वैराग्यशतकम्(भर्तृहरिप्रणीतम्, आङ्ग्लटीकोपेतम्)

वैराग्यशतकम्, (भर्तृहरिप्रणीतम्, आङ्ग्लटीकोपेतम्)
भर्तृहरिः
१९७६

THE
VAIRAGYA-SATAKAM
OR
THE HUNDRED VERSES ON
RENUNCIATION
BHARTRHARI



SWAMI MADHAVANANDA



वैराग्यशतकम्.djvu

ADVAITA ASHRAMA
5 DEHI ENTALLY ROAD
CALCUTTA 700 014

Puhlished by
SWAMI, VANDANANANDA
PRESIDENT, ADVA1TA ASHRAMA
MAYAVATJ, PITHORAGARH. HIMALAYAS





All Rights Reserved
Seventh Edition. August 1976
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PREFACE

THe Vairagya-Satakam is one of the three series of hundred verses which have come down to us under the title of Subhashita-trisati, (lit. 'The happily worded three centuries') and associated with the name of the poet Bhartrhari. In some manuscripts, these verses exceed the number implied in the above name, but we have followed the authority of an edition published by the Nirnaya-sagar Press of Bombay, which maintains the exact original number.

Tradition attributes the authorship of these verses to Bhartrhari. the elder brother of the most renowned King Vikramaditya of Ujjain. Controversy has not yet settled the point as to which Vikramaditya was the brother of the poet and when exactly he reigned at Ujjain. The fact, it seems, that Bhartrhari belonged to a royal family and renounced the world later on in life to become a Yogi, forms the most reliable nucleus round which growing, and sometimes conflicting, traditions have continued to gather. A cave is still pointed out near Ujjain, bearing his name where Bhartrhari is said to have practised austerities. A book called the Nathalilamrta recording from hearsay stories about the celebrities life in a loose,legendary style. But it is easy to make out that, when all clue to authenticity about the real facts of Bhartrhari's life became lost to tradition, the memory of a career so stimulating to

imagination was not allowed to go down to hopelessly

( iv )

denuded of facts, and the process of adding limbs and features to the stump of an older tradition naturally went on. Add to this process such floating legendary materials as the story about a gift made to one's be- loved proving her infidelity by changing hands till it reached the donor again, or the miracles with which the tben famous sect of Yogis used to be credited and so on, and you hope to get a fairly good biography of Bhartr- hari such as gradually gained currency in tradition.

The verses, composed -may be, with stray excep- tions-by Bhartrhari himseJf, cannot be made to give any clue to his individual life, for his poetry seeks to create effect through style and sentiment too conven- tional to yield themselves to such use. But still his life- long lessons from experience and observation must have been reflected in their peculiar trend and emphasis in the movements of sentiment through the verses; and it may be possible for a reader of penetrative intellect to trace out from such nice shades the bare outline of a deeper ljfe of hard-fought struggles and late-won victory. A nature, straightforward, possessed of noble faith in itself, unambitious of high distinction among men, but deeply susceptible to the beauties and charms of sentiment, seems to have been involved once in a tangle of sensual enjoyments too heavy to leave it the sustained strength for wielding lhe sceptre, till from a life of such weak- ness and consequent dependence. If gradually rose through reactions, deep and incisive, to a wonderfully enriched sense of worldly vanity and an effective strength of renunciation. The verses composed by

Bhartrhari tend to present to view the background of

(v)

such a nature still holding in control lower susceptibili- ties, once indulged, by the dawning possibilities of a life of Yoga. And though it is difficult to ascertain how far this life of Yoga had advanced behind the role of the poet representing different stages of wisdom, it is fairly presumptive that the poet's voice gradually merged in the silence of the highest spiritual realizations.

The hundred verses of the Vairagya-Satakam are di- vided into ten groups under the following ten headings : तृष्णाढूषणम् condemntion of desire ; विषयपरित्यागविडम्बना, futile efforts to give up sense-objects : याञ्चादैन्यढूषणम्, condemnation of the poverty of a supplicant attitude ; भोगस्थैर्यवर्णनम्, delineation of the evanescene of enjoy- ments ; कालमहिमानुवर्णनम् description of the working of Time, or the principle of change ; यतिनृपतिसंवादवर्णनम्, a comparision as to how a monk stands to a king ; मन:संबोधननियमनम्, control of mind by stimulating wisdom in it ; नित्यानित्यवस्तुविचारः, discrimination of the immutable reality from the mutable ; शिवार्चनम्, worship of Siva ; अवधूतचर्या, the way of life for ar Avadhuta, or a self- realized ascetic characterized by the highest spiritual freedom.

With these few remarks of a prefatory nature, we send for this English translation of an important poetical production of Mediaeval India into the world of modern readers. The translation has been made rather too closely literal, specially to suit the con- venience of these readers who want to follow the original Sanskrit with its help.

PUBLISHER

The Vairagya-Satakam

वैराग्यशतकम्

चूडोत्तंसितचन्द्रचारुकलिकाचञ्चच्छिखाभास्वरो
लीलादग्धविलोलकामशलभः श्रेयोदशाग्रे स्फुरन् ।
अन्तःस्फूर्जदपारमोहतिमिरप्राग्भारमुच्चोटयन्-
श्चेतःसद्मनि योगिनां विजयते ज्ञानप्रदीपो हरः ॥१॥

 1. All glory to Siva, the Light of Knowledge, residing in the temple of the Yogis' heart, who smites away (like the rising sum) the massive front of the endless night of ignorance overcasting human minds, in whose wake follow all auspiciousness and prosperity, who burnt up gay Lust as a moth, as if in sport, and who appears beaming with the lambent rays of the crescent adorning His forehead- rays that look pleasing like soft half-blooming buds !

 [चूहोत्तंसित made an ornament for the head चारुकलिकाञ्चच्छिखा lambent beams like beautiful half-blooming buds लीलादग्ध burnt up at case or in sport श्रेयोदशाग्रे in front of all circumstances of prosperity स्फुरन् appearing अन्तःस्फूर्जत् spreading forth in the heart प्राग्भारम् heavy mass at the front.

 As is customary with Sanskrit poets this verse is dedicatory (to Siva in this instance), as forming an auspicious introduction.]

भ्रान्तं देशमनेकदुर्गविषमं प्राप्तं न किञ्चित् फलं
त्यक्त्वा जातिकुलाभिमानमुचितं सेवा कृता निष्फला ।
भुक्तं मानविवर्जितं परगृहेष्वाशङ्कया काकव-
त्तृष्णे झृम्भसि पापकर्मपिशुने नाद्यापि संतुष्यसि ॥२॥

 2. Many are the inaccessible and perilous places I have travelled and yet obtained no riches; sacrificing proper dignity of birth and social position, in vain have I served myself, devoid of self-respect, at the house of others in the expectation of gain; and yet, oh ! Desire, thou prompter of evil deeds, thou art waxing lustier and art not still satisfied.

 [अनेकदुर्गविषमं rendered difficult of access by various obstacles फलं result (but here), wealth आशङ्कया hankering (after gain) पापकर्मपिशुने indicative of evil deeds.]

उत्खातं निधिशङ्कया क्षितितलं ध्माता गिरेर्धातवो
निस्तीर्ण: सरितां पतिर्न पतयो यत्नेन संतोपिता: ।
मन्त्राराधनतत्परेण मनसा नीता: श्मशाने निशाः
प्राप्तः काणवराटकोऽपि न मया तृष्णे सकामा भव ॥३॥

 3. The earth have I digged into in quest of precious minerals, and metals from rocks have I smelted; the ocean have I Crossed, and the favour

of kings have I diligently sought ; nights have I spent on burning grounds with my mind occupied with mantras and worship;'and not even a broken cowrie have I obtained; be satisfied, therefore, oh Desire !

खलालापाः सोढा: कथमपि तदाराधनपरै-
र्निगृह्यान्तर्बाष्पं हसितमपि शून्येन मनसा ।
कृतो वित्तस्तम्भप्रतिहतधियामञ्जलिरपि
त्वमाशे मोघाशे किमपरमतो नर्तयसि माम् ॥४॥

 4. In our servile attendance on the (wealthy) wicked, their shabby manners and talk we have somehow put up with ; suppressing tears that welled up from our hearts , we have smiled out of vacant minds; obeisance we have made to dullards stultified by too much wealth ; in what more fooleries wouldst thou have me dance, oh Desire, thou of ungratified yearning !

