% Text title : Vairagya Shatakam by bhartRihari with translation % File name : vairagya\_mean.itx % Category : shataka, major\_works, bhartrihari % Location : doc\_z\_misc\_major\_works % Transliterated by : Sunder hattangadi % Proofread by : Sunder hattangadi, P R Iyer iyerpr49 at gmail.com, kalyana krrit kalyanakrrit at gmail.com % Translated by : Sunder hattangadi % Description-comments : vairAgya from Bhartrihari@s three hundred-verse sets % Latest update : January 22, 1999, June 17, 2018 % Send corrections to : sanskrit at cheerful dot c om % % This text is prepared by volunteers and is to be used for personal study % and research. The file is not to be copied or reposted for promotion of % any website or individuals or for commercial purpose without permission. % Please help to maintain respect for volunteer spirit. % \documentstyle[11pt,multicol,itrans]{article} #include=ijag.inc #endwordvowel=.h \portraitwide \parindent=100pt \let\usedvng=\Largedvng % for 1 column \pagenumbering{itrans} \def\engtitle#1{\hrule\medskip\centerline{\LARGE #1}} \def\itxtitle#1{\medskip\centerline{\LARGEdvng #1}\medskip\hrule} \def\endtitles{\medskip\obeyspaceslines} %% \begin{document} \engtitle{.. Vairagya Shatakam with Translation ..}## \itxtitle{.. vairAgyashatakam sArtham ..}##\endtitles ## 1 tR^iShNAdUShaNam |## ## chUDotta.nsitachandrachArukalikAcha~nchachChikhAbhAsvaro lIlAdagdhavilolakAmashalabhaH shreyodashAgre sphuran | antaHsphUrjadapAramohatimiraprAgbhAramuchchATayanH chetaHsadmani yoginAM vijayate j~nAnapradIpo 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! ##tR^iShNA ## = thirst (of desire) ##dUShaNaM ## = condemnation ##chUDa ## = head ##utta.nsita ## = made an ornament ##chandra ## = moon ##chAru ## = beautiful ##kalikA ## = partially opened buds ##cha~nchachChikhA ## = lambent beams ##bhAsvaraH ## = shining sun ##lIlA ## = sport ##dagdha ## = burnt up ##vilola ## = unsteady ##kAma ## = passion ##shalabhaH ## = a moth ##shreyodasha ## = 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 ##uchchATayanH ## = smites away ##chetaH ## = heart ##sadmani ## = in the temple of ##yoginAM ## = of the yogi ##vijayate ## = proves victorious ##j~nAnapradIpaH ## = light of knowledge ##haraH ## = Siva ## bhrAntaM deshamanekadurgaviShamaM prAptaM na ki~nchitphalaM tyaktvA jAtikulAbhimAnamuchitaM sevA kR^itA niShphalA | bhuktaM mAnavivarjitaM paragR^iheShvAsha~NkayA kAkavat tR^iShNe jR^imbhasi pApakarmapishune nAdyApi santuShyasi || 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 ##deshaM ## = places ##aneka ## = various ##durga ## = difficult ##viShamaM ## = obstacles ##prAptaM ## = obtained ##na ## = not ##ki~nchit ## = even a little ##phalaM ## = result/wealth ##tyaktvA ## = having given up ##jAti ## = birth in a caste ##kula ## = lineage ##abhimAnaM ## = pride ##uchitaM ## = proper ##sevA ## = service ##kR^itA ## = having performed ##niShphalA ## = fruitless ##bhuktaM ## = fed ##mAna ## = honor ##vivarjitaM ## = devoid of ##paragR^iheshu ## = in others' homes ##Asha~NkayA ## = hankering after gain ##kAkavat ## = like a crow ##tR^iShNe ## = thirsting desire ##jR^imbhasi ## = increases ##pApakarmapishune ## = indicative of evil deeds ##na adya api ## = not now even ##santuShyasi ## = satisfied ## utkhAtaM nidhisha~NkayA xititalaM dhmAtA girerdhAtavo nistIrNaH saritAM patirnR^ipatayo yatnena sa.ntoShitAH | mantrArAdhanatatpareNa manasA nItAH shmashAne nishAH prAptaH kANavarATako.api na mayA tR^iShNe 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 ##sha~NkayA ## = in quest of ##xititalaM ## = earth ##dhmAtA ## = smelted ##gireH ## = stones ##dhAtavaH ## = precious metals ##nistIrNaH ## = crossed ##saritAM ## = oceans ##patiH ## = chief ##nR^ipatayaH ## = royal ##yatnena ## = with effort ##sa.ntoShitAH ## = favored ##mantra ## = incantations ##ArAdhana ## = worship ##tatpareNa ## = utmost effort ##manasA ## = mentally ##nItAH ## = carried out ##shmashAne ## = cramation grounds ##nishAH ## = nights ##prAptaH ## = achieved ##kANavarATakaH ## = a broken cowrie ##api ## = even ##na ## = not ##mayA ## = by me ##tR^iShNe ## = desire ##sakAmA ## = satisfied ##bhava ## = be ## khalAlApAH soDhAH kathamapi tadArAdhanaparaiH nigR^ihyAntarbAShpaM hasitamapi shUnyena manasA | kR^ito vittastambhapratihatadhiyAma~njalirapi tvamAshe moghAshe 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 ##nigR^ihya ## = suppressing ##antarbAShpaM ## = tears ##hasitaM ## = smiling ##api ## = even ##shUnyena ## = vacant ##manasA ## = mentally ##kR^itaH ## = made ##vitta ## = wealth ##stambha ## = inactive ##pratihata ## = dulled ##dhiyAM ## = intellect ##a~njaliH ## = obeisance ##api ## = also ##tvaM ## = you ##Ashe ## = oh Desire! ##moghAshe ## = with hopes thwarted ##kiM ## = what ##aparaM ## = other ##ataH ## = hence ##nartayasi ## = dance ##mAM ## = me ## amIShAM prANAnAM tulitabisinIpatrapayasAM kR^ite kiM nAsmAbhirvigalitavivekairvyavasitam | yadADhyAnAmagre draviNamadaniHsa.nj~namanasAM kR^itaM 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. ##amIShAM ## = our ##prANAnAM ## = all the vital forces ##tulita ## = unsteady ##bisinI ## = lotus ##patra ## = leaf ##payasAM ## = water ##kR^ite ## = 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 ##niHsa.nj~na ## = stupefied ##manasAM ## = minds ##kR^itaM ## = committed ##vIta ## = without ##vrIDair ## = shame ##nijaguNa ## = own virtues ##kathA ## = reciting ##pAtakaM ## = sin ##api ## = even ## xAntaM na xamayA gR^ihochitasukhaM tyaktaM na sa.ntoShataH soDhA duHsahashItavAtatapanakleshA na taptaM tapaH | dhyAtaM vittamaharnishaM niyamitaprANairna shambhoH padaM tattatkarma kR^itaM yadeva munibhistaistaiH phalairva~nchitAH || 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. ##xAntaM ## = forgiven ##na ## = not ##xamayA ## = forgiveness ##gR^ihochitasukhaM ## = comforts of home-life ##tyaktaM ## = renounced ##na ## = not ##sa.ntoShataH ## = with contentment soDhA ##duHsaha ## = inclement ##shIta ## = cold ##vAta ## = wind ##tapana ## = heat ##kleshA ## = suffered inclement weather ##na ## = not ##taptaM ## = heated ##tapaH ## = austerities ##dhyAtaM ## = meditating ##vittaM ## = money ##aharnishaM ## = day and night ##niyamita ## = controlled ##prANaiH ## = breath and vital forces ##na ## = not ##shambhoH ## = of Shiva ##padaM ## = feet ##tattatkarma ## =those very acts ##kR^itaM ## = done ##yadeva ## = which verily ##munibhiH ## = by reclusive saints ##taistaiH ## = those only ##phalaiH ## = of good results ##va~nchitAH ## = deprived of ## bhogA na bhuktA vayameva bhuktAH tapo na taptaM vayameva taptAH | kAlo na yAto vayameva yAtA\- stR^iShNA 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 ##tR^iShNA ## = desire ##na ## = not ##jIrNA ## = reduced ##vayaM ## = we ##eva ## = alone ##jIrNAH ## = aged ## valIbhirmukhamAkrAntaM palitenA~NkitaM shiraH | gAtrANi shithilAyante tR^iShNaikA 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 ##a~NkitaM ## = painted white ##shiraH ## = head ##gAtrANi ## = limbs ##shithilAyante ## = enfeebled ##tR^iShNaikA ## = desire alone ##taruNAyate ## = rejuvenating ## nivR^ittA bhogechChA puruShabahumAno.api galitaH samAnAH svaryAtAH sapadi suhR^ido jIvitasamAH | shanairyaShTyutthAnaM ghanatimiraruddhe cha nayane aho mUDhaH kAyastadapi maraNApAyachakitaH || 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! ##nivR^ittA ## = receded ##bhogechChA ## = desire for pleasures ##puruSha ## = person ##bahumAnaH ## = respect ##api ## = also ##galitaH ## = lost ##samAnAH ## = compeers ##svaryAtAH ## = gone to heaven ##sapadi ## = swiftly ##suhR^idaH ## = dear friends ##jIvitasamAH ## = as much as life ##shanaiH ## = slowly ##yaShTyutthAnaM ## = raise oneself slowly with the help of a staff ##ghanatimiraruddhe ## = covered by dense cataracts ##cha ## = and ##nayane ## = eyes ##aho ## = alas ##mUDhaH ## = stupidity ##kAyaH ## = the body ##tadapi ## = even then ##maraNApAyachakitaH ## = wonders at the thought of death ## AshA nAma nadI manorathajalA tR^iShNAtara~NgAkulA rAgagrAhavatI vitarkavihagA dhairyadrumadhva.nsinI | mohAvartasudustarAtigahanA prottu~NgachintAtaTI tasyAH pAragatA vishuddhamanaso nandanti yogIshvarAH || 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. ##AshA ## = hope ##nAma ## = named ##nadI ## = river ##manorathajalA ## = of the water of desires ##tR^iShNA ## = passions ##tara~Nga ## = waves ##AkulA ## = raging ##rAgagrAhavatI ## = grasped by attachments to objects ##vitarka ## = scheming thoughts (of greed) ##vihagA ## = birds ##dhairya ## = courage ##druma ## = tree ##dhva.nsinI ## = destroyer ##mohAvarta ## = whirlpools of ignorance ##sudustara ## = impassable ##ati ## = great ##gahanA ## = deep ##prottu~Nga ## = precipitous ##chintA ## = anxiety ##taTI ## = banks ##tasyAH ## = their ##pAragatAH ## = cross beyond ##vishuddha ## = purified ##manasaH ## = mind ##nandanti ## = enjoy ##yogIshvarAH ## = great yogis ##viShayaparityAgaviDambanA |## ## na sa.nsArotpannaM charitamanupashyAmi kushalaM vipAkaH puNyAnAM janayati bhayaM me vimR^ishataH | mahadbhiH puNyaughaishchiraparigR^ihItAshcha viShayA mahAnto jAyante vyasanamiva dAtuM viShayiNAm || 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. ##viShaya ## = sensual objects ##parityAga ## = giving up ##viDambanA ## = futile efforts ##na ## = not ##sa.nsArotpannaM ## = produced through life after life ##charitaM ## = performed ##anupashyAmi ## = see ##kushalaM ## = well-being ##vipAkaH ## = accumulation ##puNyAnAM ## = of virtues ##janayati ## = engenders ##bhayaM ## = fear ##me ## = in me ##vimR^ishataH ## = on deep thinking ##mahadbhiH ## = by great ##puNya ## = merit ##oghaiH ## = stream ##chira ## =constant ##parigR^ihitAH ## = earned ##cha ## = and ##viShayA ## = sensual