhiH sthiiyate garbhavaase
kaantaavish

– Chant Stotra in Other Languages –

Vairagya Shatakam of Bhatruhari in Marathi – English