 [वित्तस्तम्भप्रतिहतधियाम् those rendered dull in intellect by inactivity due to too much wealth मोघाशे with hopes thwarted. Another reading is चित्तस्तम्भ : as a separate word. The meaning then would be : "We have restrained our feelings and made obeisance", etc.]

अमोषां प्राणानां तुलितबिसिनीपत्रपयसां
कृते किं नास्माभिर्विगलितविवेकैर्व्यवसितम् ।


This forms a part of the mysterious rites to be gone through by those who invoke supernatural agencies for obtaining riches.

यदाढ्यानामग्रे द्रविणमदनिःसंज्ञमनसां
कृतं व्रीतव्रीडैर्निजगुणकथापातकमपि ॥५॥

 5. What have we not endeavoured to do, with our depraved conscience, for the sake of our prāņas (five vital forces) which are unreliable and compared to water on the leaves of a lotus, since in the presence of the rich, with their minds stupefied by the pride of wealth, we have shamelessly committed the sin of recounting our own merits !

 [According to the scriptures, self-glorification is tantamount even to the sin of suicide]

क्षान्तं न क्षमया गृहोचितमुखं त्यक्तं न संतोषतः
सोढा दुःसहशीतवाततपनक्लेशा न तप्तं तपः
ध्यातं वित्तमहर्निशं नियमितप्राणैर्न शंभोः पदं
तत्तत्कर्म कृतं यदेव मुनिभिस्तैस्तै फलैर्वञ्चिताः ॥६॥

 6. We have forgiven, but not out of forgiveness (but out of our incapacity to right our wrongs); we have renounced the comforts of home life, but not out of contentment after satisfaction (but as an exile from home in quest of riches); though we have suffered inclemencies of weather, cold and heat so difficult to bear, still it is not religious austerities that we have undergone ; with subdued vital forces, night and day have we brooded on money and not on the feet of Siva ; thus we have performed those very acts which the Munis (saintly recluses) do perform, but of their good effects we have deprived ourselves.

भोगा न भुक्ता वयमेव भुक्ता-
स्तपो न तप्तं वयमेव तप्ताः ।
कालो न यातो वयमेव याता-
स्तृष्णा न जीर्णा वयमेव जीर्णाः ॥ ७॥

 7. The worldly pleasures have not been enjoyed by us, but we ourselves have been devoured; no religious austerities have been gone through, but we ourselves have become scorched; time is not gone (being ever-present and infinite), but it is we who are gone (because of approaching death). Desire is not reduced in force, though we ourselves are reduced to senility.

 [Here there is an ironical pun on the participles भुक्ताः and तप्ताः the former being used both in the sense of "enjoyed" and "eaten up", and the latter both in the sense of "(austerities) performed" and "heated". Similarly the participle जीर्णाः means both "reduced in force" and "stricken down with age". The effect, of course, cannot be preserved in translation.]

वलीभिर्मुखमाक्रान्तं पलितेनाङ्कितं शिरः ।
गात्राणि शिथिलायन्ते तूष्णैका तरणायते ॥ ८ ॥

 8. The face has been attacked with wrinkles, the head has been painted white with grey hair, the limbs are all enfeebled ; but desire alone is rejuvenating.

निवृत्ता भोगेच्छा पुरुषबहुमानोऽपि गलितः
समानाः स्वर्याताः सपदि सुहृदो जीवितसमाः ।
शनैर्यष्ट्युत्थानं घनतिमिररुद्धे च नयने
अहो मूढः कायस्तदपि मरणापायचकितः ।।8।।

 9. Though my compeers, dear to me as life, have all taken such a speedy flight to heaven (before being overtaken by old age), though the impulse for enjoyment is wearied out and the respect commanded from all persons lost, though my sight is obstructed by deep blindness (or cataract) and the body can raise itself but slowly on the staff, still alas for its silliness, this body startles at the thought of dissolution by death !

आशा नाम नदी मनोरथजला तृष्णातरंगाकुला
रागग्राहवती वितर्कविहगा धैर्यद्रुमध्वंसिनी ।
मोहावर्तसुदुस्तरातिगहना प्रोत्तुङ्गचिन्तातटी
तस्याः पारगता विशुद्धमनसो नन्दन्ति योगीश्वराः ॥१०॥

 10. Hope is like a flowing river of which the ceaseless desires constitute the waters; it rages with the waves of keen longings, and the attachments for various objects are its animals of prey; scheming thoughts of greed are the aquatic birds that abound on it, and it destroys in its course the big trees of patience and fortitude ; it is rendered impassable by the whirlpools of ignorance, and of profound depth of bed as it is, its banks of anxious deliberation are precipitous indeed. Such a river the great Yogis of pure mind pass across to enjoy supreme felicity.

न संसारोत्पन्नं चरितमनुपश्यामि कुशलं
विपाकः पुण्यानां जनयति भयं मे विमृशतः ।
महद्भिः पुण्यौघैश्चिरपरिगृहीताश्च विषया
महान्तो जायन्ते व्यसनमिव दातुं विषयिणाम् ॥११॥

 11. I do not find the virtuous distinction produced (by ceremonial observances) through life after life to be conducive to well-being, for the sum of such virtuous merits when weighed in mind inspires fear in me. Enjoyments earned by great accession of merit, multiply so greatly in the case of people attached to them, only to bring them misery and peril !

 [विपाकः पुण्यानां etc.-The idea is to show the futility of good deeds performed in our earthly life with the object of enjoying happiness in the heaven or the higher Lokas, for the heavenly enjoyments are transitory as being the result produced by our virtuous merits; when the force of these merits is spent out, the enjoyments must cease and the soul will again be drawn back to the cycle of births and deaths, until by jñãna or spiritual illumination, it has obtained Mokșa or final release from the wheel of transmigration.  व्यसनमिव दातुं – It indicates that the enjoyment of pleasures in heavens binds still more fetters on us by increasing out thirst and hence is the cause of an added volume of miseries. ]

अवश्यं यातारश्चिरतरमुषित्वापि विषया
वियोगे को भेदस्त्यजति न जनो यत् स्वयममून् ।
व्रजन्तः स्वातन्त्र्यादतुलपरितापाय मनसः
स्वयं त्यक्ता ह्य ते शमसुखमनन्तं विदधति ।।१२।।

 12. The objects of enjoyment, even after staying with us for a long time, are sure to leave us sometime ; then what difference does their privation in this way make to men, that they do not of their own accord discard them ? If the enjoyments leave us on their own initiative, i.e. if they tear themselves from us, they produce great affliction of the mind ; but if men voluntarily renounce them, they conduce to the eternal bliss of self-possession.

ब्रह्मज्ञानविवेकनिर्मलधियः कुर्वन्त्यहो दुष्करं
यन्मुञ्चन्त्युपभोगभाञ्ज्यपि धनान्येकान्ततो निःस्पृहाः।
संप्राप्तान्न पुरा न संप्रति न च प्राप्तौ दृढप्रत्यया-
न्वाञ्छामात्रपरिग्रहानपि परं त्यक्तुं न शक्ता वयम् ।।१३।।

 13 . Ah ! it must be indeed a difficult feat which persons, with their minds purified by the discrimination arising from knowledge of Brahman, accomplish, in that, free from desire, they wholly discard that wealth which has been actually bringing them enjoyment; whereas we fail to renounce enjoyments which are reaped by us as mere longings and which we never did realize in the past, nor do we realize now nor can we count upon as lasting when obtained (in future).

धन्यानां गिरिकन्दरेषु वसतां ज्योतिः परं ध्यायता-
मानन्दाश्रुकणान् पिबन्ति शकुना निःशङ्कमङ्कशेयाः ।
अस्माकं तु मनोरथोपरचितप्रासादवापीतट-
क्रीडाकाननकेलिकौतुकजुषामायुः परं क्षीयते ॥१४॥

 14. Blessed are those who live in mountain caves meditating on Brahman, the Supreme Light, while birds devoid of fear perch on their laps and drink the tear-drops of Bliss (that they shed in meditation) ; while our life is fast ebbing away in the excitement of revelry in palatial mansions or on the banks of refreshing pools or in pleasure-gardens, all created (and brooded over) merely by imagination.