pleasures ##mahAntaH ## = greatly ##jAyante ## = produces ##vyasanamiva ## = misery ##dAtuM ## = giving ##viShayiNAM ## = those attached to pleasures ## avashyaM yAtArashchirataramuShitvApi viShayA viyoge ko bhedastyajati na jano yatsvayamamUn | vrajantaH svAtantryAdatulaparitApAya manasaH svayaM tyaktA hyete shamasukhamanantaM 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. ##avashyaM ## = certainly ##yAtAraH ## = gone ##chirataraM ## = long time ##uShitvApi ## = even after staying ##viShayA ## = 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 ##shama ## = self-control ##sukhaM ## = happiness ##anantaM ## = infinite ##vidadhati ## = specially give ## brahmaj~nAnavivekanirmaladhiyaH kurvantyaho duShkaraM yanmu~nchantyupabhogabhA~njyapi dhanAnyekAntato niHspR^ihAH | samprAptAnna purA na samprati na cha prAptau dR^iDhapratyayAn vA~nChAmAtraparigrahAnapi paraM tyaktuM na shaktA 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. ##brahmaj~nAna ## = knowledge of supreme reality ##viveka ## = discrimination ##nirmala ## = pure ##dhiyaH ## = minds ##kurvanti ## = do ##aho ## = ah! ##duShkaraM ## = difficult to achieve ##yat ## = which ##mu~nchanty ## = discard ##upabhogabhA~njyapi ## = bringing enjoyment ##dhanAni ## = wealth ##ekAntataH ## = wholly ##niHspR^ihAH ## = those devoid of craving ##samprAptAnna ## = not obtained ##purA ## = in the past ##na ## = not ##samprati ## = in the present ##na ## = not ##cha ## = and ##prAptau ## = obtained ##dR^iDha ## = firm ##pratyayAn ## = conviction ##vA~nChAmAtra ## = desiring ##parigrahAnapi ## = to obtain ##paraM ## = lasting ##tyaktuM ## = to give up ##na ## = not ##shaktA ## = able ##vayaM ## = we ## dhanyAnAM girikandareShu vasatAM jyotiH paraM dhyAyatAM AnandAshrukaNAnpibanti shakunA niHsha~Nkama~NkeshayAH | asmAkaM tu manorathoparachitaprAsAdavApItaTa\- krIDAkAnanakelikautukajuShAmAyuH paraM xIyate || 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 ##girikandareShu ## = in mountain-caves ##vasatAM ## = living ##jyotiH ## = light ##paraM ## = supreme ##dhyAyatAM ## = meditating ##Ananda ## = joy ##ashrukaNAn ## = tear drops ##pibanti ## = drink ##shakunA ## = birds ##niHsha~NkaM ## = without fear ##a~NkeshayAH ## = sitting on laps ##asmAkaM ## = our ##tu ## = indeed ##manoratha ## = fantasies ##uparachita ## = created ##prAsAda ## = palaces ##vApItaTa\- ## = on banks of waters ##krIDA ## = sport ##kAnanakelikautuka ## = pleasure gardens ##juShAM ## = fast ##AyuH ## = life ##paraM ## = fast ##xIyate ## = weakens ||14|| ## bhixAshanaM tadapi nIrasamekavAraM shayyA cha bhUH parijano nijadehamAtram | vastraM vishIrNashatakhaNDamayI cha kanthA hA hA tathApi viShayA 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! ##bhixAshanaM ## = food by begging ##tadapi ## = that too ##nIrasaM ## = tasteless ##ekavAraM ## = once a day ##shayyA ## = bed ##cha ## = and ##bhUH ## = earth ##parijanaH ## = attendants ##vastraM ## = dress ##vishIrNa ## = worn out ##shatakhaNDamayI ## = torn in hundred pieces ##cha ## = and ##kanthA ## = patched up ##hA ## = alas ##hA ## = alas ##tathApi ## = even then ##viShayA ## = sensual craving ##na ## = not ##parityajanti ## = give up ## stanau mA.nsagranthI kanakakalashAvityupamitau mukhaM shleShmAgAraM tadapi cha shashA~Nkena tulitam | sravanmUtraklInnaM karivarashiraspardhi jaghanaM muhurnindyaM rUpaM kavijanavisheShairguru kR^itam || 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 ##mA.nsagranthI ## = lumps of flesh ##kanakakalashAvityupamitau ## = compared to golden jugs ##mukhaM ## = mouth ##shleShma ## = saliva/phlegm ##agAraM ## = seat ##tadapi ## = yet ##cha ## = and ##shashA~Nkena ## = to the moon ##tulitaM ## = compared to ##sravan ## = flowing ##mUtra ## = urine ##klinnaM ## = fouled ##karivara ## = elephant ##shira ## = head ##spardhi ## = likened to ##jaghanaM ## = hip and loins ##muhurnindyaM ## = ever despicable ##rUpaM ## = form ##kavijana ## = poets ##visheShaiH ## = especially ##guru ## = great ##kR^itaM ## = done ## eko rAgiShu rAjate priyatamAdehArdhahArI haro nIrAgeShu jano vimuktalalanAsa~Ngo na yasmAtparaH | durvArasmarabANapannagaviShavyAviddhamugdho janaH sheShaH kAmaviDambitAnna viShayAnbhoktuM na moktuM 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. ##ekaH ## = one, unique ##rAgiShu ## = sensual ##rAjate ## = stands out ##priyatamA ## = beloved ##deha ## = body ##ardhahArI ## = sharing ##haraH ## = Siva ##nIrAgeShu ## = among the dispassionate ##janaH ## = people ##vimukta ## = free ##lalanA ## = woman ##sa~NgaH ## = company ##na ## = not ##yasmAt ## = from which ##paraH ## = superior ##durvArasmara ## = irresistible, Cupid ##bANa ## = arrow ##pannaga ## = snake ##viSha ## = poison ##vyAviddha ## = smitten ##mugdhaH ## = stupefied ##janaH ## = people ##sheShaH ## = rest ##kAmaviDambitAn ## =infatuated by love ##na ## = not ##viShayAnbhoktuM ## = enjoying desires ##na ## = not ##moktuM ## = give up ##xamaH ## = able ## ajAnandAhAtmyaM patatu shalabhastIvradahane sa mIno.apyaj~nAnAdvaDishayutamashnAtu pishitam | vijAnanto.apyete vayamiha vipajjAlajaTilAn na mu~nchAmaH 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 ##shalabhaH ## = moth ##tIvra ## = glowing ##dahane ## = in fire ##sa ## = that ##mInaH ## = fish ##api ## = also ##aj~nAnAd ## = due to ignorance ##vaDisha ## = fish-hook ##yutaM ## = with ##ashnAtu ## = fish also due to ignorance eats from the hook ##pishitaM ## = bait ##vijAnantaH ## = intellectual understanding ##api ## = even ##ete ## = herewith ##vayamiha ## = we here ##vipajjAlajaTilAn ## = complex and dangerous ##na ## = not ##mu~nchAmaH ## = give up ##kAmAnahaha ## = sensuality ##gahanaH ## = profound ##mohamahimA ## = power of delusion ## tR^iShA shuShyatyAsye pibati salilaM shItamadhuraM xudhArtaH shAlyAnnaM kavalayati mA.nsAdikalitam | pradIpte kAmAgnau sudR^iDhataramAli~Ngati 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! ##tR^iShA ## = thirst ##shuShyat ## = parched ##Asye ## = mouth ##pibati ## = drinks ##salilaM ## = water ##shIta ## = cold ##madhuraM ## = refreshing ##xudhArtaH ## = hunger-stricken ##shAlyAnaM ## = cooked food ##kavalayati ## = eats ##mA.nsAdikalitaM ## = made delicious by adding meat, etc. ##pradIpte ## = aroused ##kAmAgnau ## = fiery desire ##sudR^iDhataraM ## = very firmly ##Ali~Ngati ## = embraces ##vadhUM ## = wife ##pratIkAraM ## = opposing ##vyAdheH ## = diseases ##sukhamiti ## = happiness ##viparyasyati ## = upset ##janaH ## = persons ## tu~NgaM veshma sutAH satAmabhimatAH sa.nkhyAtigAH sampadaH kalyANI dayitA vayashcha navamityaj~nAnamUDho janaH | matvA vishvamanashvaraM nivishate sa.nsArakArAgR^ihe sa.ndR^ishya xaNabha.nguraM tadakhilaM 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. ##tu~NgaM ## = tall ##veshma ## = mansions ##sutAH ## = sons ##satAmabhimatAH ## = honored by the learned ##sa.nkhyAtigAH ## = immeasurable ##sampadaH ## = wealth ##kalyANI ## = beneficent ##dayitA ## = charitable ##vayaH ## = age ##cha ## = and ##navaM ## = young ##iti ## = thus ##aj~nAna ## = ignorance ##mUDhaH ## = deluded ##janaH ## = persons ##matvA ## = thinking ##vishvaM ## = world ##anashvaraM ## = permanent ##nivishate ## = regard ##sa.nsAra ## = world cycles (creation-dissolution) ##kArAgR^ihe ## = prison ##sa.ndR^ishya ## = having seen ##xaNabha.nguraM ## = momentariness ##tadakhilaM ## = all that ##dhanyastu ## = blessed indeed ##sa.nnyasyati ## = renounces ##yA~nchAdainyadUShaNam |## ## dInA dInamukhaiH sadaiva shishukairAkR^iShTajIrNAmbarA kroshadbhiH xudhitairnirannavidhurA dR^ishyA na chedgehinI | yA~nchAbha~Ngabhayena gadgadagalattruTyadvilInAxaraM 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 me", fearing refusal of his entreaty? ##yA~nchA ## = supplicant attitude ##dainya ## = poverty ##dUShaNaM ## = condemnation ##dInA ## = suffering ##dInamukhaiH ## = piteous faces ##sadaiva ## = always ##shishukaiH ## = by children ##AkR^iShTa ## = pulling ##jIrNa ## = worn out ##ambarA ## = clothes ##kroshadbhiH ## = crying ##xudhitairnirannavidhurA ## = hungry without food ##dR^ishyA ## = seeing ##na ## = not ##ched ## = if it be ##gehinI ## = one's wife ##yA~nchA ## = request ##bha~Nga ## = refusal ##bhayena ## = fear of ##gadgadagalat ## = choking ##truTyad ## = faltering ##vilIna ## = jumbled ##axaraM ## = 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 gurutaraguNagrAmAmbhojasphuTojjvalachandrikA | vipulavilasallajjAvallIvitAnakuThArikA jaTharapiTharI duShpUreyaM 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 ##gurutaraguNagrAmAmbhojasphuTojjvalachandrikA ## = 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 ##duShpUreyaM ## = hard to fill ##karoti ## = do ##viDambanaM ## = undoing ## puNye grAme vane vA mahati sitapaTachChannapAliM kapAliM hyAdAya nyAyagarbhadvijahutahutabhugdhUmadhUmropakaNThe | dvAraM dvAraM praviShTo varamudaradarIpUraNAya xudhArto mAnI prANaiH sanAtho na punaranudinaM tulyakulyeShu 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 ##paTachChannapAliM ## = 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 ##praviShTaH ## = enter ##varaM ## = man of self respect ##udaradarI ## = cavity of the stomach ##pUraNAya ## = filling ##xudhArtaH ## = craving with hunger ##mAnI ## = self-respecting ##prANaiH ## = energies ##sanAthaH ## = preserved ##na ## = not ##punaranudinaM ## = day to day ##tulyakulyeShu ## = among one's peers ##dInaH ## = beggar ## ga~NgAtara~NgakaNashIkarashItalAni vidyAdharAdhyuShitachArushilAtalAni | sthAnAni kiM himavataH pralayaM gatAni yatsAvamAnaparapiNDaratA manuShyAH || 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? ##ga~NgAtara~Nga ## = waves of Ganges ##kaNa ## = minute bits ##shIkara ## = spray ##shItalAni ## = cool ##vidyAdhara ## = celestial beings expert