|| vairāgya śatakam ||
līlādagdhavilolakāmaśalabhaḥ śreyodaśāgre sphuran |
cetaḥsadmani yogināṁ vijayate jñānapradīpo haraḥ || 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!
bhrāntaṁ deśamanekadurgaviṣamaṁ prāptaṁ na kiñcitphalam
tyaktvā jātikulābhimānamucitaṁ sevā kṛtā niṣphalā |
bhuktaṁ mānavivarjitaṁ paragṛheṣvāśaṅkayā kākavat
tṛṣṇe jṛmbhasi pāpakarmapiśune nādyāpi santuṣyasi || 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.
utkhātaṁ nidhiśaṅkayā kṣititalaṁ dhmātā girerdhātavo
nistīrṇaḥ saritāṁ patirnṛpatayo yatnena santoṣitāḥ |
mantrārādhanatatpareṇa manasā nītāḥ śmaśāne niśāḥ
prāptaḥ kāṇavarāṭako'pi na mayā tṛṣṇe sakāmā 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.
khalālāpāḥ soḍhāḥ kathamapi tadārādhanaparaiḥ
nigṛhyāntarbāṣpaṁ hasitamapi śūnyena manasā |
tvamāśe moghāśe kimaparamato nartayasi mām || 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?
amīṣāṁ prāṇānāṁ tulitabisinīpatrapayasāṁ
kṛte kiṁ nāsmābhirvigalitavivekairvyavasitam |
kṛtaṁ vītavrīḍairnijaguṇakathāpātakamapi || 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.
kṣāntaṁ na kṣamayā gṛhocitasukhaṁ tyaktaṁ na santoṣataḥ
soḍhāduḥsahaśītavātatapanakleśā na taptaṁ tapaḥ |
dhyātaṁ vittamaharniśaṁ niyamitaprāṇairna śambhoḥ padaṁ
tattatkarma kṛtaṁ yadeva munibhistaistai phalairvañcitāḥ || 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.
bhogā na bhuktā vayameva bhuktāḥ
tapo na taptaṁ vayameva taptāḥ |
kālo na yāto vayameva yātā-
stṛṣṇā na jīrṇā vayameva jīrṇāḥ || 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.
valībhirmukhamākrāntaṁ palitenāṅkitaṁ śiraḥ |
gātrāṇi śithilāyante tṛṣṇaikā taruṇāyate || 8||
Face covered with wrinkles, the head painted white with gray hair, the limbs
feeble, and yet Desire alone stays youthful.
nivṛttā bhogecchā puruṣabahumāno'pi galitaḥ
samānāḥ svaryātāḥ sapadi suhṛdo jīvitasamāḥ |
śanairyaṣṭyutthānaṁ ghanatimiraruddhe ca nayane
aho mūḍhaḥ kāyastadapi maraṇāpāyacakitaḥ || 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!
āśā nāma nadī manorathajalā tṛṣṇātaraṅgākulā
rāgagrāhavatī vitarkavihagā dhairyadrumadhvaṁsinī |
tasyāḥ pāragatā viśuddhamanaso nandanti yogīśvarāḥ || 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.
na saṁsārotpannaṁ caritamanupaśyāmi kuśalaṁ
vipākaḥ puṇyānāṁ janayati bhayaṁ me vimṛśataḥ |
mahadbhiḥ puṇyaughaiściraparigṛhitāśca viṣayā
mahānto jāyante vyasanamiva dātuṁ viṣayiṇām || 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.
avaśyaṁ yātāraścirataramuṣitvāpi viṣayā
viyoge ko bhedastyajati na jano yatsvayamamūn |
vrajantaḥ svātantryādatulaparitāpāya manasaḥ
svayaṁ tyaktā hyete śamasukhamanantaṁ 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.
brahmajñānavivekanirmaladhiyaḥ kurvantyaho duṣkaraṁ
yanmuñcantyupabhogabhāñjyapi dhanānyekāntato niḥspṛhāḥ |
samprāptānna purā na samprati na ca prāptau dṛḍhapratyayān
vāñchāmātraparigrahānapi paraṁ tyaktuṁ na śaktā 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.
dhanyānāṁ girikandareṣu vasatāṁ jyotiḥ paraṁ dhyāyatāṁ
ānandāśrukaṇānpibanti śakunā niḥśaṅkamaṅkeśayā |
asmākaṁ tu manorathoparacitaprāsādavāpītaṭa-
krīḍākānanakelikautukajuṣāmāyuḥ paraṁ kṣīyate || 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.