 [शत्रुना निःशङ्कमङ्कशेयाः-The birds have approached them fearlessly, because they have reached the state of quietism and harmlessness, realizing the oneness of all life.]

भिक्षाशनं तदपि नीरसमेकवारं
शय्या च भूः परिजनो निजदेहमात्रम् ।
वस्त्रं विशीर्ण शतखण्डमयो च कन्था
हा हा तथापि विषया न परित्यजन्ति ॥१५॥

 15. For food, (I have) what begging brings and that too tasteless and once a day ; for bed, the earth, and for attendant, the body itself; for dress, (I have) a worn out blanket made up of a hundred patches ! And still alas ! the desires do not leave me!

 [ विषया:- (Objects of desires haunting the mind.]

स्तनौ मांसग्रन्थी कनककलशावित्युपमितौ
मुखं श्लेष्मागारं तदपि च शशाङ्केन तुलितम् ।
स्रवन्मूत्रक्लिन्नं करिवरशिरस्पर्धि जघनं
मुहुर्निन्द्यं रूपं कविजनविशेषैर्गुरु कृतम् ॥१६॥

 मांसग्रन्थी - Lumps of flesh (dual number). कनककलशावित्युपमितौ- ( become ) golden jugs in ( poets ) comparison. श्लेष्मागारम्— seat of phlegm, saliva, etc. शशाङ्केन तुलितम्-is compared to the moon. करिवरशिरस्पर्धि- claiming likeness with elephant's forehead. मुहुर्निन्द्यं रूपं etc- form deserving constant contempt has been magnified (in praise ) by certain poets.

एको रागिषु राजते प्रियतमादेहार्धहारी हरो
नीरागेषु जनो विमुक्तललनासङ्गो न यस्मात् परः ।
दुर्वारस्मरबाणपन्नगविषव्याविद्धमुग्धो जन:
शेषः कामविडम्बितान्न विषयान् भोक्तुं न मोक्तुं क्षमः ॥१७॥

 17. Among sensual persons, Siva is unique sharing half His body with His beloved ; and again, among the dispassionate, there is none superior to Him, unattached to the company of  women; while the rest of mankind smitten and stupefied by the irresistible, serpent-like poisoned arrows of Cupid, and brought under the infatuation of Love, can neither enjoy their desires nor renounce them at will.

 [प्रियतमदेहार्धाहरी—This refers to the symbolic representation of Śiva and Gaurĩ in a single divided form. "On one side grows the hair in long and black curls, And on the other, corded like rope ;

 One side is white with ashes, like the snow-mountains, The other golden as the light of the dawn. For He, the Lord, took a form, And that was a divided form, Half-woman and half-man."

 भोक्तुं न मोक्तुं क्षमः - Ordinary persons when they give themselves up to enjoyments, lose all control and become slaves to them ; so even when satiety comes, they cannot detach themselves from them, as the force of blind attachment has enslaved them. But Śiva, who has subdued His mind, is unaffected by them, as in His state of mental poise of Yoga, pleasure and pain are the same to Him.]

अजानन्दाहात्म्यं पततु शलभस्तीव्रदहने
स मीनोऽप्यज्ञानाद्वडिशयुतमश्नातु पिशितम्
विजानन्तोऽप्येते वयमिह चिपज्जालजटिला-
न्न मुञ्चामः कामानहह गहनो मोहमहिमा ॥ १८ ॥

 18. Without knowing its burning power the insect jumps into the glowing fire ; the fish through ignorance eats the bait attached to the hook; whereas we, having full discernment, do not renounce the sensual desires, complicated as they are with manifold dangers; alas, how inscrutable is the power of delusion !

तृषा शुष्यत्यास्ये पिबति सलिलं शीतमधुरं
क्षुधार्ताः शाल्यन्नं कवलयति मांसादिकलितम् ।
प्रदीप्ते कामाग्नौ सुदृढतरमालिङ्गति वधूं
प्रतीकारं व्याधेः मुखमिति विपर्यस्यति जनः ।। १६ ।।

 19. When the mouth is parched with thirst, man takes some cold refreshing (or sweetened) drink; when suffering from hunger he swallows boiled rice made delicious with meat and the like; when set on fire by lust, he fast embraces his wife; so happiness is but the remedying of these diseases (of hunger, thirst, and lust); and behold, how man(i.e. his sense) is upset in its quest !

 [प्रतीकारं व्याधेः सुखमिति- The main point to be understood is this, namely, that worldly happiness is but the temporary remedy we constantly seek for all the diseases with which worldly life is beset. When this relative and fugitive nature of happiness becomes apparent to us, we naturally give up running after it, to seek permanent peace in renunciation.]

तुङ्गं वेश्म सुताः सतामभिमताः संख्यातिगाः संपदः
कल्याणी दयिता वयश्च नवमित्यज्ञानमूढो जनः ।

मत्वा विश्वमनस्वरं निविशते संसारकारागृहे
संदृश्य क्षणभंगुरं तदखिलं धन्यस्तु संन्यस्यति॥ ॥ २० ॥

 20. Possessed of tall mansions , of sons es. teemed by the learned, of untold wealth, of a beloved wife of beneficence, and of youthful age, and thinking this world to be permanent, men deluded by ignorance run into this prison-house of worldliness; whereas blessed indeed is he who considering the transiency of the same world remoces it

दीना दीनमुखैः सदैव शिशुकैराकृष्टजीर्णाम्बरा
क्रोशद्भिः क्षुधितेनरन्नविधुरा दृश्या न चेद्गेहिनी।
याश्चाभङ्गभयेन गदगलत्रुट्यद्विहीनाक्षरं
को देहीति वदेत् स्वदधजठरस्यार्थे मनस्वी पुमान् ।। २१ ।।

 21. If one had on occasion to see one's wife suffering without food and sore aggrieved at the constant sight of hungry crying children with piteous looks pulling at her Worn-out clothes, what self-respecting man would for the mere sake of his own petty stomach utter **give me (i.e. become a supplicant for favour) in a voice fater ing and sticking at the throat for fear of his prayer being refused ?

अभिमतमहामानग्रन्थिप्रभेदपटीयसी
गुरुतरगुणग्रामाम्भोजस्फुटोज्ज्वलचन्द्रिका ।

विपुलविंग्सलज्जाबल्ली वितानकुञ्जारिका
जठरपिठरी दष्पूरेयं करोति विडम्बनम् ।। २२ ।।

 22. The pit of our stomach so hard to ill is the root indeed of no small undoing: it is ingenious in severing the vital knots, as it were. of our fond self-respect ; it is like the bright moonlight shining on the lotus (that species which blooms only in the sun) of highly esti mable virtues; it is the hatchhet that hews down the luxuriant creepers of our great modesty.

पुण्ये ग्रामे वने वा महति सितपटच्छन्नपालि कपालि
ह्यादाय न्यायगर्भद्विजहुतहुतभुग्धूमधूम्रोपकण्ठे।
द्वारं द्वारं प्रविष्टो वरमुदरदरीपूरणाय क्षुधार्ता
मानी प्राणैः सनाथो न पुनरनुदिनं तुल्यकुल्येषु दीनः ।। २३ ।।

 23. For the sake of filling the cavity of the stomach when hungry, a man of self-respect would wander from door to door with an earthen begging bowl (in hand) having its edge covered with white cloth, away in extensive woodlands or holy places, the outskirts of which are grey all over with the smoke of sacrificial fres tended by Brahmanas versed in ritualistic niceties, and thus preserve the prima, rather than live (like) a beggar from day to day among those who are Socially one's equals.

 [[t should be remembered that living on alms for a man of true renunciation is held in high esteem in India, for no social merit can be higher than giving up the world for the sake of the national ideal of spirituality.

 Woodlands-where rectuses live.

 Covered, etc. --this seems to have been the custom, to prevent the food from being seen by the passers-by.]