in the arts ##adhyuShita ## = inhabited ##chAru ## = beautiful ##shilA ## = rock ##talAni ## = plateaus ##sthAnAni ## = places ##kiM ## = why ##himavataH ## = rocky ##pralayaM ## = destruction ##gatAni ## = gone ##yat ## = which ##sAvamAna ## =humiliated ##parapiNDaratA ## = dependent on others ##manuShyAH ## = human beings ## kiM kandAH kandarebhyaH pralayamupagatA nirjharA vA giribhyaH pradhvastA vA tarubhyaH sarasaphalabhR^ito valkalinyashcha shAkhAH | vIxyante yanmukhAni prasabhamapagataprashrayANAM khalAnAM duHkhAptasvalpavittasmayapavanavashAnnartitabhrUlatAni || 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 ##bhR^itaH ## = bearing ##valkalinyaH ## = giving barks ##cha ## = and ##shAkhAH ## = branches ##vIxyante ## = gone ##yanmukhAni ## = whose faces ##prasabhaM ## = extremely ##apagata ## = devoid of ##prashrayANAM ## = good breeding ##khalAnAM ## = wicked ##duHkha ## = misery ##Apta ## = acquired ##svalpa ## = little ##vitta ## = wealth ##smaya ## = arrogance ##pavana ## = wind ##vashAn ## = moved vy ##nartita ## = dancing ##bhrU ## = eye-brow ##latAni ## = creepers ## puNyairmUlaphalaistathA praNayinIM vR^ittiM kuruShvAdhunA bhUshayyAM navapallavairakR^ipaNairuttiShTha yAvo vanam | xudrANAmavivekamUDhamanasAM yatreshvarANAM sadA vittavyAdhivikAravihvalagirAM nAmApi na shrUyate || 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 ##vR^ittiM ## = attitude ##kuruShva ## = make ##adhunA ## = now ##bhUshayyAM ## = the earth as a bed ##nava ## = new ##pallavaiH ## = leaves ##akR^ipaNaiH ## = without grief ##uttiShTha ## = arise ##yAvaH ## = go ##vanaM ## = forest ##xudrANAM ## = of the trivial ##aviveka ## = unintelligent ##mUDha ## = stupid ##manasAM ## = minds ##yatreshvarANAM ## = where, of the rich ##sadA ## = always ##vitta ## = wealth ##vyAdhi ## = afflictions ##vikAra ## = unfavorable changes ##vihvala ## = excruciating ##girAM ## = talk ##nAmApi ## = even the name ##na ## = not ##shrUyate ## = heard ## phalaM svechChAlabhyaM prativanamakhedaM xitiruhAM payaH sthAne sthAne shishiramadhuraM puNyasaritAm | mR^idusparshA shayyA sulalitalatApallavamayI sahante santApaM tadapi dhaninAM dvAri kR^ipaNAH || 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 ##svechChA ## = at will ##labhyaM ## = got ##prativanaM ## = in every forest ##akhedaM ## = without sorrow ##xitiruhAM ## = walk on the earth ##payaH ## = water ##sthAne ## = place ##sthAne ## = place ##shishiramadhuraM ## = cool, sweet ##puNyasaritAM ## = holy streams ##mR^idusparshA ## = soft to touch ##shayyA ## = bed ##sulalita ## = tender ##latA ## = creepers ##pallavamayI ## = made of twigs ##sahante ## = suffer ##santApaM ## = grief ##tadapi ## = still ##dhaninAM ## = of the wealthy ##dvAri ## = at the doors ##kR^ipaNAH ## = pitiable ## ye vartante dhanapatipuraH prArthanAduHkhabhAjo ye chAlpatvaM dadhati viShayAxepaparyAptabuddheH | teShAmantaHsphuritahasitaM vAsarANi smareyaM dhyAnachChede shikharikuharagrAvashayyAniShaNNaH || 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 ##chAlpatvaM ## = and meanness ##dadhati ## = given to ##viShaya ## = sensual pleasures ##AxepaparyApta ## = contented ##buddheH ## = minds ##teShAM ## = their ##antaHsphurita ## = inwardly arising ##hasitaM ## = smiling ##vAsarANi ## = days ##smareyaM ## = remember ##dhyAnachChede ## = in intervals of meditation ##shikhari ## = on the mountain ##kuhara ## = cave ##grAvashayyA ## = bed of stone ##niShaNNaH ## = lying ## ye santoShanirantarapramuditAsteShAM na bhinnA mudo ye tvanye dhanalubdhasa.nkuladhiyasteShAM na tR^iShNA hatA | itthaM kasya kR^ite kR^itaH sa vidhinA kIdR^ikpadaM sampadAM svAtmanyeva samAptahemamahimA 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. ##ye ## = they ##santoSha ## = contentement ##nirantara ## = uninterrupted ##pramuditaH ## = felicitous ##teShAM ## = their ##na ## = not ##bhinnA ## = interrupted ##mudaH ## = happy ##ye ## = they ##tvanye ## = others ##dhana ## = wealth ##lubdha ## = greed ##sa.nkula ## = confounded ##dhiyaH ## = reason ##teShAM ## = of those ##na ## = not ##tR^iShNA ## = thirst, craving ##hatA ## = killed ##itthaM ## = such ##kasya ## = whose ##kR^ite ## = done ##kR^itaH ## = finished ##sa ## = that ##vidhinA ## = by the Creator ##kIdR^ikpadaM ## = thus ##sampadAM ## = wealth ##svAtmanyeva ## = in itself ##samApta ## = end ##hema ## = gold ##mahimA ## = glory ##merurna ## = not Meru (mountain of gold) ##me ## = to me ##rochate ## = like ## bhixAhAramadainyamapratisukhaM bhItichChidaM sarvato durmAtsaryamadAbhimAnamathanaM duHkhaughavidhva.nsanam | sarvatrAnvahamaprayatnasulabhaM sAdhupriyaM pAvanaM shambhoH satramavAryamaxayanidhiM sha.nsanti yogIshvarAH || 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. ##bhixA ## = alms ##AhAraM ## = food ##adainyaM ## = not humiliating ##apratisukhaM ## = pleasure, not dependent(earning,social duty,etc) ##bhItichChidaM ## = devoid of fear ##sarvataH ## = totally ##durmAtsarya ## = wicked envy ##mada ## = arrogance ##abhimAna ## = pride ##mathanaM ## = destruction ##duHkha ## = sorrow ##ogha ## = flow ##vidhva.nsanaM ## = removal ##sarvatra ## = everywhere ##anvahaM ## = everyday ##aprayatna ## = with little effort ##sulabhaM ## = easily ##sAdhupriyaM ## = dear to the holy persons ##pAvanaM ## = purifying ##shambhoH ## = Siva's ##satraM ## = feeding house ##avAryaM ## =accessible ##axayanidhiM ## = inexhaustible ##sha.nsanti ## = praise ##yogIshvarAH ## = perfected yogis ##bhogAsthairyavarNanam |## ## bhoge rogabhayaM kule chyutibhayaM vitte nR^ipAlAdbhayaM mAne dainyabhayaM bale ripubhayaM rUpe jarAyA bhayam | shAstre vAdibhayaM guNe khalabhayaM kAye kR^itAntAdbhayaM sarvaM vastu bhayAnvitaM bhuvi nR^iNAM 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 ##chyutibhayaM ## = fear of disgrace ##vitte ## = in wealth ##nR^ipAlAdbhayaM ## = 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 ##shAstre ## = in scriptural knowledge ##vAdibhayaM ## = fear of debaters ##guNe ## = in virtue ##khalabhayaM ## = fear of the wicked ##kAye ## = in body ##kR^itAntAdbhayaM ## = fear of death ##sarvaM ## = all ##vastu ## = existece ##bhayAnvitaM ## = pervaded by fear ##bhuvi ## = in this world ##nR^iNAM ## = of persons ##vairAgyaM ## = renunciation ##eva ## = alone ##abhayaM ## = fearless ## AkrAntaM maraNena janma jarasA chAtyujjvalaM yauvanaM santoSho dhanalipsayA shamasukhaM prauDhA~NganAvibhramaiH | lokairmatsaribhirguNA vanabhuvo vyAlairnR^ipA durjanaiH asthairyeNa vibhUtayo.apyupahatA 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 ##cha ## = and ##ati ## = exceedingly ##ujvalaM ## = bright ##yauvanaM ## = youth ##santoShaH ## = joy ##dhanalipsayA ## = by greed ##shamasukhaM ## = joy of self-control ##prauDha ## = clever ##a~NganA ## = women ##vibhramaiH ## = wiles ##lokaiH ## = people's ##matsaribhiH ## = envy ##guNA ## = virtues ##vanabhuvaH ## = forests ##vyAlaiH ## = by beasts of prey ##nR^ipA 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 ## AdhivyAdhishatairjanasya vividhairArogyamunmUlyate laxmIryatra patanti tatra vivR^itadvArA iva vyApadaH | jAtaM jAtamavashyamAshu vivashaM mR^ityuH karotyAtmasAt tatkiM tena nira~Nkushena 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? ##AdhivyAdhishataiH ## = hundreds of ailments ##janasya ## = of people ##vividhaiH ## = various ##ArogyaM ## = health ##unmUlyate ## = destroyed ##laxmIH ## = where the Goddess of wealth ##yatra ## = where ##patanti ## = lurk ##tatra ## = there ##vivR^ita ## = open ##dvArA ## = doors ##iva ## = as if ##vyApadaH ## = perils ##jAtaM ## = born ##jAtaM ## = born ##avashyaM ## = surely ##Ashu ## = very soon ##vivashaM ## = powerless ##mR^ityuH ## = death ##karoti ## = makes ##AtmasAt ## = its own ##tatkiM ## = then, what ##tena ## = by him ##nira~Nkushena ## = absolute ##vidhinA ## = by the Creator ##yannirmitaM ## = whatever is created ##susthiraM ## = stable ## bhogAstu~Ngatara~Ngabha~NgataralAH prANAH xaNadhva.nsinaH stokAnyeva dinAni yauvanasukhasphUrtiH priyAsu sthitA | tatsa.nsAramasArameva nikhilaM buddhvA budhA bodhakAH lokAnugrahapeshalena 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 ##tu~Nga ## = high ##tara~Nga ## = waves ##bha~Nga ## = broken ##taralAH ## = unstable ##prANAH ## = life ##xaNa ## = moment ##dhva.nsinaH ## = destroyed ##stokAnyeva ## = few, indeed ##dinAni ## = days ##yauvana ## = youth ##sukhasphUrtiH ## = buoyancy of happiness ##priyAsu ## = loved ones ##sthitA ## = stays ##tat ## = that ##sa.nsAraM ## = 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 ##peshalena ## = motivated for ##manasA ## = in their minds ##yatnaH ## = effort ##samAdhIyatAM ## = to attain equanimity ## bhogA meghavitAnamadhyavilasatsaudAminIcha~nchalA AyurvAyuvighaTTitAbjapaTalIlInAmbuvadbha~Nguram | lolA yauvanalAlasAstanubhR^itAmityAkalayya 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 ##cha~nchalA ## = fleeting quick ##AyuH ## = life ##vAyu ## = wind ##vighaTTita ## = dispersed ##abja ## = lotus ##paTalI ## = leaf ##lIna ## = attached ##ambuvat ## = like water ##bha~NguraM ## = insecure ##lolA ## = unsteady ##yauvana ## = youth ##lAlasAH ## = desires ##tanu ## = body ##bhR^itAM ## = 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 yauvanashrIH arthAH sa.nkalpakalpA ghanasamayataDidvibhramA bhogapUgAH | kaNThAshleShopagUDhaM tadapi cha na chiraM yatpriyAbhiH praNItaM brahmaNyAsaktachittA 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 ##shrIH ## = beauty ##arthAH ## = wealth ##sa.nkalpakalpA ## = transient as thought ##ghanasamaya ## = autumnal ##taDit ## = lightning ##vibhramA ## = occasional flashes ##bhogapUgAH ## = whole series of enjoyments ##kaNThAshleSha ## = around the neck ##upagUDhaM ## = embrace ##tadapi ## = yet ##cha ## = and ##na ## = not ##chiraM ## = long ##yat ## = which ##priyAbhiH ## = by the loved ones ##praNItaM ## = given brahmaNi in Brahman ##Asakta ## = engrossed ##chittA ## = mind ##bhavata ## = your ##bhava ## = existence ##bhaya ## = fear ##ambodhi ## = ocean ##pAraM ## = beyond ##tarItuM ## = to cross over ## kR^ichChreNAmedhyamadhye niyamitatanubhiH sthIyate garbhavAse kAntAvishleShaduHkhavyatikaraviShamo yauvane chopabhogaH | vAmAxINAmavaj~nAvihasitavasatirvR^iddhabhAvo.apyasAdhuH sa.nsAre re manuShyA vadata yadi sukhaM svalpamapyasti ki.nchit || 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? ##kR^ichChreNa ## = with difficulty ##amedhya ## = impure matter ##madhye ## = amidst ##niyamitatanubhiH ## = with the body cramped ##sthIyate ## = resides ##garbhavAse ## = in the womb ##kAntA ## = wife ##vishleSha ## = separation ##duHkha ## = sorrow ##vyatikara ## = misfortune ##viShamaH ## = difficult ##yauvane ## = in youth ##cha ## = and ##upabhogaH ## = enjoyment ##vAmAxINAM ## = of women ##avaj~nA ## = contempt ##vihasitavasatiH ## = laughing ##vR^iddha ## = old ##bhAvaH ## = emotion ##api ## = even ##asAdhuH ## = undesirable ##sa.nsAre ## = in the wheel of life ##re ## = oh! ##manuShyA ## = men ##vadata ## = say ##yadi ## = when ##sukhaM ## = happiness ##svalpaM ## = a little ##api ## = even ##asti ## = exists ##ki.nchit ## = small ## vyAghrIva tiShThati jarA paritarjayantI rogAshcha shatrava iva praharanti deham | AyuH parisravati bhinnaghaTAdivAmbho lokastathApyahitamAcharatIti chitram || 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 ##tiShThati ## = stands ##jarA ## = old age ##paritarjayantI ## = frightens ##rogAH ## = diseases ##cha ## = and ##shatrava ## = 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 ##AcharatIti ## = perform ##chitraM ## = wonderful ## bhogA bha~NguravR^ittayo bahuvidhAstaireva chAyaM bhavaH tatkasyeha kR^ite paribhramata re lokAH kR^itaM cheShTitaiH | AshApAshashatopashAntivishadaM chetaH samAdhIyatAM kAmotpattivashAtsvadhAmani yadi shraddheyamasmadvachaH || 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 ##bha~Ngura ## = transient ##vR^ittayaH ## = nature ##bahuvidhAH ## = various ##taiH ## = by them ##eva ## = only ##chAyaM ## = and this ##bhavaH ## = world ##tat ## = that ##kasya ## = of which ##iha ## = here ##kR^ite ## = do ##paribhramata ## = wander ##re ## = oh! ##lokAH ## = people ##kR^itaM ## = done ##cheShTitaiH ## = exerting ##AshA ## = desire ##pAsha ## = noose ##shata ## = hundred ##upashAnti ## = peace ##vishadaM ## = disturbing ##chetaH ## = mind ##samAdhIyatAM ## = for equanimity ##kAma ## = desire ##utpattivashAt ## = arising from ##svadhAmani ## = in its Supreme Foundation ##yadi ## = if ##shraddheyaM ## = faith ##asmad ## = our ##vachaH ## = word ## brahmendrAdimarudgaNA.nstR^iNakaNAnyatra sthito manyate yatsvAdAdvirasA bhavanti vibhavAstrailokyarAjyAdayaH | bhogaH ko.api sa eka eva paramo nityodito jR^imbhate bho sAdho xaNabha.ngure taditare bhoge ratiM mA kR^ithAH || 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 ##tR^iNakaNAn ## = 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.api ## = who even ##sa ## = he ##eka ## = one ##eva ## = only ##paramaH ## = supreme ##nityoditaH ## = immutable ##jR^imbhate ## = increases ##bho ## = oh! ##sAdho ## = saint! ##xaNabha.ngure ## = transitory ##taditare ## = that other ##bhoge ## = enjoyment ##ratiM ## = pleasures ##mA ## = do not ##kR^ithAH ## = engross ##kAlamahimAnuvarNanam |## ## sA ramyA nagarI mahAnsa nR^ipatiH sAmantachakraM cha tat pArshve tasya cha sA vidagdhapariShattAshchandrabimbAnanAH | udvR^ittaH sa cha rAjaputranivahaste bandinastAH kathAH sarvaM yasya vashAdagAtsmR^itipathaM 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 ##nR^ipatiH ## = king ##sAmantachakraM ## = surrounded by ##cha ## = and ##tat ## = that ##pArshve ## = side ##tasya ## = his ##cha ## = and ##sA ## = that ##vidagdha ## = crafty ##pariShattAH ## = counsellors ##chandra ## = moon ##bimba ## = disk ##AnanAH ## = faces ##udvR^ittaH ## = wayward ##sa ## = he ##cha ## = and ##rAjaputranivahaste ## = wayward princes ##bandinastAH ## = courtiers ##kathAH ## = songs ##sarvaM ## = all ##yasya ## = whose ##vashAt ## = influenced ##agAt ## = went ##smR^iti ## = memory ##pathaM ## = way ##kAlAya ## = Father Time ##tasmai ## = to him ##namaH ## = salutations ## yatrAnekaH kvachidapi gR^ihe tatra tiShThatyathaiko yatrApyekastadanu bahavastatra naiko.api chAnte | itthaM neyau rajanidivasau lolayandvAvivAxau kAlaH kalyo bhuvanaphalake krIDati prANishAraiH || 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 ##kvachidapi ## = in some ##gR^ihe ## = home ##tatra ## = there ##tiShThati ## = stands ##atha ## = now ##ekaH ## = one ##yatra ## = where ##api ## = even ##ekaH ## = one ##tadanu ## = afterward ##bahavaH ## = many ##tatra ## = there ##na ## = not ##ekaH ## = one ##api ## = even ##cha ## = and ##ante ## = in the end ##itthaM ## = thus ##neyau ## = these two ##rajanidivasau ## = night and day ##lolayan ## = throws ##dvAvivAxau ## = the two dice ##kAlaH ## = time ##kalyaH ## = clever, dextrous ##bhuvanaphalake ## = checkerboard of life ##krIDati ## = plays ##prANishAraiH ## = with creatures ## Adityasya gatAgatairaharahaH sa.nxIyate jIvitaM vyApArairbahukAryabhAragurubhiH kAlo.api na j~nAyate | dR^iShTvA janmajarAvipattimaraNaM trAsashcha 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 ##sa.nxIyate ## = shortens ##jIvitaM ## = life ##vyApAraiH ## = affairs ##bahukArya ## = many duties ##bhAra ## = burden ##gurubhiH ## = heavy ##kAlo.api ## = even time ##na ## = not ##j~nAyate ## = not felt ##dR^iShTvA ## = seeing ##janma ## = birth ##jarA ## = old age ##vipatti ## = calamity ##maraNaM ## = death ##trAsaH ## = fear ##cha ## = 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 nibhR^itaprArabdhatattatkriyAH | vyApAraiH punaruktabhUta viShayairittha.nvidhenAmunA sa.nsAreNa 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 ##nibhR^ita ## = set in motion ##prArabdha ## = results of past deeds ##tattatkriyAH ## = various activities ##vyApAraiH ## = by actions ##punaruktabhUta ## = repeatedly ##viShayaiH ## = by desires ##ittha.nvidhena ## = thus ##amunA ## = by us ##sa.nsAreNa ## = by the revolving wheel of life ##kadarthitA ## = by what reason ##vayamahaH ## = we alas ##mohAnna ## = not deluded ##lajjAmahe ## = ashamed ## na dhyAtaM padamIshvarasya vidhivatsa.nsAravichChittaye svargadvArakavATapATanapaTurdharmo.api nopArjitaH | nArI pInapayodharoruyugalaM svapne.api nAli~NgitaM mAtuH kevalameva yauvanavanachChede 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 ##padamIshvarasya ## = the Lord's feet ##vidhivat ## = in prescribed form ##sa.nsAra ## = wheel of life ##vichChittaye ## = 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.api ## = even in dream ##nAli~NgitaM ## = embraced ##mAtuH ## = mother ##kevalaM ## = essentially ##eva ## = only ##yauvana ## = youth ##vana ## = garden ##chChede ## = destroying ##kuThArA ## = hatchet ##vayaM ## = we ## nAbhyastA prativAdivR^indadamanI vidyA vinItochitA khaDgAgraiH karikumbhapIThadalanairnAkaM na nItaM yashaH | kAntAkomalapallavAdhararasaH pIto na chandrodaye tAruNyaM gatameva niShphalamaho shUnyAlaye 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 ##vR^indadamanI ## = conquering groups ##vidyA ## = knowledge ##vinItochitA ## = properly acquired ##khaDgAgraiH ## = by the sword-points ##kari ## = elephant ##kumbhapITha ## = temples ##dalanaiH ## = smashing ##nAkaM ## = heaven ##na ## = not ##nItaM ## = taken ##yashaH ## = success ##kAntA ## = woman ##komala ## = tender ##pallavaadhara ## = bud-like lower lips ##rasaH ## = juice secreting from ##pItaH ## = drunk ##na ## = not ##chandrodaye ## = at moon-rise ##tAruNyaM ## = youth ##gataM ## = gone ##eva ## = indeed ##niShphalamaho ## = fruitless, alas ##shUnyAlaye ## = deserted home ##dIpavat ## = like a lamp ## vidyA nAdhigatA kala~NkarahitA vittaM cha nopArjitaM shushrUShApi samAhitena manasA pitrorna sampAditA | AlolAyatalochanAH priyatamAH svapne.api nAli~NgitAH kAlo.ayaM 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 ##kala~NkarahitA ## = faultless ##vittaM ## = wealth ##cha ## = and ##nopArjitaM ## = not earned ##shushrUShApi ## = even service ##samAhitena ## = with due concern ##manasA ## = mentally ##pitrorna ## = not to parents ##sampAditA ## = rendered ##AlolAyatalochanAH ## = dancing eyes ##priyatamAH ## = beloved ##svapne.api ## = in dream even ##nAli~NgitAH ## = not embraced ##kAlo.ayaM ## = this time ##parapiNDalolupatayA ## = greed for others' food ##kAkairiva ## = like crows ##preryate ## = motivates ## vayaM yebhyo jAtAshchiraparichitA eva khalu te samaM yaiH sa.nvR^iddhAH smR^itiviShayatAM te.api 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 ##chiraparichitA ## = known to Eternity(dead) ##eva ## = thus ##khalu ## = indeed ##te ## = they ##samaM ## = together ##yaiH ## = with whom ##sa.nvR^iddhAH ## = brought up ##smR^itiviShayatAM ## = subjects of memory ##te.api ## = 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 ## AyurvarShashataM nR^iNAM parimitaM rAtrau tadardhaM gataM tasyArdhasya parasya chArdhamaparaM bAlatvavR^iddhatvayoH | sheShaM vyAdhiviyogaduHkhasahitaM sevAdibhirnIyate jIve vAritara~Ngacha~nchalatare 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 ##varSha ## = years ##shataM ## = 100 ##nR^iNAM ## = humans ##parimitaM ## = limited ##rAtrau ## = nights ##tadardhaM ## = half ##gataM ## = spent ##tasya ## = of that ##ardhyasya ## = half ##parasya ## = other ##cha ## = and ##ardhaM ## = half ##aparaM ## = again ##bAlatva ## = childhood ##vR^iddhatvayoH ## = in old age ##sheShaM ## = remainder ##vyAdhi ## = illness ##viyoga ## = separation ##duHkha ## = sorrow ##sahitaM ## = along