bhikṣāśanaṁ tadapi nīrasamekavāraṁ
śayyā ca bhūḥ parijano nijadehamātram |
vastraṁ viśīrṇa śatakhaṇḍamayī ca kanthā
hā hā tathāpi viṣayā 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!
stanau māṁsagranthī kanakakalaśāvityupamitau
mukhaṁ śleṣmāgāraṁ tadapi ca śaśāṅkena tulitam |
sravanmūtraklīnnaṁ karivaraśiraspardhi jaghanaṁ
muhurnindyaṁ rūpaṁ kavijanaviśeṣairguru kṛtam || 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.
eko rāgiṣu rājate priyatamādehārdhahārī haro
nīrāgeṣu jano vimuktalalanāsaṅgo na yasmātparaḥ |
śeṣaḥ kāmaviḍambitānna viṣayānbhoktuṁ na moktuṁ kṣamaḥ || 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.
ajānandāhātmyaṁ patatu śalabhastīvradahane
sa mīno'pyajñānādvaḍiśayutamaśnātu piśitam |
vijānanto'pyete vayamiha vipajjālajaṭilān
na muñcāmaḥ kāmānahaha gahano mohamahimā || 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!
tṛṣā śuṣyatyāsye pibati salilaṁ śītamadhuraṁ
kṣudhārtaḥ śālyānaṁ kavalayati māṁsādikalitam |
pradīpte kāmāgnau sudṛḍhataramāliṅgati vadhūṁ
pratīkāraṁ vyādheḥ sukhamiti viparyasyati janaḥ || 19||
When the mouth is parched with thirst, a person drinks cool and sweet water;
when smitten with hunger the person eats rice, flavored with meat et cetera.;
when afire with passion, he embraces the wife with great firmness; thus, joy
is the remedying of these diseases(thirst,hungr,lust), and yet how much distress
in these remedies!
tuṅgaṁ veśma sutāḥ satāmabhimatāḥ saṅkhyātigāḥ sampadaḥ
kalyāṇī dayitā vayaśca navamityajñānamūḍho janaḥ |
matvā viśvamanaśvaraṁ niviśate saṁsārakārāgṛhe
sandṛśya kṣaṇabhaṅguraṁ tadakhilaṁ dhanyastu sannyasyati || 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.
dīnā dīnamukhaiḥ sadaiva śiśukairākṛṣṭajīrṇāmbarā
krośadbhiḥ kṣudhitairnirannavidhurā dṛṣyā na cedgehinī |
ko dehīti vadetsvadagdhajaṭharasyārthe manasvī pumān || 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?
jaṭharapiṭharī duṣpūreyaṁ karoti viḍambanam || 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
puṇye grāme vane vā mahati sitapaṭacchannapāliṁ kapāliṁ
hyādāya nyāyagarbhadvijahutahutabhugdhūmadhūmropakaṇṭhe |
dvāraṁ dvāraṁ praviṣṭo varamudaradarīpūraṇāya kṣudhārto
mānī prāṇaiḥ sanātho na punaranudinaṁ tulyakulyeṣu dīnaḥ || 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.
sthānāni kiṁ himavataḥ pralayaṁ gatāni
yatsāvamānaparapiṇḍaratā manuṣyāḥ || 24||
Will the Himalayan ranges, cooled by the fine spray from the waves of the Ganges,
and with the beautiful rocky plateaus habited by celestial musicians, dissolve
and disappear, prompting people to disgrace themselves by depending on others
for their livelihood?
kiṁ kandāḥ kandarebhyaḥ pralayamupagatā nirjharā vā giribhyaḥ
pradhvastā vā tarubhyaḥ sarasaphalabhṛto valkalinyaśca śākhāḥ |
vīkṣyante yanmukhāni prasabhamapagatapraśrayāṇāṁ khalānāṁ
duḥkhāptasvalpavittasmayapavanavaśānnartitabhrūlatāni || 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
puṇyairmūlaphalaistathā praṇayinīṁ vṛttiṁ kuruṣvādhunā
bhūśayyāṁ navapallavairakṛpaṇairuttiṣṭha yāvo vanam |
kṣudrāṇāmavivekamūḍha manasāṁ yatreśvarāṇāṁ sadā
vittavyādhivikāravivhalagirāṁ nāmāpi na śrūyate || 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.