गङ्गातरंगणशीकरशीतलानि
विद्याधराध्यषितचारुशिलातलानि ।
स्थानानि कि हिमवतः प्रलयं गतानि
यत्सावमानपरपिण्डरता मनुष्याः ।। २४ ।।

 24. Ah ! is it that those Himalayan soli tudes, cooled by the spray of minutc bits of Gang\'s waves and abounding in beautiful rocky flats such as are the haunts of the Vidyadharas, are all engulfed in destruction, that men in dis grace hang on others for their maintenance ? [कण and शीकर have much the same sense, For कण some read हिम meaning cold The Vidyadharas are unearthly beings with super human skill in arts, specially music.]

किं कन्दाः कन्दरेभ्यः प्रलयमुपगता निर्भरा वा गिरिभ्यः
प्रध्वस्ता वा तFभ्यः सरसफलभृतो वक्रलियश्च शखः ।
वीक्ष्यन्ते यन्मुखानि प्रसभमपगतप्रक्ष्याणां खलनां
दुःखप्तस्वल्पवित्तस्मयपवनवशान्नततभ्रूलतानि ।। २५ ।।

 25 . Or is it that herbs and roots have all disappeared from caves, and streams have gone away from hillsides, ot that branches of trees bearing luscious fruits and yielding barks are all destroyed, that the faces of wrectches, perfectly devoid of good breeding, are found to have their eyebrows dancing like creepers in the wind of an arrogance which their scanty earning eked out with hardship engenders in them ?


पुण्यैर्भूलफलैस्तथा प्रणयिनीं वृत्त कुरुष्वधुना
भूशय्यां नवपल्लवैरकृमणेरुत्तिष्ठ यावो वनम् ।
क्षद्राणामविवेकमूढमनसां यत्रेश्वराणां सद
वित्तव्याधिविशारविह्वलगिरां नामापि न भूयते ॥ २६ ॥

 26. Therefore. now, accepting fruits and toots, ordained as sacred, for the most enjoyable nmeans of maintenance, and (so also the earth (laid on) with verdant leafy twigs for your hed, oh, rise, let us repair to the forest, where even the name is not heard of the ignoble rich whose minds are stultified by indiscretion and whose speech is constantly delirious with the maladies of wealth.


फलं स्वेच्छालभ्यं प्रतिबनमखेदं क्षितिहां
पयः स्थाने स्थाने शिशिरमधुरं पुण्यसरिताम् ।
मृदुस्पर्शा शय्या सुललितलतापल्लवमयी
सहन्ते संतापं तदपि धनिनां द्वारि कृपणः ॥ २७ ॥

 27. When there is the fruit of trees easily obtainable at wilt in every forest, when there is cool refreshing drink in holy streams frorn place to place and soft bed made of tender twigs and creepers, still (alas !) men aggrieved with lucre undergo sorrows at the doors of the rich.

ये वर्तन्ते धनपतिपुरः प्रार्थनादुःखभाजो
ये चाल्पत्वं दधति विषयाक्षेपपर्याप्तबुद्ध :
तेषामन्तःस्फुरितहसितं वासराणि रस्मरेयं
ध्यानच्छेदे शिंखरिहरग्नावशय्यानिषण्णः ॥२८॥

 28. Reposing on the bed of stone within the mountain cave, during intervals of meditation, (well) may I recollect with an inward Smile the days of those affilicted through their suing before the rich, or of those grown mean through their inds being content with seeking enjoyments

 [f this verse is read differently with वर्धन्ते for वतन्ते and वासराणां for वासराणि the idea becomes, in the words of MrTelang, this : ‘‘The suppliant of the rich hinks the days too long as he has to sutier the trouble of con stant entreaties often unsuccessful ; the person engaged in the pursuit of world]y objects thinks time too short; be has never enough of it to compass all bis numerous ends . On the other hand the plhitosopher laughs at both for their delusions. In this case ये in lines 1 and 2 refers to days, and for पर्याप्त in line 2 we have to read पयंस्त too.]

ये संतोषनिरन्तरप्रमुदितास्तेषां न भिन्न मुद्दे
ये त्वन्ये धनलुब्धसंकुलधियःतेषां न तृष्णा हता ।

इत्थं कस्य कृते कृतः स विधिना कीदृक् पदं संपदां
स्वात्मन्येव समासहेममहिमा मेरुर्न मे रोचते ॥२८॥

 29. The felicity of those, whom content ment unceasingly makes happy, is not interrupted, while the cravings of those of greedy and con- founded minds are never quenched. Such being the case, for whoni did the Creator create the Meru, representing inconceivable wealth, but con fining to itself the glorious potency of its gold ? I would not covet it.

 [कस्य कृते कृतः etc. The idea is that Meru, the (fabled} mountain of gold, serves no useful purpose to anybody and so I would not go in for it (न मे रोचते) : bacause those that are contented feel quite happy without possessing it, and those that hanker after wealth feel never satisfied howsoever big might be their acquisi tionsस्वात्मन्येव समाप्तहेममहिमा– Its gold serves only to glorify itself, but not satisfy the greedy.]

भिक्षाहारमदैन्यमप्रतिसुखं भीतिच्छिदं सवतो
दुर्मात्सर्यमदाभिमानमथनं दुःखौघविध्वंसनम् ।
सर्वत्रान्वहमप्रयत्नसुलभ साधुप्रियं पवन
शंभोः सत्रमवार्यमक्षयनिधि शंसन्ति योगीश्वराः ॥३०॥

 30. The great Yogis describe food which begging brings as follows : it does not humiliate (vide Verse No . 23) ; it is an independent pleasure (i.e. not dependent on the pleasure of earning money, fulfilling Social duty etc.) ; it is in all respects free from any anxious fear (i.e. about one's expenditure, foodbstores. etc.) ; it de- stroys wicked price, egotism, and impatience ; it eradicates the manifold evils of worldly exist ence ; it is easily available anywhere any day without efforts ; it is the beloved of the holy 1rmen ; it is a purification by itself ; it is as the inexhaustible feeding-house of Siva, access to which none can prevent.

भोगे रोगभयं कुले च्युतिभयं वित्त नृपालाद्यं
माने दैन्यभयं बले रिपुभयं रूपे जराया भयम् ।
शास्त्रे वादिभयं गुणे खलभयं काये कृतान्ता
सर्व' वस्तु भयान्वितं भुवि नृणां वैराग्यमेवाभयम् ॥३१॥

31 . In enjoyment, there is the fear of disease ; in social position, the fear of falling-off; in wealth, the fear of (hostile) kings ; in honour, the fear of humiliation ; in power, the fear of foemen ! in beauty, the fear of old age ; in scrip- tural erudition, the fear of opponents ; in virtue , the fear of traducers ; in body, the fear of death. All the things of this world pertaining to man are attended with fear ; renunciation alone stands for fearlessness.

आक्रान्तं मरणेन जन्म जरसा चात्युज्वलं यौवनं
संतोषो धनलिप्सया शमसुखं प्रौढाङ्गनाविभ्रमः।

लोकेभैत्सरिभिर्गुणा वनभुवो व्यालेनैषा दुर्जने
रस्थैर्येण विभूतयोऽयुषहता प्रस्तं न कि केन वा ॥३२॥

32. Birth is preyed upon (lit. attacked) by death ; brilliant youth by old age; contentment by greed ; happiness of self-control by the wiles of gay women ; virtues by the jealousy of men ; forest tracts by beasts of prey ; kings by the wicked (in counsel) ; and powers even are viti. ated by their evanescence ; what on earth is not seized upon by something else {

आधिव्याधिशते विविधेरारोग्यमुन्मूख्यते
लक्ष्मयत्र पतन्ति तत्र विवृतद्वारा इव ब्यापदः ।
जातं जातमवश्यमाशु विवशां मृत्युः करोत्यात्मस
तकि तेन निरंकुशेन विधिना यन्निमितं सुस्थिरम् ॥३३॥

33. Health of men is destroyed (lit. rooted out) by hundreds of varied ailments of body and mind ; wherever there is Lakshmi (the goddess of prosperity), there perils find an open access ; death sure annexes to itself, rendering impotent very soon. whatever is born again and again. Then what is created as stable by the absolute Creator ?