with ##sevAdibhiH ## = serving others ##nIyate ## = takes ##jIve ## = in life ##vAri ## = water ##tara~Nga ## = ripples ##cha~nchalatare ## = fluctuating rapidly ##saukhyaM ## = happiness ##kutaH ## = where ##prANinAM ## = of creatures ## xaNaM bAlo bhUtvA xaNamapi yuvA kAmarasikaH xaNaM vittairhInaH xaNamapi cha sampUrNavibhavaH | jarAjIrNaira~NgairnaTa iva valImaNDitatanuH naraH sa.nsArAnte vishati 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. ##xaNaM ## = moment ##bAlaH ## = child ##bhUtvA ## = becoming ##xaNamapi ## = again for a moment ##yuvA ## = youth ##kAmarasikaH ## = lustful ##xaNaM ## = moment ##vittairhInaH ## = devoid of riches ##xaNamapi ## = momentarily again ##cha ## = and ##sampUrNavibhavaH ## = full of wealth ##jarA ## = old age ##jIrNaiH ## = worn out ##a~NgaiH ## = body ##naTa ## = actor ##iva ## = as if ##valI ## = wrinkle ##maNDita ## = covered ##tanuH ## = body ##naraH ## = human ##sa.nsArAnte ## = at the end of life ##vishati ## = enters ##yamadhAnI ## = death's abode ##yavanikAM ## = ?? ##yatinR^ipatisa.nvAdavarNanam ## = ?? ## tvaM rAjA vayamapyupAsitagurupraj~nAbhimAnonnatAH khyAtastvaM vibhavairyashA.nsi kavayo dixu pratanvanti naH | itthaM mAnadhanAtidUramubhayorapyAvayorantaraM yadyasmAsu parA~Nmukho.asi vayamapyekAntato niHspR^ihAH || 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 ##nR^ipati ## = king ##sa.nvAda ## = dialogue ##varNanaM ## = description ##tvaM ## = you ##rAjA ## = king ##vayaM ## = we ##api ## = also ##upAsita ## = serving ##guru ## = teacher ##praj~nA ## = wisdom ##abhimAna ## = pride ##unnatAH ## = elevated ##khyAtastvaM ## = famous, you ##vibhavairyashA.nsi ## = by wealth and success ##kavayaH ## = the learned ##dixu ## = 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 ##parA~NmukhaH ## = disregard ##asi ## = you ##vayaM ## = we ##api ## = also ##ekAntataH ## = perfectly ##niHspR^ihAH ## = indifferent ## arthAnAmIshiShe tvaM vayamapi cha girAmIshmahe yAvadarthaM shUrastvaM vAdidarpavyupashamanavidhAvaxayaM pATavaM naH | sevante tvAM dhanADhyA matimalahataye mAmapi shrotukAmA mayyapyAsthA na te chettvayi 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. ##arthAnAmIshiShe ## = lordship over wealth ##tvaM ## = you ##vayamapi ## = we also ##cha ## = and ##girAmIshmahe ## = lords of speech ##yAvadarthaM ## = in all senses ##shUrastvaM ## = hero, you are ##vAdi ## = debaters ##darpa ## = pride ##vyupashamanavidhau ## = subduing ##axayaM ## = unfailing ##pATavaM ## = skill ##naH ## = our ##sevante ## = serve ##tvAM ## = you ##dhanADhyA ## = wealthy ##mati ## = mind ##mala ## = impurities ##hataye ## = to destroy ##mAmapi ## = me too ##shrotukAmA ## = desirous of learning mayi in me ##api ## = also ##AsthA ## = regard ##na ## = not ##te ## = to you ##chet ## = if it be ##tvayi ## = in you ##mama ## = my ##nitarAM ## = absolutely ##eva ## = quite ##rAjan ## = o king ##nanAsthA ## = no regard ## vayamiha parituShTA valkalaistvaM dukUlaiH sama iva paritoSho nirvisheSho visheShaH | sa tu bhavatu daridro yasya tR^iShNA vishAlA manasi cha parituShTe ko.arthavAnko 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 ##parituShTA ## = satisfied ##valkalaiH ## = tree-bark as clothes ##tvaM ## = you ##dukUlaiH ## = rich dresses ##sama ## = similar ##iva ## = as if ##paritoShaH ## = satisfaction ##nirvisheShaH ## = no difference ##visheShaH ## = difference ##sa ## = he ##tu ## = indeed ##bhavatu ## = is ##daridraH ## = poor ##tR^iShNA ## = desire ##vishAlA ## = great ##manasi ## = in mind ##cha ## = and ##parituShTe ## = contented ##ko.arthavAnkaH ## = who rich, who ##daridraH ## = poor ## phalamalamashanAya svAdu pAnAya toyaM xitirapi shayanArthaM vAsase valkalaM cha | 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. ##phalamalamashanAya ## = fruits to eat ##svAdu ## = tasteful ##pAnAya ## = to drink ##toyaM ## = water ##xitirapi ## = also earth ##shayanArthaM ## = to sleep on ##vAsase ## = to dress ##valkalaM ## = tree-barks ##cha ## = 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 ## ashImahi vayaM bhixAmAshAvAso vasImahi | shayImahi mahIpR^iShThe kurvImahi kimIshvaraiH || 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? ##ashImahi ## = let us eat ##vayaM ## = we ##bhixAM ## = alms ##AshAvAsaH ## = the sky for clothing ##vasImahi ## = let us dress ##shayImahi ## = let us sleep ##mahIpR^iShThe ## = on the earth ##kurvImahi ## = shall we have to do ##kiM ## = what ##IshvaraiH ## = with the rich ## na naTA na viTA na gAyakA na cha sabhyetaravAdachu~nchavaH | nR^ipamIxitumatra ke vayaM stanabhArAnamitA na yoShitaH || 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 ##cha ## = and ##sabhyetaravAdachu~nchavaH ## = experts in disputations ##nR^ipaM ## = king ##IxituM ## = seeing ##atra ## = here ##ke ## = who ##vayaM ## = we ##stanabhArAnamitA ## = seductive mistresses ##na ## = not ##yoShitaH ## = desiring ## vipulahR^idayairIshairetajjagajjanitaM purA vidhR^itamaparairdattaM chAnyairvijitya tR^iNaM yathA | iha hi bhuvanAnyanye dhIrAshchaturdasha bhu~njate katipayapurasvAmye pu.nsAM ka eSha 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 ##hR^idayaiH ## = hearted ##IshaiH ## =by the kings ##etat ## = this ##jagat ## = world ##janitaM ## = made ##purA ## = in ancient times ##vidhR^itaM ## = ruled ##aparaiH ## = by others ##dattaM ## = given away ##cha ## = and ##anyaiH ## = by others ##vijitya ## = conquered ##tR^iNaM ## = like grass ##yathA ## = just as ##iha ## = here ##hi ## = indeed ##bhuvanAni ## = worlds ##anye ## = others ##dhIrAH ## = heroes ##chaturdasha ## = fourteen ##bhu~njate ## = enjoy ##katipaya ## = for what then ##pura ## = towns ##svAmye ## = sovereignty over ##pu.nsAM ## = men ##ka ## = who ##eSha ## = this ##mada ## = arrogance ##jvaraH ## = feverish ## abhuktAyAM yasyAM xaNamapi na jAtaM nR^ipashataH bhuvastasyA lAbhe ka iva bahumAnaH xitibhR^itAm | tada.nshasyApya.nshe tadavayavaleshe.api patayo viShAde 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 ##xaNamapi ## = even a moment ##na ## = not ##jAtaM ## = made ##nR^ipashataH ## = hundreds of kings ##bhuvaH ## = world ##tasyA ## = its ##lAbhe ## = gaining ##ka ## = who ##iva ## = as if ##bahumAnaH ## = high honor ##xitibhR^itAM ## = earth ##tat ## = that ##a.nshasya ## = of a portion ##api ## = even ##a.nshe ## = portion ##tat ## = that ##avayava ## = limb ##leshe ## = part ##api ## = even ##patayaH ## = fallen ##viShAde ## = in grief ##kartavye ## = in duty ##vidadhati ## = give ##jaDAH ## = stupid ##pratyuta ## = on the contrary ##mudaM ## = joy ## mR^itpiNDo jalarekhayA valayitaH sarvo.apyayaM nanvaNuH svA.nshIkR^itya tameva sa.ngarashatai rAj~nAM gaNA bhu~njate | te dadyurdadato.athavA kimaparaM xudrA daridrA bhR^ishaM dhigdhiktAnpuruShAdhamAndhanakaNAnvA~nChanti tebhyo.api 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. ##mR^it ## = 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 ##svA.nshIkR^itya ## = fractioned it themselves ##taM ## = that ##eva ## = too ##sa.ngara ## = battle ##shatai ## = hundreds ##rAj~nAM ## = of kings ##gaNA ## = many ##bhu~njate ## = enjoy ##te ## = they ##dadyuH ## = may give ##dadataH ## = do give ##athavA ## = or ##kiM ## = what ##aparaM ## = else ##xudrA ## = cheap ##daridrA ## = poor ##bhR^ishaM ## = strange ##dhigdhiktAn ## = contemptible ##puruSha ## = men ##adhamAn ## = mean ##dhanakaNAn ## = paltry coins ##vA~nChanti ## = beg ##tebhyaH ## = on them ##api ## = also ##ye ## = who ## sa jAtaH ko.apyAsInmadanaripuNA mUrdhni dhavalaM kapAlaM yasyochchairvinihitamala.nkAravidhaye | nR^ibhiH prANatrANapravaNamatibhiH kaishchidadhunA namadbhiH kaH pu.nsAmayamatuladarpajvarabharaH || 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 ##uchyaiH ## = high ##vinihitaM ## = held ##ala.nkAravidhaye ## = like an ornament ##nR^ibhiH ## = by men ##prANa ## = life ##trANa ## = limb ##pravaNa ## = preserving ##matibhiH ## = by those who think of ##kaishchid ## = by them ##adhunA ## = nowadays ##namadbhiH ## = adored ##kaH ## = who ##pu.nsAM ## = person ##ayaM ## = this ##atula ## = incomparable ##darpa ## = pride ##jvara ## =fever ##bharaH ## = afflicted with ##manaHsambodhananiyamanam |## ## pareShAM chetA.nsi pratidivasamArAdhya bahudhA prasAdaM kiM netuM vishasi hR^idaya kleshakalitam | prasanne tvayyantaH svayamuditachintAmaNigaNo viviktaH sa.nkalpaH kimabhilaShitaM puShyati 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 ##pareShAM ## = of others ##chetA.nsi ## = minds ##pratidivasaM ## = every day ##ArAdhya ## = supplicating ##bahudhA ## = in various ways ##prasAdaM ## = grace ##kiM ## = why ##netuM ## = to secure ##vishasi ## = enter ##hR^idaya ## = heart ##kleshakalitaM ## = fraught with pain ##prasanne ## = contented ##tvayyantaH ## = in your inner self ##svayaM ## = by itself ##udita ## =arising ##chintAmaNi ## = gems of thoughts ##gaNaH ## = many ##viviktaH ## = in solitude ##sa.nkalpaH ## = wish ##kiM ## = whatever ##abhilaShitaM ## = wished for ##puShyati ## = nurture ##na ## = not ##te ## = they ## paribhramasi kiM mudhA kvachana chitta vishrAmyatAM svayaM bhavati yadyathA bhavati tattathA nAnyathA | atItamananusmarannapi cha bhAvyasa.nkalpayan 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 ##kvachana ## = somewhere ##chitta ## = mind ##vishrAmyatAM ## = for rest ##svayaM ## = yourself ##yadyathA ## = whatever ##bhavati ## = happens ##tattathA ## = that thus ##nAnyathA ## = not otherwise ##atIta ## = past ##mananusmarannapi ## = mental memories recalled ##cha ## = and ##bhAvya ## = future ##sa.nkalpayan ## = desiring ##natarkita ## = without debating ##samAgamAn ## = coming on their own ##anubhavAmi ## = experience ##bhogAn ## = enjoyments ##ahaM ## = I ## etasmAdviramendriyArthagahanAdAyAsakAdAshraya