phalaṁ svecchālabhyaṁ prativanamakhedaṁ kṣitiruhāṁ
payaḥ sthāne sthāne śiśiramadhuraṁ puṇyasaritām |
mṛdusparśā śayyā sulalitalatāpallavamayī
sahante santāpaṁ tadapi dhanināṁ dvāri kṛpaṇāḥ || 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.
ye vartante dhanapatipuraḥ prārthanāduḥkhabhājo
ye cālpatvaṁ dadhati viṣayākṣepaparyāptabuddheḥ |
teṣāmantaḥsphuritahasitaṁ vāsarāṇi smareyaṁ
dhyānacchede śikharikuharagrāvaśayyāniṣaṇṇaḥ || 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
ye santoṣanirantarapramuditasteṣāṁ na bhinnā mudo
ye tvanye dhanalubdhasaṅkuladhiyasteṣāṁ na tṛṣṇā hatā |
itthaṁ kasya kṛte kṛtaḥ sa vidhinā kīdṛkpadaṁ sampadāṁ
svātmanyeva samāptahemamahimā merurna me rocate || 29||
The joy of those who are contented remains uninterrupted, while those greedy for
wealth and with confused reason never have their cravings killed. Therefore, for
what purpose did the Creator bring into existence the Meru mountain of infinite
riches, which serves only to glorify itself? I have no taste for it.
bhikṣāhāramadainyamapratisukhaṁ bhīticchidaṁ sarvato
durmātsaryamadābhimānamathanaṁ duḥkhaughavidhvaṁsanam |
sarvatrānvahamaprayatnasulabhaṁ sādhupriyaṁ pāvanaṁ
śambhoḥ satramavāryamakṣayanidhiṁ śaṁsanti yogīśvarāḥ || 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.
bhoge rogabhayaṁ kule cyutibhayaṁ vitta nṛpālādbhayaṁ
māne dainyabhayaṁ bale ripubhayaṁ rūpe jarāyā bhayam |
śāstre vādibhayaṁ guṇe khalabhayaṁ kāye kṛtāntādbhayaṁ
sarvaṁ vastu bhayānvitaṁ bhuvi nṛṇāṁ vairāgyamevābhayam || 31||
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.
ākrāntaṁ maraṇena janma jarasā cātyujvalaṁ yauvanaṁ
santoṣo dhanalipsayā śamasukhaṁ prauḍhāṅganāvibhramaḥ |
lokairmatsaribhirguṇā vanabhuvo vyālairnṛpā durjanaiḥ
asthairyeṇa vibhūtayo'pyupahatā grastaṁ na kiṁ kena vā || 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?
lakṣmīryatra patanti tatra vivṛtadvārā iva vyāpadaḥ |
jātaṁ jātamavaśyamāśu vivaśaṁ mṛtyuḥ karotyātmasāt
tatkiṁ tena niraṅkuśena vidhinā yannirmitaṁ 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?
bhogāstuṅgataraṅgabhaṅgataralāḥ prāṇāḥ kṣaṇadhvaṁsinaḥ
stokānyeva dināni yauvanasukhasphūrtiḥ priyāsu sthitā |
tatsaṁsāramasārameva nikhilaṁ buddhvā budhā bodhakā
lokānugrahapeśalena manasā yatnaḥ samādhīyatām || 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.
lolā yauvanalālasāstanubhṛtāmityākalayya drutaṁ
yoge dhairyasamādhisiddhasulabhe buddhiṁ vidhadhvaṁ budhāḥ || 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.
āyuḥ kallolalolaṁ katipayadivasasthāyinī yauvanaśrīḥ
arthāḥ saṅkalpakalpā ghanasamayataḍidvibhramā bhogapūgāḥ |
kaṇṭhāśleṣopagūḍhaṁ tadapi ca na ciraṁ yatpriyābhiḥ praṇītaṁ
brahmaṇyāsaktacittā bhavata bhavabhayāmbodhipāraṁ tarītum || 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.
kṛcchreṇāmedhyamadhye niyamitatanubhiḥ sthīyate garbhavāse
kāntāviśleṣaduḥkhavyatikaraviṣamo yauvane copabhogaḥ |
saṁsāre re manuṣyā vadata yadi sukhaṁ svalpamapyasti kiñcit || 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?
vyāghrīva tiṣṭhati jarā paritarjayanti
rogāśca śatrava iva praharanti deham |
āyuḥ parisravati bhinnaghaṭādivāmbho
lokastathāpyahitamācaratīti citram || 38||
Like a tigress, fearsome is old age. Illnesses attack the body like enemies. Life
flows like water from a leaky vessel. Yet, is it not a wonder that man engages in
actions not conducive to well-being?