भोगास्तुङ्गतरङ्गभङ्गतरलाः प्राणाः क्षणध्वंसिनः
स्तोकान्येव दिनानि यौवनमुखस्फूतिः प्रियामु स्थिता।
तत्संसारमसारमेव निखिलं बुद्ध्वा बुधा बोधका
लोकानुग्रहपेशलेन मनसा यत्नः समाधीयताम् ।॥३४।।

 34. Enjoyments are unstable like the break- ing of high billows, life is liable to speedy dis : solution ; the buoyancy of youthful happiness centred in our objects of love lasts for few days. Understanding that the whole world is unsubstan tial, ye wise teachers of men with minds intent on benefiting mankind (by living exemplary lives), put forth your energies (for attaining the highest beatitude)

 [लोकानुग्रहपेशलेन मनसा –लोकानाम् of men अनुग्रहे tot the benefiting (out of kindness) पेशलं attached. The sense is that out of sympathy for suffering mankind, you shall ( by your exemplary lives and your counsels show men the way to cross the ocean of sayiran (world).]

भोगा मेघवितानमध्यविलसत्सौदामिनीचञ्चला
आयुर्वायुविघट्टिताब्जपटलीलीनाम्बुवभंगुरम् ।
लोला यौवनलालसास्तनुभृतामित्याकलय्य द्रुतं
योगे घेरेंसमाधिसिद्धसुलभ बुद्धि विधध्वं बुधाः ॥३५॥

 35. Enjoyments of embodied beings are feet ing like the quick play of lightning within a mass of clouds ; life is as insecure as a drop of water attached to the edge of a lotus-leaf and dispersed by the wind ; the desires of youth are unsteady ; realizing these quickly, let the wise firmly fix their minds in Yoga, easily attainable by patience and equanimity.

आयुः कल्लोललोलं कतिपयदिवसस्थायिनी यौवनश्री
रथैः संकल्पकल्पा घनसमयतडिद्विभ्रमा भोगपूगाः।
कण्ठाश्लेषोपगूढं तदपि च न विरं यत्प्रियाभिः प्रणीतं
ब्रह्मण्यास क्तचित्ता भवत भवभयाम्भोधिपारं तरीतुम् ॥३६॥

 36. Life is changing like a big wave, beauty of youth abides for a few days ; earthly posses . sions are as transient as thought; the whole series of our enjoyments are like (occasional) flashes of autumnal lightning ; the embrace round the neck given by our beloved ones lingers only for a while. To cross the ocean (of the fear) of the world, attach your mind to Brahman.

 [भवभय--the great fear of finding yourself bound by the world attended with so many affictions and yet find ing no way out of it.

कृच्छणामेध्यमध्ये नियमिततनुभिः स्थीयते गर्भवासे
कान्ताविश्लेषदुःखव्यतिकरविषमो यौवने चोपभोगः।
वामक्षीणामवज्ञचिहसितवसतिवृध्द्धभावोऽप्यसाधु
संसारे रे मनुष्या वदत यदि सुखं स्वल्पमप्यस्ति किंचित् ।।३७,॥

 37. In the womb man lies within impure matter in discomfort with limbs cramped; in youth enjoyment is tainted with the intense suffering of mental distraction arising from separa tion from our beloved; even old age (is undesir able), being the object of contenptible laughter from women. (Then oh me, say if there is a particle of happiness in the world.

 [The idea is that none of the stages of life, begining rom the embryo, are worth livingas they are attended with serious drawbacks.]

व्याघव तिष्ठति जरा परितर्जयन्ती
रोगाश्च शत्रव इव प्रहरन्ति देहम् ।
आयः परिस्रवति भिन्नघETदेशम्भ
लोकस्तथाप्यहितमाचरतीतेि चित्रम् ॥३८॥

 38. Old age loons (Chead} fightering Ten like a tigress ; (different diseases affilict the (human) body like enemies; life is flowing away like water running out of a leaky vessel ; stati, how wonderful, that mat goes on doing w[cked deeds !

भोगा भंगुरवृत्तयो बहुविधतैरेव चायं भनः
स्तकस्येह कृते परिभ्रमत वे लोकाः कृतं चेति
आशापाशशतोपशान्तिविशदं चेतः समधीयज्ञां
कामोत्पत्तिवशात् स्वमनि अदि लढयमस्मद्वचः ॥३६॥

 39. Manifold and transitory in sature are the enjoyments and of such is this world ride up. So what for would you andler atout here, O men ? Cease exerting yourselves for the1. and if you put faith in our word, on its Supreme Foundation (lit, abode concentrate your mind, purified by quelling hope with its hundred mesh . es, and frced from its liability to create desire

 [कामोत्पत्तिवशत-(We accept this reading as found in the edition we translate from, but the meaning given of it by the commentator Budhendra We do not here follow He makes the expression qualify the verb ‘concentrate, explaining काम as अनुराग or love. His meaning thus becormes : swayed by the development of love or Bhakti)--Literally, (turned) away from the sway (वश) of the rise of desires.

 Enjoyments are transitory individually and inexhaus tible collectively, so we are in = never-ending wild-goose chase which brings in turns stimulation and grief. Desire produces this terrible entanglement and hope, keeps it on. Therefore don't exert yourself for these enjoyments but freeing your mind from hope and desire set it high on its supreme goal. This is the argument.

 Another reading seems to be कामोच्छित्तिवश which means - “'attainable by the uprooting of desires. "

ब्रह्मन्द्रादिमरुद्गणांस्तृणकणान्यत्र स्थितो मन्यते
यत्स्वादाङ्गिरसा भवन्ति विभवास्त्रैलोक्यराज्यादयः ।
भगः कोऽपि स एक एव परमो नित्योदितो नृम्भते
भो साधो क्षणभंगरे तदितरे भोगे रति मा धाः ॥ ४० ॥

 40. There is one Enjoyment and one alone, lasting, immutable, and supreme, of which the taste renders tasteless the greatest possessions, such as the sovereignty of the three worlds, and established in which a Brahma, Indra, or the gods (i.e. their positions) appear like particles of grass Do not, oh Sudhu, set your beart on any epthem eral enjoyment other than that.

स रम्या नगरी महान्स नृपतिः सामन्तचक्र च ल-
पाश्र्वे तस्य च सा विदग्धपरिषदश्चन्द्र विश्वननः।
उद्वृत्तः स च राजपुत्रनिवहस्ते बन्दिनस्ताः कथाः
सवं यस्य वशादगात् स्मृतिपथं कालव तस्मै नमः ॥ ४१ ॥

 41. That lovely city, that grand monarch, and that circle of feudatory Kings at his side, that cabinet of shrewd counsellors of his and those beauties with moon-like faces, that group of way ward princes,those court-ristres a^ their songs of praise-~~under whose pagwer all this fleeted away and became objects of memory, to that Ka (time or the principle of charge salutation = [उवृत्त -Another reading is उद्रिक्त which means iaughty'.]

यत्रानेकः क्वचिदपि गृहे तत्र तिंट्यथैको
यत्राप्येकस्तदनु बहवस्तत्र नैकोऽपि चान्ते
इत्थं नेयौ रजनिदिवसौ लोलयन् द्वाविवाक्षौ
कालः कल्यो भुधनफलके . क्रीडति प्राणिशरैः ॥४२॥

 42. Where in some home (or, a square im the case of a checkerboardthere once were mary, there is now one, and where there was one or many successively, there is zone at the end (of the gamme)--this is the process in which expert Kall plays (his game) on the checkerboard of this world with living beings as the pieces to be moved, and casting the two dice of day and night.