shreyomArgamasheShaduHkhashamanavyApAradaxaM xaNAt | svAtmIbhAvamupaihi sa.ntyaja nijAM kallolalolAM gatiM mA bhUyo bhaja bha~NgurAM bhavaratiM chetaH 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 ##Ashraya ## = shelter ##shreyomArgaM ## = way of supreme welfare ##asheSha ## = total ##duHkha ## = sorrow ##shamana ## = relief ##vyApAra ## = affairs ##daxaM ## = capable of ##xaNAt ## = in a moment ##svAtmIbhAvaM ## = status of own Self ##upaihi ## = reach ##sa.ntyaja ## = give up ##nijAM ## = your own ##kallola ## = wave ##lolAM ## = agitated ##gatiM ## = movement ##mA ## = do not ##bhUyaH ## = again ##bhaja ## = seek ##bha~NgurAM ## = transitory ##bhavaratiM ## = mundane pleasures ##chetaH ## = mind ##prasIdAdhunA ## = be calm now ## mohaM mArjaya tAmupArjaya ratiM chandrArdhachUDAmaNau chetaH svargatara~NgiNItaTabhuvAmAsa~Ngama~NgIkuru | ko vA vIchiShu budbudeShu cha taDillekhAsu cha shrIShu cha jvAlAgreShu cha pannageShu cha suhR^idvargeShu cha 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 ##chandrArdha ## = half-moon, crescent ##chUDAmaNau ## = gem on the crown(head) ##chetaH ## = mind ##svarga ## = heaven ##tara~NgiNI ## = river ##taTa ## = banks ##bhuvAM ## = places ##Asa~NgaM ## = attachment ##a~NgIkuru ## = accept ##kaH ## = who ##vA ## = or ##vIchiShu ## = waves ##budbudeShu ## = bubbles ##cha ## = and ##taDillekhAsu ## = flashes of lightning ##cha ## = and ##shrIShu ## = wealth ##cha ## = and ##jvAlAgreShu ## = flames of fire ##cha ## = and ##pannageShu ## = serpents ##cha ## = and ##suhR^idvargeShu ## = hosts of friends ##cha ## = and ##pratyayaH ## = reliability ## chetashchintaya mA ramAM sakR^idimAmasthAyinImAsthayA bhUpAlabhrukuTIkuTIviharaNavyApArapaNyA~NganAm | kanthAka~nchukinaH pravishya bhavanadvArANi vArANasI rathyApa~NktiShu pANipAtrapatitAM bhixAmapexAmahe || 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. ##chetashchintaya ## = O heart, think ##mA ## = do not ##ramAM ## = goddess of fortune ##sakR^id ## =even once ##imAM ## = this ##asthAyinIM ## = wandering ##AsthayA ## = haunt ##bhUpAla ## = king ##bhrukuTI ## = eyebrow ##kuTI ## = wrinkle ##viharaNa ## = moving ##vyApArapaNi## = business of ##A~NganAM ## = street women ##kanthAka~nchukinaH ## = ragged garments ##pravishya ## = entering ##bhavana ## = house ##dvArANi ## = doors ##vArANasIH ## = in Varanasi ##athyApa~NktiShu ## = in the streets ##pANi ## = hand ##pAtra ## = vessel ##patitAM ## = placed ##bhixAM ## = alms ##apexAmahe ## = expect ## agre gItaM sarasakavayaH pArshvayordAxiNAtyAH pashchAllIlAvalayaraNitaM chAmaragrAhiNInAm | yadyastvevaM kuru bhavarasAsvAdane lampaTatvaM no chechchetaH pravisha 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 ##pArshvayo h ## = by the side ##dAxiNAtyAH ## = from the South ##pashchAt ## = later ##lIlAvalayaraNitaM ## = tinkling of moving bracelets ##chAmara ## = fan ##grAhiNInAM ## = women waving ##yadi ## = if ##astu ## = it be ##evaM ## = thus ##kuru ## = do ##bhava ## = mundane ##rasa ## = essence ##AsvAdane ## = tasting ##lampaTatvaM ## = attachment ##no chet ## = otherwise ##chetaH ## = mind ##pravisha ## = enter ##sahasA ## = absolute ##nirvikalpe ## = transcending thought ##samAdhau ## = meditation ## prAptAH shriyaH sakalakAmadughAstataH kiM nyastaM padaM shirasi vidviShatAM tataH kim | sampAditAH praNayino vibhavaistataH kiM kalpasthitAstanubhR^itAM 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 ##shriyaH ## = prosperity ##sakala ## = all ##kAma ## = desire ##dughAH ## = milked ##tataH kiM ## = what then ##nyastaM ## = placed ##padaM ## = foot ##shirasi ## = on the head ##vidviShatAM ## = of the enemies ##tataH kiM ## = what then ##sampAditAH ## = bringing ##praNayinaH ## = friends ##vibhavaiH ## = by wealth ##tataH kiM ## = what then ##kalpasthitAH ## = last till end of world ##tanubhR^itAM ## = embodied beings ##tanavaH ## = bodies ##tataH kiM ## = what then ## bhaktirbhave maraNajanmabhayaM hR^idisthaM sneho na bandhuShu na manmathajA vikArAH | sa.nsargadoSharahitA 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 ##hR^idisthaM ## = in the heart ##snehaH ## = attachment ##na ## = not ##bandhuShu ## = towards kinspeople ##na ## = not ##manmathajA ## = born of lust ##vikArAH ## = passions ##sa.nsarga ## = company ##doSha ## = 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 chintaya kimebhirasadvikalpaiH | yasyAnuSha~NgiNa ime bhuvanAdhipatya\- bhogAdayaH kR^ipaNalokamatA 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 ##chintaya ## = meditate ##kiM ## = what ##ebhiH ## = by these ##asad ## = unreal ##vikalpaiH ## = mental agitation ##yasya ## = whose ##anuSha~NgiNaH ## = associating ##ime ## = these ##bhuvana ## = world ##adhipatya ## = sovereignty ##bhogAdayaH ## = such enjoyments ##kR^ipaNalokamatA ## = desires of pitiable men ##bhavanti ## = become ## pAtAlamAvishasi yAsi nabho vila~Nghya di~NmaNDalaM bhramasi mAnasa chApalena | bhrAntyApi jAtu vimalaM kathamAtmanInaM na brahma sa.nsmarasi nirvR^itimeShi 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 ##Avishasi ## = enter ##yAsi ## = go ##nabhaH ## = skies ##vila~Nghya ## = crossing beyond ##di~NmaNDalaM ## = spheres of all directions ##bhramasi ## = wander ##mAnasa ## = mind ##chApalena ## = fickle ##bhrAntyApi ## = even mistakenly ##jAtu ## = become ##vimalaM ## = pure ##kathaM ## = how ##AtmanInaM ## = in the Self ##na ## = not ##brahma ## = highest Truth ##sa.nsmarasi ## = remember well ##nirvR^itiM ## = supreme detachment ##eShi ## = reach ##yena ## =by which ##nityAnityavastuvichAraH |## ## kiM vedaiH smR^itibhiH purANapaThanaiH shAstrairmahAvistaraiH svargagrAmakuTInivAsaphaladaiH karmakriyAvibhramaiH | muktvaikaM bhavaduHkhabhArarachanAvidhva.nsakAlAnalaM svAtmAnandapadapraveshakalanaM sheShairvaNigvR^ittibhiH || 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 ##vichAraH ## = discrimination ##kiM ## = how much ##vedaiH ## = by vedas ##smR^itibhiH ## = by smritis ##purANa ## = puranas ##paThanaiH ## = by studying ##shAstraiH ## = 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 ##rachanA ## = condition ##vidhva.nsa ## = destruction ##kAla ## = time ##analaM ## = fire ##svAtma ## = one's own Self ##ananda ## = bliss ##pada ## = place ##pravesha ## = entrance ##kalanaM ## = way ##sheShaiH ## = everything else ##vaNigvR^ittibhiH ## = traders' attitude ## yato meruH shrImAnnipatati yugAntAgnivalitaH samudrA shuShyanti prachuramakaragrAhanilayAH | dharA gachChatyantaM dharaNidharapAdairapi dhR^itA sharIre kA vArtA karikalabhakarNAgrachapale || 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 ##shrImAn ## = of great fame ##nipatati ## = falls down ##yugAnta ## = at the end of a time cycle ##agni ## = fire ##valitaH ## = surrounded by ##samudrA ## = seas ##shuShyanti ## = dry up ##prachura ## =replete ##makara ## = crocodiles ##grAha ## = sharks ##nilayAH ## = homes ##dharA ## = earth ##gachChati ## = goes ##antaM ## = end ##dharaNi ## = earth ##dhara ## = holding ##pAdaiH ## = by the feet ##api ## = also ##dhR^itA ## = held ##sharIre ## = body ##kA ## = what ##vArtA ## = news ##karikalabha ## = young elephant ##karNa ## = ear ##agra ## = tip ##chapale ## = unsteady ## gAtraM sa.nkuchitaM gatirvigalitA bhraShTA cha dantAvaliH\- dR^iShTirnashyati vardhate badhiratA vaktraM cha lAlAyate | vAkyaM nAdriyate cha bAndhavajano bhAryA na shushrUShate hA kaShTaM puruShasya jIrNavayasaH putro.apyamitrAyate || 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 ##sa.nkuchitaM ## = shrivel ##gatiH ## = walking ##vigalitA ## = unsteady ##bhraShTA ## = useless ##cha ## = and ##dantAvaliH ## = rows of teeth ##dR^iShTiH ## = eyesight ##nashyati ## = lost ##vardhate ## = increases ##badhiratA ## = deafness ##vaktraM ## = mouth ##cha ## = and ##lAlAyate ## = slobbers ##vAkyaM ## = speech ##na ## = not ##adriyate ## = valued ##cha ## = and ##bAndhavajanaH ## = relatives ##bhAryA ## = wife ##na ## = not ##shushrUShate ## = offer service ##hA ## = alas ##kaShTaM ## = misery ##puruShasya ## = man's ##jIrNa ## = old ##vayasaH ## = in years ##putraH ## = son ##api ## = also ##amitrAyate ## = becomes unfriendly ## varNaM sitaM jhaTiti vIxya shiroruhANAM sthAnaM jarA paribhavasya tadA pumA.nsam | AropitAsthishatakaM parihR^itya yAnti chaNDAlakUpamiva 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 ##vIxya ## = seeing ##shiroruhANAM ## = on the head ##sthAnaM ## = condition ##jarA ## = old age ##paribhavasya ## = caused by ##tadA ## = then ##pumA.nsaM ## = man's ##Aropita ## = characterised by ##asthi ## = bones ##shatakaM ## = hundreds ##parihR^itya ## = abandoning ##yAnti ## = go ##chaNDAla ## = least respected ##kUpaM ## = well ##iva ## = as if ##dUrataraM ## = far away ##taruNyaH ## = youthful ## yAvatsvasthamidaM sharIramarujaM yAvajjarA dUrato yAvachchendriyashaktirapratihatA yAvatxayo nAyuShaH | Atmashreyasi tAvadeva viduShA kAryaH prayatno mahAn sa.ndIpte bhavane tu kUpakhananaM pratyudyamaH kIdR^ishaH || 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 ##sharIraM ## = body ##arujaM ## = decrepitude ##yAvat ## = as long as ##jarA ## = old age ##dUrataH ## = far off ##yAvat ## =as long as ##cha ## = and ##indriya ## = organs ##shaktiH ## = strength ##apratihatA ## = unaffected ##yAvat ## = so long as ##xayaH ## = decay ##na ## = not ##ayuShaH ## = life ##Atmashreyasi ## = for one's own supreme welfare ##tAvat ## = till then ##eva ## = alone ##viduShA ## = wise ##kAryaH ## = deeds ##prayatnaH ## = efforts ##mahAn ## = great ##sa.ndIpte ## = on fire ##bhavane ## = house ##tu ## = indeed ##kUpa ## = well ##khananaM ## = digging ##pratyudyamaH ## = setting about ##kIdR^ishaH ## = what avails ## tapasyantaH santaH kimadhinivasAmaH suranadIM guNodArAndArAnuta paricharAmaH savinayam | pibAmaH