bhogā bhaṅguravṛttayo bahuvidhāstaireva cāyaṁ bhavaḥ
tatkasyeha kṛte paribhramata re lokāḥ kṛtaṁ ceṣṭitaiḥ |
āśāpāśaśatopaśāntiviśadaṁ cetaḥ samādhīyatāṁ
kāmotpattivaśātsvadhāmani yadi śraddheyamasmadvacaḥ || 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.
brahmendrādimarudgaṇāṁstṛṇakaṇānyatra sthito manyate
yatsvādādvirasā bhavanti vibhavāstrailokyarājyādayaḥ |
bhogaḥ ko'pi sa eka eva paramo nityodito jṛmbhate
bho sādho kṣaṇabhaṅgure taditare bhoge ratiṁ mā kṛthāḥ || 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
sā ramyā nagarī mahānsa nṛpatiḥ sāmantacakraṁ ca tat
pārśve tasya ca sā vidagdhapariṣattāścandrabimbānanāḥ |
udvṛttaḥ sa ca rājaputranivahaste bandinastāḥ kathāḥ
sarvaṁ yasya vaśādagātsmṛtipathaṁ kālāya tasmai namaḥ || 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
yatrānekaḥ kvacidapi gṛhe tatra tiṣṭhatyathaiko
yatrāpyekastadanu bahavastatra naiko'pi cānte |
itthaṁ neyau rajanidivasau lolayandvāvivākṣau
kalāḥ kalyo bhuvanaphalake krīḍati prāṇiśāraiḥ || 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.
ādityasya gatāgatairaharahaḥ saṅkṣīyate jīvitaṁ
vyāpārairbahukāryabhāragurubhiḥ kālo'pi na jñāyate |
dṛṣṭvā janmajarāvipattimaraṇaṁ trāsaśca notpadyate
pītvā mohamayīṁ pramādamadirāmunmattabhūtaṁ 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.
rātriḥ saiva punaḥ sa eva divaso matvā mudhā jantavo
dhāvantyudyaminastathaiva nibhṛtaprārabdhatattatkriyāḥ |
vyāpāraiḥ punaruktabhūta viṣayairitthaṁvidhenāmunā
saṁsāreṇa kadarthitā vayamaho mohānna lajjāmahe || 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.
na dhyātaṁ padamīśvarasya vidhivatsaṁsāravicchittaye
svargadvārakavāṭapāṭanapaṭurdharmo'pi nopārjitaḥ |
nārī pīnapayodharoruyugalaṁ svapne'pi nāliṅgitaṁ
mātuḥ kevalameva yauvanavanacchede kuṭhārā 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
nābhyastā prativādivṛndadamanī vidyā vinītocitā
khaḍgāgraiḥ karikumbhapīṭhadalanairnākaṁ na nītaṁ yaśaḥ |
kāntākomalapallavādhararasaḥ pīto na candrodaye
tāruṇyaṁ gatameva niṣphalamaho śūnyālaye dīpavat || 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.
vidyā nādhigatā kalaṅkarahitā vittaṁ ca nopārjitaṁ
śuśrūṣāpi samāhitena manasā pitrorna sampāditā |
ālolāyatalocanāḥ priyatamāḥ svapne'pi nāliṅgitāḥ
kālo'yaṁ parapiṇḍalolupatayā kākairiva 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.
vayaṁ yebhyo jātāściraparicitā eva khalu te
samaṁ yaiḥ saṁvṛddhāḥ smṛtiviṣayatāṁ te'pi gamitāḥ |
idānīmete smaḥ pratidivasamāsannapatanā
gatāstulyāvasthāṁ sikatilanadītīratarubhiḥ || 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.