आदित्यस्य गतागतैरहरहः संक्षीथते जीवितं
व्यापारैर्बहुकार्यभारगुरुभिः कालोऽपि न ज्ञायते ।
दृष्ट्वा जन्मजराविपत्तिमरणं त्रासश्च नोत्पद्यते ।
पीत्वा मोहमथ प्रमादमदिरामुन्मत्तभूतं जगत् ।।४३।।

 43 . Daily, with the rising and setting of the sun, life shortens, and time (i.e. its fight) is not felt on account of affairs heavily burdened with manifold activities. Neither is fear produced at beholding birth, death, old age, and sufferings. (Alas), the world is become mad by drinking the stupefying wine of delusion

रात्रिः सेवे पुनः स एव दिवसो मत्वा मुधा जन्तवो
धावन्युद्यमिनस्तथैव निभृतप्रारखधतत्तत्क्रियाः।
व्यापारेः पुनरुत्तभूतविषयेरिस्थंविधेनामुना
संसारेण फदथिता वयमहो मोहूल लज्जगहै ।।४४।।

 44, Seeing even the same night to be ever following the same dayin Vain do creatures ruun on (their Worldly courst) perseveringly and busy with various activities set agoing secretly, i.e. by individual mental resolYes. Alaus, through infat uation we do not feel asharmed at being thus befooled by this saisara (life) with occupations in which the same particulars repeat themselves !

 [The idea is : How profound|y deluded by desire we live ! For never growing old itself, it makes all things look fresh and new, otherwise no worldly pursuit has any real novelty. They are as stale as the uniform appearance of day and night, following each other.

न ध्यातं पदमीश्वरस्य विधिवत्संसारविच्छित्तये
स्वर्गद्वारकवाटपाटनपटुर्धर्मोऽपि नोपाजितः ।
नारीपीनपयोधरोरुयुगलं स्वप्नेऽपि नालिङ्गितं
मातुः केवलमेव यौवनवनच्छेदे कुठारा वयम् ।।४४।।

 [न ध्यातं etc. -The feet of the Lord have not been meditated upon (by me) in due form for he sake of doing away with this saisra or worldly bondage. स्वर्गद्वार-etc.—Neither has dhart (merit through per . formance of religious duties) been earned, such as is strong to knock open the gates of heaven. मातुः केवलमेव etc.- We have simply proyed to be hatchets, as it were, to cut down the garden of our mother's youth, i.e., we have simply made su mother ला through viving birth to us, that is the only reBut we find worthy of montion.]

नाभेपला प्रसिद्धादिवृन्ददमी बिंझा बिली तोचिंग
खड्गाग्रि’: करिकुम्भपीष्टदलैनकिं न नीतं यशः ।
कान्ताकोमलपल्लवरभः पीतो न चन्द्रोदये
सा ण्यं गतमेव पिञ्जलमहं शून्याने दीपवत् ।। ४६ ।।

 नाभ्यस्ता etc.--The proper scholarship for a cultured

man, such as enables one to defeat hosts of disputants, has not been acquired. खड्गाग्रैः etc.--By the point of the sword strong to knock down the capacious temples of elephants, fame has not been carried to the heaven तारुण्यं etc.-Useless has youth passed away like a lamp in a deserted house.

विद्या नाधिगता कलङ्करहिता वित्तं च नोपार्जितं
शुश्रूषापि समाहितेन मनसा पित्रोर्न संपादिता ।
आलोलायतलोचनाः प्रियतमाः स्वप्नेऽपि नालिङ्गिताः
कालोऽयं परपिण्डलोलुपतया काकैरिव प्रेर्यते ॥४७॥

 विद्या नाधिगता etc .- Knowledge free from defect has not been mastered; कलङ्करहिता means 'free from doctrines incapable of proof.' वित्तं च etc.--Riches neither are earned. शुश्रुषापि etc,- Services to parents have not been rendered with single-mindedness . कालोऽयं etc.--Like crows, all the time has been passed in greediness for food, i.e., maintenance obtainable from) others

 [These three stanzas (Nos. 45, 46, 47) strike a rather anomalous mote. Here the poet personates a man whose life has been, like the lamp burning in a deserted abode, a thorough failure. Such a man is looking back on his youthful years of unmitigated worthlessness. But are the reflections he is making here typical of those who are at the threshold of true renunciation? By no means are they typical. The poet here simply takes up a particular case of an aspirant after renunciation which may just serve his poetical purposes best. This aspirant has had in his youth to taste of glory either as a pious man, a dutiful son, a scholarly student, a brave warrior, or a lover of women. He appears to lament here that none of the fourfold aim of human life ( धर्मे, religious merit; अर्थ, wealth; काम, fulfilment of desires; and मोक्ष, final salvation ) has been pursued by ( him in the past with any the slightest success. Perhaps he means that that is best calculated to impress on his mind the vanity of all the ends of a householder's life. But this impression of vanity and consequent non-attachment may very well come, and come with perhaps greater completeness, to men who had the ability to succeed in life, and such men may not at all look back with any lingering regret on enjoyments they are going to leave behind, whether their harvest had been actually reaped by them or not. There is even some inconsistency in the ring of regret running through these stanzas. But the poet is here more concerned with dramatic effect than psychological precision.]

वयं येभ्यो जाताश्चिरपरिचिता एव खलु ते
समं यैः संवृद्धाः स्मृतिविषयतां तेऽपि गमिता:।
इदानीमेते स्मः प्रतिदिवसमासन्नपतना
गतास्तुल्यावस्थां सिकतिलनदीतीरतरुभिः ॥४८॥

 48. Those from whom we were born, well, they are now on intimate footing with Eternity (long dead) ; those with whom we were brought up have also become objects of memory. Now (that we have become old) we are approaching nearer to our fall day by day, our condition being comparable to that of trees on the sandy bank of a river.

[ चिरपरिचिताः—A simpler reading is चिरपरिगताः । ।
आयुर्वर्षशतं नृणां परिमितं रात्रौ तदर्धं गतं
तस्यार्धस्य परस्य चार्धमपरं बालत्ववृद्धत्वयोः।
शेषं व्याधिवियोगदुःखसहितं सेवादिभिर्नीयते
जीवे वारितरङ्गचञ्चलतरे सौख्यं कुतः प्राणिनाम् ॥४॥

 49. The life of man (as ordained) is limited to one hundred years; half of it is spent in night. and out of the other half one half again is passed in childhood and old age; and the rest which has its illness, bereavements, and troubles is spent in serving (others). What happiness can there be for mortals in a life (again) which is even more uncertain than the ripples (on the surface) of water?

क्षणं बालो भूत्वा क्षणमपि युवा कामरसिकः
क्षणं वित्तैर्हीनः क्षणमपि च संपूर्णविभवः ।
जराजीर्णैरङ्गैर्नट इव वलीमण्डिततनु-
र्नरः संसारान्ते विशति यमधानीयवनिकाम् ॥५०॥

 50. Now a child for a while and then a youth of erotic ways, a destitute now for a while and then in abundance, just like an actor, man makes at the end of his role -- when diseased in all limbs by age and wrinkled all over the body--his exit behind the scene that veils the abode of Yama (death).

त्वं राजा वयमप्युपासितगुरुप्रज्ञाभिमानोन्नताः
ख्यातस्त्वं विभवैर्यशांसि कवयो दिक्षु प्रतन्वन्ति नः ।
इत्थं मानधनातिदूरमुभयोरप्यावयोरन्तरं
यद्यस्मासु पराङ्मुखोऽसि वयमप्येकान्ततो निःस्पृहाः ॥५१॥

 51. Thou art a king ; we too are elevated through self-assurance about our wisdom acquired from our preceptor whom we served. Thoउ art celebrated through thy possessions ; our fame is spread abroad in all quarters by the learned men. Thus a great difference there is between us both, made by honour and riches. If thou art cold towards us, we too are perfectly indifferent towards thee.

 [The Šloka is addressed by a Yati (one who has renounced the world) to a king. The Yati wants to inform the king of the vanity of his possessions, and so is declaring that a Yati is greater than the king. For the king is rich in wealth only, but he is rich in wisdom which should command even the respect of a king]

 For मानधनातिदूरं another reading is मानद नातिदूरं which may be rendered-"not much difference, O proud (king)."]