shAstraughAnuta vividhakAvyAmR^itarasAn na vidmaH kiM kurmaH katipayanimeShAyuShi 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 ##paricharAmaH ## = serve ##savinayaM ## = humbly ##pibAmaH ## = drink ##shAstraughAnuta ## = currents of scripture ##vividha ## = varied ##kAvya ## = poetry ##amR^ita ## = nectar ##rasAn ## = essence ##na ## = not ##vidmaH ## = know ##kiM ## = what ##kurmaH ## = do ##katipaya ## = few ##nimeSha ## = twinkling of an eye ##ayuShi ## = longevity ##jane ## = people ## durArAdhyAshchAmI turagachalachittAH xitibhujo vayaM cha sthUlechChAH sumahati phale baddhamanasaH | jarA dehaM mR^ityurharati dayitaM jIvitamidaM sakhe nAnyachChreyo jagati viduSho.anyatra 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 ##cha ## = and ##amI ## = these ##turaga ## = horse ##chalachittAH ## = restless minds ##xitibhujaH ## = rulers og the earth ##vayaM ## = we ##cha ## = and ##sthUlechChAH ## = ambitious ##sumahati ## = vast ##phale ## = gain ##baddhamanasaH ## = mind bent on ##jarA ## = old age ##dehaM ## = body ##mR^ityuH ## = death ##harati ## = takes away ##dayitaM ## = dear ##jIvitaM ## = life ##idaM ## = this ##sakhe ## = oh, friend ##na ## = not ##anyat ## = other ##ChreyaH ## = good ##jagati ## = in the world ##viduShaH ## = wise ##anyatra ## = except ##tapasaH ## = austerities ## mAne mlAyini khaNDite cha vasuni vyarthe prayAte.arthini xINe bandhujane gate parijane naShTe shanairyauvane | yuktaM kevalametadeva sudhiyAM yajjahnukanyApayaH\- pUtagrAvagirIndrakandarataTIku~nje nivAsaH kvachit || 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 ##cha ## = and ##vasuni ## = wealth ##vyarthe ## = wasted ##prayAte ## =gone ##arthini ## = favors ##xINe ## = dwindled ##bandhujane ## = friends ##gate ## = departed ##parijane ## = dependents ##naShTe ## = destroyed ##shanaiH ## = 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 ##ku~nje ## = grove ##nivAsaH ## = shelter ##kvachit ## = somewhere ## ramyAshchandramarIchayastR^iNavatI ramyA vanAntaHsthalI ramyaM sAdhusamAgamAgatasukhaM kAvyeShu ramyAH kathAH | kopopAhitabAShpabindutaralaM ramyaM priyAyA mukhaM sarvaM ramyamanityatAmupagate chitte na ki~nchitpunaH || 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 ##chandra ## = moon ##marIchayaH ## = rays ##tR^iNavatI ## = grassy plots ##ramyA ## = delightful ##vanAntaHsthalI ## = in the forests ##ramyaM ## = delightful ##sAdhu ## = saint ##samAgamAgata ## = company of ##sukhaM ## = joy ##kAvyeShu ## = in poetry ##ramyAH ## = delightful ##kathAH ## = stories ##kopa ## = anger ##upAhita ## = covered ##bAShpa ## = water (tears) ##bindu ## = drops ##taralaM ## = swimming ##ramyaM ## = delightful ##priyAyA ## = of the beloved ##mukhaM ## = face ##sarvaM ## = all ##ramyaM ## = delightful ##anityatAM ## = evanescent ##upagate ## = gone ##chitte ## = in the mind ##na ## = not ##ki~nchit ## = nothing ##punaH ## = again ## ramyaM harmyatalaM na kiM vasataye shraavyaM na geyAdikaM kiM vA prANasamAsamAgamasukhaM naivAdhikaprItaye | ki.ntu bhrAntapata~NgapaxapavanavyAloladIpA~Nkura\- chChAyAcha~nchalamAkalayya 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 ##shraavyaM ## = 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 ##ki.ntu ## = but ##bhrAnta ## = hovering ##pata~Nga ## = moth ##paxa ## = wing ##pavana ## = wind ##vyAlola ## = shaken ##dIpA~Nkurat ## = flame of a lamp ##ChAyA ## = shadow ##cha~nchalaM ## = unstable ##Akalayya ## = having understood ##sakalaM ## = all ##santaH ## = wise ones ##vanAntaM ## = to the forest ##gatAH ## = gone ##shivArchanam |## ## Asa.nsArAttribhuvanamidaM chinvatAM tAta tAdR^i\- ~NnaivAsmAkaM nayanapadavIM shrotramArgaM gato vA | yo.ayaM dhatte viShayakariNIgADhagUDhAbhimAna\- xIbasyAntaHkaraNakariNaH sa.nyamAnAyalIlAm || 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. ##shivArchanaM ## = worship of Shiva ##Asa.nsArAt ## = from the very beginning of creation ##tribhuvanaM ## = three worlds ##idaM ## = this ##chinvatAM ## = searching ##tAta ## = oh dear! ##tAdR^ik ## = like that ##na ## = not ##eva ## =even ##asmAkaM ## = our ##nayanapadavIM ## = in sight ##shrotramArgaM ## = in hearing ##gataH ## = gone ##vA ## = or ##yaH ## = who ##ayaM ## = this ##dhatte ## = gives ##viShayakariNI ## = arousing sensuality ##gADhagUDha ## = mysterious, and deep ##abhimAna ## = pride ##xIbasya ## = enraged ##antaHkaraNakariNaH ## = infatuating ##sa.nyama ## = control ##AnAya ## = elephant trap ##lIlAM ## = play ## yadetatsvachChandaM viharaNamakArpaNyamashanaM sahAryaiH sa.nvAsaH shrutamupashamaikavrataphalam | mano mandaspandaM bahirapi chirasyApi vimR^ishan na jAne kasyaiSha 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 ##svachChandaM ## = one's own free will ##viharaNaM ## = wandering ##akArpaNyaM ## = without meanness ##ashanaM ## = eating ##saha ## = with ##aaryaiH ## = holy ##sa.nvAsaH ## = company ##shrutaM ## = vedic wisdom ##upashama ## = cessation of worries ##ekavrata ## = sole vow ##phalaM ## = result ##manaH ## = mind ##mandaspandaM ## = restrained ##bahiH ## = external ##api ## = also ##chirasya ## = long time ##api ## = also ##vimR^ishan ## = thoughtfully ##na ## = not ##jAne ## = know ##kasya ## = whose ##eSha ## = this ##pariNatiH ## = cosummation ##udArasya ## = noble ##tapasaH ## = austerities ## jIrNA eva manorathAshcha hR^idaye yAtaM cha tadyauvanaM hantA~NgeShu guNAshcha vandhyaphalatAM yAtA guNaj~nairvinA | kiM yuktaM sahasAbhyupaiti balavAnkAlaH kR^itAnto.axamI hA j~nAtaM madanAntakA~NghriyugalaM 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 ##cha ## = and ##hR^idaye ## = in the heart ##yAtaM ## = gone ##cha ## = and ##tat ## = that ##yauvanaM ## = youth ##hanta ## = alas! ##a~NgeShu ## = in the body ##guNAH ## = virtues ##cha ## = and ##vandhya ## = barren ##phalatAM ## = fruit ##yAtA ## = gone ##guNaj~naiH ## = those who appreciate virtue ##vinA ## = without ##kiM ## = what ##yuktaM ## = proper ##sahasA ## = fast ##abhyupaiti ## = coming near ##balavAn ## = powerful ##kAlaH ## = time ##kR^itAntaH ## = death ##axamI ## = relentless ##hA ## = alas! ##j~nAtaM ## = known ##madana ## = Cupid ##antaka ## = destroyer ##a~Nghri ## = foot ##yugalaM ## = pair ##muktvA ## = freeing ##asti ## = is ##na ## = not ##anyA ## = other ##gatiH ## = way |83|| ## maheshvare vA jagatAmadhIshvare janArdane vA jagadantarAtmani | na vastubhedapratipattirasti me tathApi bhaktistaruNendushekhare || 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. ##maheshvare ## = Shiva ##vA ## = or ##jagatAM ## = of the universe ##adhIshvare ## = 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 ##shekhare ## = on the crown ## sphuratsphArajyotsnAdhavalitatale kvApi puline sukhAsInAH shAntadhvaniShu rajanIShu dyusaritaH | bhavAbhogodvignAH shiva shiva shivetyuchchavachasaH kadA yAsyAmo.antargatabahulabAShpAkuladashAm || 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 ##shAntadhvaniShu ## = soundless silence ##rajanIShu ## = at night ##dyusaritaH ## = heavenly river ##bhavAbhoga ## = miseries of birth and death ##udvignAH ## = fearful ##shiva shiva shiva ## = repeatedly calling Shiva ##iti ## = thus ##uchcha ## = loud ##vachasaH ## = voice ##kadA ## = when ##yAsyAmaH ## = attain ##antargata ## = internal ##bahula ## = copious ##bAShpa ## = tears ##Akula ## = ecstasy ##dashAM ## = condition ## vitIrNe sarvasve taruNakaruNApUrNahR^idayAH smarantaH sa.nsAre viguNapariNAmAM vidhigatim | vayaM puNyAraNye pariNatasharachchandrakiraNAH triyAmA neShyAmo haracharaNachintaikasharaNAH || 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 ##hR^idayAH ## = heart ##smarantaH ## = remembering ##sa.nsAre ## = cycles of creation and dissolution ##viguNa ## = undesirable ##pariNAmAM ## = effects ##vidhigatiM ## = destiny ##vayaM ## = we ##puNya ## = holy ##araNye ## = forest ##pariNata ## = full ##sharat ## = autumnal ##chandra ## = moon ##kiraNAH ## = rays/beams ##triyAmA ## = nights ##neShyAmaH ## = spend ##hara ## = Shiva ##charaNa ## = feet ##chintA ## = meditation ##eka ## = only ##sharaNAH ## = refuge ## kadA vArANasyAmamarataTinIrodhasi vasan vasAnaH kaupInaM shirasi nidadhAno.a~njalipuTam | aye gaurInAtha tripuraharashambho trinayana prasIdeti kroshannimiShamiva neShyAmi 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 ##shirasi ## = on the head ##nidadhAnaH ## = raised ##a~njalipuTaM ## = folded hands ##aye ## = oh! ##gaurInAtha ## = Shiva (husband of Gauri) ##tripurahara ## = slayer of Tripura ##shambho ## = giver of supreme good ##trinayana ## = with three eyes ##prasIda ## = have mercy ##iti ## = thus ##kroshan ## = crying ##nimiShaM ## = a moment ##iva ## = as if ##neShyAmi ## = spend ##divasAn ## = days ## snAtvA gA~NgaiH payobhiH shuchikusumaphalairarchayitvA vibho tvAM dhyeye dhyAnaM niveshya xitidharakuharagrAvaparya~NkamUle | AtmArAmaH phalAshI guruvachanaratastvatprasAdAtsmarAre duHkhaM moxye kadAhaM samakaracharaNe pu.nsi 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 ##gA~NgaiH ## = by Ganges ##payobhiH ## = waters ##shuchi ## = pure ##kusuma ## = flowers ##phalaiH ## = fruits ##archayitvA ## = offering ##vibho ## = o Lord! ##tvAM ## = to you ##dhyeye ## = the object of meditation ##dhyAnaM ## = mind ##niveshya ## = concentrating ##xitidhara ## = mountain ##kuhara ## = cave ##grAva ## = stony ##parya~NkamUle ## = by the bed ##AtmArAmaH ## = blissful in the Self ##phalAshI ## = eating fruits ##guru ## = teacher ##vachana ## = words ##rataH ## = devoted to ##tvat ## = your ##prasAdAt ## = grace ##smarAre ## = O Thou Enemy of Cupid! ##duHkhaM ## = sorrow ##moxye ## = freedom ##kadA ## = when ##ahaM ## = I ##sa ## = with ##makara ## = shark ##charaNe ## = feet [ "a shark on the feet" (sign of uncommon prosperity)] ##pu.nsi ## = man ##sevA ## = service ##samutthaM ## = released ## ekAkI niHspR^ihaH shAntaH pANipAtro digambaraH | kadA shambho bhaviShyAmi karmanirmUlanakShamaH || 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 ##niHspR^ihaH ## = free from desire ##shAntaH ## = peaceful ##pANi ## = hand ##pAtraH ## = vessel ##digambaraH ## = naked ##shambho ## = O Shiva! ##bhaviShyAmi ## = will become ##karma ## = action ##nirmUlana ## = root out ##xamaH ## = capable ## pANiM pAtrayatAM nisargashuchinA bhaixeNa sa.ntuShyatAM yatra kvApi niShIdatAM bahutR^iNaM vishvaM muhuH pashyatAm || atyAgee.api tanorakhaNDaparamAnandAvabodhaspR^ishAM adhvA ko.api shivaprasAdasulabhaH 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 ##shuchinA ## = pure ##bhaixeNa ## = by begging alms ##sa.ntuShyatAM ## = contented ##yatra ## = where ##kvApi ## = anywhere ##niShIdatAM ## = resting ##bahutR^iNaM ## = almost a blade of grass ##vishvaM ## = world ##muhuH ## = constantly ##pashyatAM ## = seeing ##atyAge ## = giving up ##api ## = even ##tanoH ## = of the body ##akhaNDa ## = uninterrupted ##parama ## = supreme ##ananda ## = bliss ##avabodhaspR^ishAM ## = knowledge ##adhvA ## = path ##kaH ## = who ##api ## = even ##shivaprasAda ## = grace of Shiva ##sulabhaH ## = easy ##sampatsyate ## = attain ##yoginAM ## = of yogis ##avadhUtacharyA |## ## kaupInaM shatakhaNDajarjarataraM kanthA punastAdR^ishI naishchintyaM nirapexabhaixamashanaM nidrA shmashAne vane | svAtantryeNa nira~NkushaM viharaNaM svAntaM prashAntaM sadA sthairyaM yogamahotsave.api cha 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 ##charyA ## = the way of life ##kaupInaM ## = loin cloth ##shata ## = hundred ##khaNDa ## = torn ##jarjarataraM ## = much worn out ##kanthA ## = rag ##punaH ## = again ##tAdR^ishI ## = of the same condition ##naishchintyaM ## = free from all diturbing thoughts ##nirapexa ## = without expectation ##bhaixaM ## = food got by begging ##ashanaM ## = eating ##nidrA ## = sleep ##shmashAne ## = in a cremation ground ##vane ## = in a forest ##svAtantryeNa ## = freely ##nira~NkushaM ## = without hindrance ##viharaNaM ## = wandering ##svAntaM ## = one's mind ##prashAntaM ## = very peaceful ##sadA ## = always ##sthairyaM ## = steadfastness ##yoga ## = yoga ##mahotsave ## = festive joy ##api ## = also ##cha ## = and ##yadi ## = when ##trailokya ## = three worlds ##rAjyena ## = by sovereignty ##kiM ## = what ## brahmANDaM maNDalImAtraM kiM lobhAya manasvinaH | shapharIsphuritenAbdhiH xubdho 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 ##shapharI ## = a small fish ##sphuritena ## = by movement ##abdhiH ## = ocean ##xubdhaH ## = agitated ##na ## = not ##khalu ## = indeed ##jAyate ## = become ## mAtarlaxmi bhajasva ka.nchidaparaM matkA~NxiNI mA sma bhUH bhogeShu spR^ihayAlavastava vashe kA niHspR^ihANAmasi | sadyaHsyUtapalAshapatrapuTikApAtre pavitrIkR^itai\- rbhixAvastubhireva samprati vayaM vR^ittiM 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 ##laxmi ## = O Laxmi! ##bhajasva ## = serve ##ka.nchit ## = someone ##aparaM ## = else ##mat ## = me ##kA~NxiNI ## = long for ##mA ## = do not ##sma ## = indeed ##bhUH ## = be ##bhogeShu ## = in enjoyments ##spR^ihayAlavaH ## = desiring ##tava ## = your ##vashe ## = captive ##kA ## = what ##niHspR^ihANAM ## = free from desires ##asi ## = are ##sadyaH ## = immediately ##syUta ## = put together ##palAsha ## = palAsha ##patra ## = leaf ##puTikA ## = ?? ##pAtre ## = vessel ##pavitrIkR^itaiH ## = sanctified ##bhixAvastubhiH ## = articles obtained by begging ##eva ## = only ##samprati ## = in the right way ##vayaM ## = we ##vR^ittiM ## = attitude ##samIhAmahe ## = wish ## mahAshayyA pR^ithvI vipulamupadhAnaM bhujalatA vitAnaM chAkAshaM vyajanamanukUlo.ayamanilaH | sharachchandro dIpo virativanitAsa~NgamuditaH sukhI shAntaH shete muniratanubhUtirnR^ipa 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 ##shayyA ## = bed ##pR^ithvI ## = earth ##vipulaM ## = ample ##upadhAnaM ## = pillow ##bhujalatA ## = arms ##vitAnaM ## = canopy ##cha ## = and ##aakAshaM ## = sky ##vyajanaM ## = fan ##anukUlaH ## = pleasant ##ayaM ## = this ##anilaH ## = breeze ##sharat ## = autumn ##chandraH ## = moon ##dIpaH ## = light ##virati ## = abnegation ##vanitA ## = wife ##sa~Nga ## = company ##muditaH ## = elevated (rejoicing) ##sukhI ## = blissful ##shAntaH ## = peaceful ##shete ## = sleeps ##muniH ## = sage ##atanu ## = not small (undiminished) ##bhUtiH ## = glory ##nR^ipa ## = king ##iva ## = as if ## bhixAshI janamadhyasa~NgarahitaH svAyattacheShTaH sadA hAnAdAnaviraktamArganirataH kashchittapasvI sthitaH | rathyAkIrNavishIrNajIrNavasanaH samprAptakanthAsano nirmAno niraha.nkR^itiH shamasukhAbhogaikabaddhaspR^ihaH || 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. ##bhixAshI ## = eating alms ##janamadhya ## = society ##sa~NgarahitaH ## = unattached ##svAyattacheShTaH ## = free in actions (independent) ##sadA ## = always ##hAnAdAna ## = give and take ##virakta ## = indifferent ##mArga ## = path ##nirataH ## = pursuing ##kashchit ## = who but ##tapasvI ## = engaged in austerities ##sthitaH ## = living ##rathyA ## = in the streets ##kIrNa ## = thrown away ##vishIrNa ## = shattered ##jIrNa ## = worn out ##vasanaH ## = garment ##samprApta ## = gotten by chance ##kantha ## = blanket ##aasanaH ## = seat ##nirmAnaH ## = without pride ##niraha.nkR^itiH ## = without egoism ##shama ## = self-control ##sukhAbhoga ## = enjoying the happiness ##ekabaddha ## = bound by only one ##spR^ihaH ## = desiring ## chaNDAlaH kimayaM dvijAtirathavA shUdro.atha kiM tApasaH kiM vA tattvavivekapeshalamatiryogIshvaraH ko.api kim | ityutpannavikalpajalpamukharairAbhAShyamANA janaiH na kruddhAH pathi naiva tuShTamanaso 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. ##chaNDAlaH ## = outcaste ##kiM ## = what ##ayaM ## = this ##dvijAtiH ## = twice-born (initiated in scriptures) ##athavA ## = or ##shUdraH ## = servant ##atha ## = thus ##kiM ## = what ##tApasaH ## = ascetic ##kiM ## = what ##vA ## = or ##tattva ## = truth ##viveka ## = discrimination ##peshala ## = expert ##matiH ## = mind ##yogIshvaraH ## = supreme yogi ##kaH ## = who ##api ## = also ##kiM ## = what ##iti ## = thus ##utpanna ## = arising ##vikalpa ## = doubt ##jalpa ## = argumentative ##mukharaiH ## = garrulously ##AbhAShyamANA ## = accosted ##janaiH ## = by people ##kruddhAH ## = angry ##pathi ## = on the way ##na ## = not ##eva ## = only ##tuShTa ## = pleased ##manasaH ## = mind ##yAnti ## = go ##svayaM ## = own way ##yoginaH ## = yogis ## hi.nsAshUnyamayatnalabhyamashanaM dhAtrA marutkalpitaM vyAlAnAM pashavastR^iNA~NkurabhujastuShTAH sthalIshAyinaH | sa.nsArArNavala~NghanaxamadhiyAM vR^ittiH kR^itA sA nR^iNAM tAmanveShayatAM 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. ##hi.nsAshUnyaM ## = without killing ##ayatna ## = without effort ##labhyaM ## = obtainable ##ashanaM ## = for eating ##dhAtrA ## = by the Creator ##marut ## = air ##kalpitaM ## = provided ##vyAlAnAM ## = for serpents ##pashavaH ## = beasts ##tR^iNa ## = grass ##a~NkurabhujaH ## = feeding on sprouts ##tuShTAH ## = contented ##sthalIshAyinaH ## = lying on ground ##sa.nsAra ## = transmigratory life ##arNava ## = ocean ##la~Nghanaxama ## = capable to cross over ##dhiyAM ## = intelligence ##vR^ittiH ## = inclined to ##kR^itA ## = made ##sA ## = that ##nR^iNAM ## = of people ##tAM ## = to them ##anveShayatAM ## = seeking ##prayAnti ## = go ##satataM ## = constantly ##sarve ## = all ##samAptiM ## = ending ##guNAH ## = qualities (inertia, activity, and understanding) ## ga~NgAtIre himagirishilAbaddhapadmAsanasya brahmadhyAnAbhyasanavidhinA yoganidrAM gatasya | kiM tairbhAvyaM mama sudivasairyatra te nirvisha~NkAH kaNDUyante jaraThahariNAH svA~Ngama~Nge 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? ##ga~NgAtIre ## = on the banks of river Ganges ##himagiri ## = Himalayas ##shilA ## = 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 ##nirvisha~NkAH ## = fearless ##kaNDUyante ## = rub ##jaraThahariNAH ## = old deer ##svA~NgaM ## = own bodies ##a~Nge ## = body ##madIye ## = my ## pANiH pAtraM pavitraM bhramaNaparigataM bhaixamaxayyamannaM vistIrNaM vastramAshAdashakamachapalaM talpamasvalpamurvI | yeShAM niHsa~NgatA~NgIkaraNapariNatasvAntasa.ntoShiNaste dhanyAH sa.nnyastadainyavyatikaranikarAH 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 ##bhaixaM ## = alms ##axayyaM ## = never running short ##annaM ## = food ##vistIrNaM ## = ample ##vastraM ## = cloth ##AshA ## = space ##dashakaM ## = ten directions ##achapalaM ## = fixed ##talpaM ## = bed ##asvalpaM ## = spacious ##urvI ## = wide earth ##yeShAM ## = whose ##niHsa~Ngata ## = without associating ##a~NgIkaraNa ## = absorb ##pariNata ## = matured ##svAnta ## = inwardly ##sa.ntoShiNaH ## = blissful ##te ## = they ##dhanyAH ## = blessed ##sa.nnyasta ## = 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 praNAmA~njaliH | yuShmatsa~NgavashopajAtasukR^itasphArasphurannirmala\- j~nAnApAstasamastamohamahimA 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 ##a~njaliH ## = clasped hands ##yuShmat ## = with you all ##sa~Ngavasha ## = association with ##upajAta ## = developed ##sukR^ita ## = good deeds, merits ##sphAra ## = wide ##sphurat ## = trembling, resplendent ##nirmala ## = without blemish, pure ##j~nAna ## = knowledge ##apAsta ## = discard ##samasta ## = all ##moha ## = delusion ##mahimA ## = wondrous power ##lIye ## = merge ##parabrahmaNi ## = in the Transcendent Reality ## iti bhartR^iharivirachitaM vairAgyashatakaM sampUrNam | ## Encoded and Translated by Sunder hattangadi Proofread by Sunder Hattangadi, P R Iyer, kalyana krrit kalyanakrrit at gmail.com \medskip\hrule\obeylines Please send corrections to sanskrit@cheerful.com Last updated \today https://sanskritdocuments.org \end{document}