āyurvarṣaśataṁ nṛṇāṁ parimitaṁ rātrau tadardhaṁ gataṁ
tasyārdhyasya parasya cārdhamaparaṁ bālatvavṛddhatvayoḥ |
śeṣaṁ vyādhiviyogaduḥkhasahitaṁ sevādibhirnīyate
jīve vāritaraṅgacañcalatare saukhyaṁ kutaḥ prāṇinām || 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?
kṣaṇaṁ bālo bhūtvā kṣaṇamapi yuvā kāmarasikaḥ
kṣaṇaṁ vittairhīnaḥ kṣaṇamapi ca sampūrṇavibhavaḥ |
jarājīrṇairaṅgairnaṭa iva valīmaṇḍitatanuḥ
naraḥ saṁsārānte viśati yamadhānīyavanikām || 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
tvaṁ rājā vayamapyupāsitaguruprajñābhimānonnatāḥ
khyātastvaṁ vibhavairyaśāṁsi kavayo dikṣu pratanvanti naḥ |
yadyasmāsu parāṅmukho'si vayamapyekāntato niḥspṛhāḥ || 51||
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.
arthānāmīśiṣe tvaṁ vayamapi ca girāmīśmahe yāvadarthaṁ
śūrastvaṁ vādidarpavyupaśamanavidhāvakṣayaṁ pāṭavaṁ naḥ |
sevante tvāṁ dhanāḍhyā matimalahataye māmapi śrotukāmā
mayyapyāsthā na te cettvayi mama nitarāmeva rājannanāsthā || 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.
vayamiha parituṣṭā valkalaistvaṁ dukūlaiḥ
sama iva paritoṣo nirviśeṣo viśeṣaḥ |
sa tu bhavatu daridro yasya tṛṣṇā viśālā
manasi ca parituṣṭe ko'rthavānko daridraḥ || 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 indded poor. If contentment is in the mind, then who is rich or poor?
phalamalamaśanāya svādu pānāya toyaṁ
kṣitirapi śayanārthaṁ vāsase valkalaṁ ca |
avinayamanumantuṁ notsahe durjanānām || 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.
aśīmahi vayaṁ bhikṣāmāśāvāso vasīmahi |
śayīmahi mahīpṛṣṭhe kurvīmahi kimīśvaraiḥ || 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?
na naṭā na viṭā na gāyakā
na ca sabhyetaravādacuñcavaḥ |
nṛpamīkṣitumatra ke vayaṁ
stanabhārānamitā na yoṣitaḥ || 56||
We are not actors, nor jesters, nor singers, nor experts in debating in court,
nor courtesans, to wish to meet the king.
vidhṛtamaparairdattaṁ cānyairvijitya tṛṇaṁ yathā |
iha bhuvanānyanye dhīrāścaturdaśa bhuñjate
katipayapurasvāmye puṁsāṁ ka eṣa madajvaraḥ || 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?
abhuktāyāṁ yasyāṁ kṣaṇamapi na jātaṁ nṛpaśataḥ
bhuvastasyā lābhe ka iva bahumānaḥ kṣitibhṛtām |
tadaṁśasyāpyaṁśe tadavayavaleśe'pi patayo
viṣāde kartavye vidadhati jaḍāḥ 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.
mṛtpiṇḍo jalarekhayā valayitaḥ sarvo'pyayaṁ nanvaṇuḥ
svāṁśīkṛtya tameva saṅgaraśatai rājñāṁ gaṇā bhuñjate |
te dadyurdadato'thavā kimaparaṁ kṣudrā daridrā bhṛśaṁ
dhigdhiktānpuruṣādhamāndhanakaṇānvāñchanti tebhyo'pi ye || 59||
The earth is a mere clod rimmed by water. Even the whole of it is but an atom. Hosts
of kings enjoy it after fighting for it a hundred times. With their paltry and mean
minds they may or do give; for it is not strange to them. But despicable are the men
who would beg from them petty riches.
sa jātaḥ ko'pyāsīnmadanaripuṇā mūrdhni dhavalaṁ
kapālaṁ yasyocyairvinihitamalaṅkāravidhaye |
nṛbhiḥ prāṇatrāṇapravaṇamatibhiḥ kaiścidadhunā
namadbhiḥ kaḥ puṁsāmayamatuladarpajvarabharaḥ || 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?
pareṣāṁ cetāṁsi pratidivasamārādhya bahudhā
prasādaṁ kiṁ netuṁ viśasi hṛdaya kleśakalitam |
prasanne tvayyantaḥ svayamuditacintāmaṇigaṇo
viviktaḥ saṅkalpaḥ kimabhilaṣitaṁ puṣyati 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?
paribhramasi kiṁ mudhā kvacana citta viśrāmyatāṁ
svayaṁ bhavati yadyathā bhavati tattathā nānyathā |
atītamananusmarannapi ca bhāvyasaṅkalpayan
natarkitasamāgamānanubhavāmi bhogānaham || 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.