अर्थानामीशिषे त्वं वयमपि च गिरामीश्महे यावदर्थं
शूरस्त्वं वादिदर्पव्युपशमनविवावक्षयं पाटवं नः ।

सेवन्ते त्वां धनाढ्या मतिमलहतये मामपि श्रोतुकामा
मय्यप्यास्था न ते चेत्त्वयि मम नितरामेव राजन्ननास्था ॥५२॥

 52. Thou exercisest kingly power over riches, we do the same over words (i.e. ideas or scriptures) in all their senses. Thou art a hero (in battle), while we have never-failing skill in methods of subduing the pride of disputants. lt is the rich who serve thee, while, intent on learning (higher truths, men serve us to have all imperfections of mind destroyed. If thou hast no regard for me, well, O king, I have absolutely none for thee.

वयमिह परितुष्टा वल्कलैस्त्वं दुकूलैः
सम इव परितोषो निर्विशेषो विशेषः ।
स तु भवतु दरिद्रो यस्य तृष्णा विशाला
मनसि च परितुष्टे कोऽर्थवान्को दरिद्रः ॥५३॥

 53. Here we are satisfied with the bark of trees and thou with rich garment ; (and yet) our contentment is alike, (so) the distinction makes no difference. Poor indeed is he whose desires are boundless. If the mind be contented, who is rich and who poor ?

 [One who is satisfied with even what little he possesses is as good as the rich.]

फलमलमशनाय स्वादु पानाय तोयं
क्षितिरपि शयनार्थं वाससे वल्कलं च ।

नवधनमधुपानभ्रान्तसर्वेन्द्रियाणा-
मविनयमनुमन्तुं नोत्सहे दुर्जनानाम् ॥५४॥

 54. Fruits for food, tasteful water for drink, bare ground to lie upon, barks of trees for clothing, are sufficient (for us), I cannot bring myself to approve of the misbehaviour of evil men whose senses are all led astray by drinking the wine of newly acquired wealth

अशीमहि वयं भिक्षामाशावासो वसीमहि ।
शयीमहि महीपृष्ठे कुर्वीमहि किमीश्वरैः ॥५५॥

 55. Let us eat the food we have begged ; ळल्et the sky be our clothing ; ]et us lie down on the surface of the earth ; what have we to do with the rich ?

 [ आशा-–the four quarters. ]

न नटा न विटा न गायका
न च सभ्येतरवादचुञ्चवः ।
नृपमीक्षितुमत्र के वयं
स्तनभारानमिता न योषितः ५६॥

 56. Who are we to go to see a king-not dancers , court-jesters, or singers, nor experts an (learned} disputes with others in a court. nor youthful court mistresses ! (That is, we have absoutely no business to go to a king)

 [The विट is generally a parasite of a prince.]

विपुलहृदयैरीशैरेतज्जगज्जनितं पुरा
विधृतमपरैर्दत्तं चान्यैर्विजित्य तृणं यथा।
इह हि भुवनान्यन्ये धीराश्चतुर्दश भुञ्जते
कतिपयपुरस्वाम्ये पुंसां क एष मदज्वरः ॥५७

 57. In ancient times (the kingdom of) this world was created by some large-hearted monarchs; by some was it sustained (i.e. ruled) and by others was it conquered and given away like straw. Even now, some heroes enjoy the fourteen divisions of the world. For what then is this feverish pride of men having sovereignty over a few towns only ?

 [ चतुर्दश भवनानेि—The fourteen divisions of the world, that is, the entire created universe.]

अभुक्तायां यस्यां क्षणमपि न जातं नृपशत-
र्भुवस्तस्या लाभे क इव बहुमानः क्षितिभृताम् ।
तदंशस्याप्यंशे तदवयवलेशेऽपि पतयो
विषादे कर्तव्ये विदधति जडाः प्रत्युत मुदम् ।५८।।

 58 . What high dignity, alas, is there for kings in gaining that earth which has never for a moment been left unenjoyed by hundreds of rulers! The stupid owners of even a shred of the limb of a fraction of its fraction (i.e. of the most minute particle) feel delighted, whereas, on the contrary, they ought to grieve !

मृत्पिण्डो जलरेखया वलयितः सर्वोऽप्ययं नन्वणुः
स्वांशीकृत्य तमेव संगरशतै राज्ञां गणा भुञ्जते ।
ते दद्युर्ददतोऽथवा किमपरं क्षुद्रा दद्धि भृशं
धिग्धिक्तान्पुरुषाधमान्धनकणान् वाञ्छन्ति तेभ्योऽपि ये ॥५९॥

 59. It (the earth) is but a lump of cay circled by a ring of water! Even the whole of it is but a particle. Hosts of kings, having parti tioned it after fighting hundreds of battles, enjoy it. These very poor insignificant persons may or do give. Nothing is strange for them. But down right shame on those mean fellows who would beg bits of coin from them even!

 [May or do give—to indulge in a bit of self-gratification.]

स जातः कोऽप्यासीन्मदनरिपुणा मूर्ध्नि धवलं
कपालं यस्योच्चैर्विनिहितमलंकारविधये ।
नृभिः प्राणत्राणप्रवणमतिभिः कैश्चिदधुना
नमद्भिः कः पुंसामयमतुलदर्पज्वरभरः ॥६०॥

 60. That man is indeed born (truly great) whose white skull (after death) is placed by (Siva) the enemy of Madana (Cupid) high on the head as an ornament ; (and) what is (worth) this rising fever of exceeding pride in men, who are nowadays adored by some people with minds intent on the preservation of their lives !  [The great Siva is called Kapali, Kapala meaning skul] ; the popular belief is that He puts on His head the skull of a hero whose wonderful life lived on earth merits this distinction.]

परेषां चेतांसि प्रतिदिवसमाराध्य बहुधा
प्रसादं कि नेतुं विशसि हृदय क्लेशकलितम् ।
प्रसन्ने त्वय्यन्तः स्वयमुदितचिन्तामणिगणो
विविक्तः संकल्पः किमभिलषितं पुष्यति न ते ॥६१॥

 61. Why, O heart, dost thou set thyself on winning good graces, so hard to secure, by daily propitiating other men's minds in various ways? When, being serene inwardly and free from society, thou hast gems of thought rising up of themselves (i.e. when desires do not induce your thinking), what objects mere wish (even ) would not bring to thee ?

 [The idea would come out more clearly, if we read, as many have done, क्लेशकलिलं and चिन्तामणिगुणः ; the first expression would then mean "a (chaotic) mass of troubles" instead of hard } to secure, and the verb विशसि would have its primary sense of "entering into". स्वयमुदितचिन्तामणिगणः would then mean "having the virtue of a philosopher's stone developed of itself in thee" --i.e., प्राप्तिः, one of the eight Yogic powers. विविक्तः we prefer to render as "free from the company of others"–a state opposed to what is implied when we have to depend on others for gratifying our desires.]

परिभ्रमसि कि मुधा क्वचन चित्त विश्रम्यतां
स्वयं भवति यद्यथा भवति तत्तथा नान्यथा ।
अतीतमननुस्मरन्नपि च भाव्यसंकल्पय
नतर्कितसमागमाननुभवामि भोगानहम् ।।६२।

 62. Why dost thou, my mind, wander about in Vain ? Rest (thyself) somewhere. Whatever happens in a particular way, happens so by itself, and not otherwise. So not thinking over the past, nor resoiving about the future, I realize enjoy ments that come without engaging my thoughts

एतस्माद्विरमेन्द्रियार्थगहनादयासन्नादाश्रय
श्रेयोमार्गमशषङ्गःखशमनव्यापारदकं क्षणात् ।
स्वामीभावमुपैहि संत्यज निजां कल्लोललोलां गति
सा भूय भज भङ्गुरां भवरत चेतः प्रसीदाधुना ।।६३।

 63. Desist, o heart, from the troublous labyrinth of sense-objects ; take that path of (highest) good which is capable of bringing about in a moment the destruction of endless troubles; get thee to the state of thy Atan ; give up thy strear-like agitated fix; b¢ calm now and never again seek transient worldly attachments.

मोहं मजसे ससुपा रतिं चन्द्रार्धभूडामणौ ।
चेतः स्थगतरंगिणीतभुवमासभङ्गीकुरु ।
को को बीच बुद्बुदेषु च तड्रिलेखासु च औषु अँ
ज्वलाग्न थु च पन्नगेषु च सुहुङगेषु च प्रशसः ।। ६४।।

 64. Clear of delusion and earn devotion to

Him whose crown is begemmed with the crescent. Oh heart, accept attachment to some spot on the banks of the celestial river (Gaiga). What reli ability is there on waves or bubbles, fashes of lightning or (Smiles of) fortune, in tongues of fame, serpents, or hosts of friends ?