śreyomārgamaśeṣaduḥkhaśamanavyāpāradakṣaṁ kṣaṇāt |
svātmībhāvamupaihi santyaja nijāṁ kallolalolāṁ gatiṁ
mā bhūyo bhaja bhaṅgurāṁ bhavaratiṁ cetaḥ prasīdādhunā || 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.
mohaṁ mārjaya tāmupārjaya ratiṁ candrārdhacūḍāmaṇau
cetaḥ svargataraṅgiṇītaṭabhuvāmāsaṅgamaṅgīkuru |
ko vā vīciṣu budbudeṣu ca taḍillekhāsu ca śrīṣu ca
jvālāgreṣu ca pannageṣu ca suhṛdvargeṣu ca pratyayaḥ || 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?
cetaścintaya mā ramāṁ sakṛdimāmasthāyinīmāsthayā
kanthākañcukinaḥ praviśya bhavanadvārāṇi vārāṇasīḥ
athyāpaṅktiṣu pāṇipātrapatitāṁ bhikṣāmapekṣāmahe || 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.
agre gītaṁ sarasakavayaḥ pārśvayordākṣiṇātyāḥ
paścāllīlāvalayaraṇitaṁ cāmaragrāhiṇīnām |
yadyastvevaṁ kuru bhavarasāsvādane lampaṭatvaṁ
no ceccetaḥ praviśa sahasā nirvikalpe samādhau || 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.
prāptāḥ śriyaḥ sakalakāmadudhāstataḥ kiṁ
nyastaṁ padaṁ śirasi vidviṣatāṁ tataḥ kiṁ |
sampāditāḥ praṇayino vibhavaistataḥ kiṁ
kalpasthitāstanubhṛtāṁ tanavastataḥ 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?
bhaktirbhave maraṇajanmabhayaṁ hṛdisthaṁ
sneho na bandhuṣu na manmathajā vikārāḥ |
saṁsargadoṣarahitā vijanā vanāntā
vairāgyamasti kimitaḥ paramarthanīyam || 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?
tasmādanantamajaraṁ paramaṁ vikāsi
tadbrahma cintaya kimebhirasadvikalpaiḥ |
yasyānuṣaṅgiṇa ime bhuvanādhipatya-
bhogādayaḥ kṛpaṇalokamatā 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.
pātalamāviśasi yāsi nabho vilaṅghya
diṅmaṇḍalaṁ bhramasi mānasa cāpalena |
bhrāntyāpi jātu vimalaṁ kathamātmanīnaṁ
na brahma saṁsmarasi nirvṛtimeśi 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?
kiṁ vedaiḥ smṛtibhiḥ purāṇapaṭhanaiḥ śāstrairmahāvistaraiḥ
svargagrāmakuṭīnivāsaphaladaiḥ karmakriyāvibhūmaiḥ |
svātmānandapadapraveśakalanaṁ śeṣairvaṇigvṛttibhiḥ || 71||
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!
yato meruḥ śrīmānnipatati yugāntāgnivalitaḥ
samudrā śuṣyanti pracuramakaragrāhanilayāḥ |
dharā gacchatyantaṁ dharaṇidharapādairapi dhṛtā
śarīre kā vārtā karikalabhakarṇāgracapale || 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!
gātraṁ saṅkucitaṁ gatirvigalitā bhraṣṭā ca dantāvali-
rdṛṣṭirnaśyati vardhate badhiratā vaktraṁ ca lālāyate |
vākyaṁ nādriyate ca bāndhavajano bhāryā na śuśrūṣate
hā kaṣṭaṁ puruṣasya jīrṇavayasaḥ putro'pyamitrāyate || 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.
varṇaṁ sitaṁ jhaṭiti vīkṣya śiroruhāṇāṁ
sthānaṁ jarā paribhavasya tadā pumāṁsam |
āropitāsthiśatakaṁ parihṛtya yānti
caṇḍālakūpamiva dūrataraṁ taruṇyaḥ || 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!
yāvatsvasthamidaṁ śarīramarujaṁ yāvajjarā dūrato
yāvaccendriyaśaktirapratihatā yāvatkṣayo nāyuṣaḥ |
ātmaśreyasi tāvadeva viduṣā kāryaḥ prayatno mahān
sandīpte bhavane tu kūpakhananaṁ pratyudyamaḥ kīdṛśaḥ || 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?
tapasyantaḥ santaḥ kimadhinivasāmaḥ suranadīṁ
guṇodārāndārānuta paricarāmaḥ savinayam |
pibāmaḥ śāstraughānuta vividhakāvyāmṛtarasān
na vidmaḥ kiṁ kurmaḥ katipayanimeṣāyuṣi 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!
durārādhyāścāmī turagacalacittāḥ kṣitibhujo
vayaṁ ca sthūlecchāḥ sumahati phale baddhamanasaḥ |
jarā dehaṁ mṛtyurharati dayitaṁ jīvitamidaṁ
sakhe nānyacchreyo jagati viduṣo'nyatra tapasaḥ || 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
māne mlāyini khaṇḍite ca vasuni vyarthe prayāte'rthini
kṣīṇe bandhujane gate parijane naṣṭe śanairyauvane |
yuktaṁ kevalametadeva sudhiyāṁ yajjahnukanyāpayaḥ-
pūtagrāvagirīndrakandarataṭīkuñje nivāsaḥ kvacit || 78||
When honor declines, riches squandered away, flatterers depart, the circle of friends
dwindles, attendants leave, and slowly the youth is spent, the wise have only
one proper way left to follow---make a home somewhere on the side of a valley in
the Himalayas, whose rocks have been made holy by the water of the Ganges.
ramyāścandramarīcayastṛṇavatī ramyā vanāntaḥsthalī
ramyaṁ sādhusamāgamāvatasukhaṁ kāvyeṣu ramyāḥ kathāḥ |
abindutaralaṁ ramyaṁ priyāyā mukhaṁ
sarvaṁ ramyamanityatāmupagate citte na kiñcitpunaḥ || 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.
ramyaṁ harmyatalaṁ na kiṁ vasataye śravyaṁ na geyādikaṁ
kiṁ vā prāṇasamāsamāgamasukhaṁ naivādhikaprītaye |
cchāyācañcalamākalayya sakalaṁ santo vanāntaṁ gatāḥ || 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.
āsaṁsārāttribhuvanamidaṁ cinvatāṁ tāta tādṛ-
ṅnaivāsmākaṁ nayanapadavīṁ śrotramārgaṁ gato vā |
yo'yaṁ dhatte viṣayakariṇīgāḍhagūḍhābhimāna-
kṣībasyāntaḥkaraṇakariṇaḥ saṁyamānāyalīlām || 81||
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
sahāryaiḥ saṁvāsaḥ śrutamupaśamaikavrataphalam |
mano mandaspandaṁ bahirapi cirasyāpi vimṛśan
na jāne kasyaiṣa pariṇatirudārasya tapasaḥ || 82||
The vows of roaming freely, eating pure food, associating with holy persons, and
cultivating spiritual wisdom, yields only the fruit of a pieceful mind. Even after
prolonged contemplation, I fail to understand that such lofty austerities can control
the mind and lead it to peace.
jīrṇā eva manorathāśca hṛdaye yātaṁ ca tadyauvanaṁ
hantāṅgeṣu guṇāśca vandhyaphalatāṁ yātā guṇajñairvinā |
kiṁ yuktaṁ sahasābhyupaiti balavānkālaḥ kṛtānto'kṣamī
hā jñātaṁ madanāntakāṅghriyugalaṁ muktvāsti nānyā gatiḥ || 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.
maheśvare vā jagatāmadhīśvare
janārdane vā jagadantarātmani |
na vastubhedapratipattirasti me
tathāpi bhaktistaruṇenduśekhare || 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.
sphuratsphārajyotsnādhavalitatale kvāpi puline
sukhāsīnāḥ śāntadhvaniṣu rajanīṣu dyusaritaḥ |
bhavābhogodvignāḥ śiva śiva śivetyuccavacasaḥ
kadā yāsyāmo'ntargatabahulabāṣpākuladaśām || 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?
vitīrṇe sarvasve taruṇakaruṇāpūrṇahṛdayāḥ
smarantaḥ saṁsāre viguṇapariṇāmāṁ vidhigatim |
vayaṁ puṇyāraṇye pariṇataśaraccandrakiraṇāḥ
triyāmā neṣyāmo haracaraṇacintaikaśaraṇāḥ || 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.
kadā vārāṇasyāmamarataṭinīrodhasi vasan
vasānaḥ kaupīnaṁ śirasi nidadhāno'ñjalipuṭam |
aye gaurīnātha tripuraharaśambho trinayana
prasīdeti krośannimiṣamiva neṣyāmi divasān || 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! "
snātvā gāṅgaiḥ payobhiḥ śucikusumaphalararcayitvā vibho tvāṁ
dhyeye dhyānaṁ niveśya kṣitidharakuharagrāvaparyaṅkamūle |
ātmārāmaḥ phalāśī guruvacanaratastvatprasādātsmarāre
duḥkhaṁ mokṣye kadāhaṁ samakaracaraṇe puṁsi sevāsamuttham || 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?
ekākī niḥspṛhaḥ śāntaḥ pāṇipātro digambaraḥ |
kadā śambho bhaviṣyāmi karmanirmūlanakṣamaḥ || 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?
pāṇiṁ pātrayatāṁ nisargaśucinā bhaikṣeṇa santuṣyatāṁ
yatra kvāpi niṣīdatāṁ bahutṛṇaṁ viśvaṁ muhuḥ paśyatām ||
adhvā ko'pi śivaprasādasulabhaḥ sampatsyate yoginām || 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.
kaupīnaṁ śatakhaṇḍajarjarataraṁ kanthā punastādṛśī
naiścintyaṁ nirapekṣabhaikṣamaśanaṁ nidrā śmaśāne vane |
svātantryeṇa niraṅkuśaṁ viharaṇaṁ svāntaṁ praśāntaṁ sadā
sthairyaṁ yogamahotsave'pi ca yadi trailokyarājyena 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.
brahmāṇḍaṁ maṇḍalīmātraṁ kiṁ lobhāya manasvinaḥ |
śapharīsphuritenābdhiḥ kṣubdho na khalu jāyate || 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!
mātarlakṣmi bhajasva kañcidaparaṁ matkāṅkṣiṇī mā sma bhūḥ
bhogeṣu spṛhayālavastava vaśe kā niḥspṛhāṇāmasi |
rbhikṣāvastubhireva samprati vayaṁ vṛttiṁ samīhāmahe || 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.
mahāśayyā pṛthvī vipulamupadhānaṁ bhujalatā
vitānaṁ cākāśaṁ vyajanamanukūlo'yamanilaḥ |
śaraccandro dīpo virativanitāsaṅgamuditaḥ
sukhī śāntaḥ śete muniratanubhūtirnṛpa 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.
bhikṣāśī janamadhyasaṅgarahitaḥ svāyattaceṣṭaḥ sadā
hānādānaviraktamārganirataḥ kaścittapasvī sthitaḥ |
nirmāno nirahaṅkṛtiḥ śamasukhābhogaikabaddhaspṛhaḥ || 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.
caṇḍālaḥ kimayaṁ dvijātirathavā śūdro'tha kiṁ tāpasaḥ
kiṁ vā tattvavivekapeśalamatiyagīśvaraḥ ko'pi kim |
na kruddhāḥ pathi naiva tuṣṭamanaso yānti svayaṁ yoginaḥ || 96||
" Is this person an outcaste? or a twice-born? or a sudra? 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.
hiṁsāśūnyamayatnalabhyamaśanaṁ dhātrā marutkalpitaṁ
vyālānāṁ paśavastṛṇāṅkurabhujastuṣṭāḥ sthalīśāyinaḥ |
saṁsārārṇavalaṅghanakṣamadhiyāṁ vṛttiḥ kṛtā sā nṛṇāṁ
tāmanveṣayatāṁ prayānti satataṁ sarve samāptiṁ guṇāḥ || 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.
brahmadhyānabhyasanavidhinā yoganidrāṁ gatasya |
kiṁ tairbhāvyaṁ mama sudivasairyatra te nirviśaṅkāḥ
kaṇḍūyante jaraṭhahariṇāḥ svāṅgamaṅge madīye || 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?
pāṇiḥ pātraṁ pavitraṁ bhramaṇaparigataṁ bhaikṣamakṣayyamannaṁ
vistīrṇaṁ vastramāśādaśakamacapalaṁ talpamasvalpamurvī |
yeṣāṁ niḥsaṅgatāṅgīkaraṇa pariṇatasvāntasantoṣiṇaste
dhanyāḥ sannyastadainyavyatikaranikarāḥ karma nirmūlayanti || 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).
mātarmedini tāta māruta sakhe tejaḥ subandho jala
bhrātarvyoma nibaddha eva bhavatāmantyaḥ praṇāmāñjaliḥ |
jñānāpāstasamastamohamahimā līye parabrahmaṇi || 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!
Encoded and Translated by Sri Sunder hattangadi email@example.com
Raja Bhartrihari >