चेतश्चिन्तय मा रमां सकृदिसमस्थायिनीमस्थया
भूपालभृकुटीकुटीविहरणव्यापारपण्याङ्गनाम् ।
कन्थाकञ्चुकिनः प्रविश्य भवनद्वाराणि वाराणसी
रथ्यापंक्तियु पाणिपात्रपतितां भिक्षामपेक्षामहे ॥६५॥

 65. 0 heart, never for a while earnestly think of the frail goddess of fortune, whose business is to sell herself away while moving in her haunt, namely, the wrinkle of a king's brow (i.e. the bargain is struck by the smile or the frown of kings). Let us clothe ourselves in ragged garments and entering the doors of houses in the streets of Varanasi wait for the alms to be placed in the receptacle of our hands.

अग्र गीतं सरसकवयः पाश्र्वयोदक्षिणात्याः
पश्चाल्लीलावलयरणितं चामरग्राहिणीनाम् ।
यद्यस्त्वेवं कुरु भवरसास्वादने लम्पटत्वं
न चेचतेः प्रविश सहसा निविकल्पे समाधौ ।।६६।।

 66. If there are songs (going on) before you, sweet (skilful) poets from the South by your side and the tinkling of the moving bracelets of female waiters with waving chories in their hands, then lavishly attach thySelf to the enjoynent of worldly happiness. If otherwise, O my heart, then plunge into the absolute type of meditation.

[निबकल्प समाधि-—The deepest concentration losing al separate consciousness of the knower, the known, and the knowing . चमर is the bushy tail of the yak used as a fan, being one of the insignia of royalty.

The argument in this sloka is that if you can find only enjoyment everywhere, you may enjoy, but really such enjoyment cannot be found in this World of miseryAll worldly pleasures are transient and limited. For in the next sloka we find that the author is preaching the useless- ness of the fulfilment of worldly desires.]

प्राप्ताः श्रियः सकलकामदुघास्ततः कि
न्यस्तं पदं शिरसि विद्विषतां ततः किम् ।
संपादिताः प्रणयिनो विभवैस्ततः कि
कल्पस्थितस्तनुभृतां तनवस्ततः किम् ।६७।

 67. Though embodied beings obtain that prosperity from which all desires are milked, what then ? What if their feet be placed on the heads of their enemies ? Or what if their wealth brings friends, or if their bodies endure till the end of the creative cycle ?

भक्तिर्भवे मरणजन्मभयं हृदिस्थं
स्नेहो न बन्धषु न मन्मथजा विकाराः ।

संसर्गदोषरहिता विजन वनान्ता
वैराग्यमस्ति क्रिमितः परमर्थनीयम् ।।६८।।

 68. When there is devotion for Siva, as also fear of birth and death in the heart, no attach ment for family, no excitement of sexual passions -when there is the Solitude of forest depths un sulkhed by the company (of worldly men, and there is renunciation-what better, then, is to be wished for ?

तस्मादनन्तमजरं परमं विकासि
तद्ब्रह्म चिन्तय किमेभिरसद्विकल्पः।
यस्यानुषङ्गिण इमें भुवनाधिपत्य-
भोगादयः कृपणलोकमता भवन्ति ।।६६lt

 69. What avails all this agitating over the unreal ? Meditate, therefore, on that Supreme, in finite, ageless, effulgent Brahman, in the light of which all such enjoyments as the sovereignty of the world appear as the desires of pitiable men !

पातालमाविशसि यासि नभो विलङ्घय
दिङ्मण्डलं भ्रमसि मानस चपलेन ।
भ्रान्त्यापि जातु विमलं कथमात्मनीनं
न ब्रह्म संस्मरसि निधृतिमेशि येन ।n७० ।।

 70. Being thus agitated, O mind, thou (now descendest into the nether regions, (nowsoarest up beyond the skies, and wanderest all around the four quarters. Why, even by mistake, thou dost not once concentrate on that Brahman, of the nature of Self and bereft of all imperfections, whereby you may attain supreme bliss !

 [आत्मनीनम्-means *'belonging to Self,” as the real state of Self is Brahman. The other reading आत्मलीनम् would mean, ‘‘submerged in Self, being its substance or reality.

किं वेदैः स्मृतिभि पुराणपठनेः शास्त्रेर्महाविस्तरैः
स्वर्गग्रामचैटीनिवासफलदैः कर्मक्रियाधिभूमेः।
मुधकं भवदुःखभाररचनाविध्वंसकालानल
स्वात्मानन्दपदप्रवेशकलनं शर्षेर्बाणिग्वृत्तिभिः ॥७१॥

 71. What are worth the Vedas. the Smyrtis, the readings from the Puranas, the vast Sastras, or the mazes of ceremoniais, which give us, as their fruits, a resting-place in heaven, (which is, as it were, ) a village (interspersed) with huts! All else is but the bargaining of traders except that one way which admits one into the state of Supreme bliss in one's Self. and which is like the (final) destructive fire to consume the evolving mass of Worldly miseries.

 [The Sastras, by which are meant here logic, grammar, etc., and the six systems of philosophy, are said to be vast because of the amplitude of comment, illustration and argument with which their doctrines have been developed.}

यतो मेरुः श्रीमान्निपतति युगान्ताग्निवलितः
समुद्रः शुष्यन्त प्रचुरमकरग्राहनिलयाः ।
धरा गच्छत्यन्तं धरणिधरपादेरपि धृता
शरीरे का वार्ता करिकलभकर्णाग्रचपले ॥।७२ ॥

 72. Seeing that, when set all over with the fires of cyclic destruction the stately mountain. Meru topples down, the seas which are the abode of numerous sharks and aquatic animals are dried up, and the earth (itself) comes to an end, though held firm by the feet of mountains, what to speak of this body as unsteady as the tip of the ear of a young elephant !

 [ धरणिधर-—According to Hindu mythology the moun tains are regarded as the supporters of the earth युगान्ताग्नि-cosmic confiagration at the end of a —The cycle.]

गात्रं संकुचितं गतिविगलिता भूटा च दन्तावलि
दृष्टिर्नश्यति वर्धते बधिरता वक्त्रं च लालायते ।
वायं नाद्रियते न बान्धवजनो भार्या न शुभूषते
हा कई पुरुषस्य जीर्णवयसः पुत्रोऽप्यसिआयते ।।७३।।

 73. (In old age) the body becomes shrivelled, the gait becomes unst¢adythe teeth fall out, the eye-sight is fost, deatfn$$ increases, the month $laVers, relatives do not value (one's} words, the wf does not nurse, and ever1 tth soft furns hostile, Oh the misery of a man of Worn-out age !

वर्ण' सितं झटिति बोध्य शिरोरुहाणां
स्थानं जरापरिभवस्य तदा पुमांसम् ।।
आरोपितास्थिशतकं परिहृत्य यान्ति
चण्डालकूपमिव ' दूरतरं तक्षयः ॥ ७४ ॥

 74. Seeing the grey hairs on the head of a man, emblematic of discomfiture by old age, outhful women at once fy away from him, as if from a Chandala’s (the untouchable in caste) well whereon is placed a structure of bones !

 [ आरपितास्थिशतकं—May be taken to qualify पुमांसम् or कूपम् , if it be taken to qualify the former, it would mean : this franework of bones (meaning the old man) It was a custom in former times with the Chandalas to line their well with boxes for ornamentation.]

यावत्स्वस्थमिदं शरीरमरुजं यावज्जरा झरतो
यावच्चेन्द्रियशक्तिरप्रतिहता यावक्षयो नायुषः ।
आत्मश्रेयसि तावदेव विदुषा कार्यः प्रयतो महा
संदीप्ते भवने तु कूपखननं प्रत्युद्यमः कीदृशः ॥ ७५ ॥

 75. As long as this body is free from disease and decrepitude, as long as s¢nility is far off, as long as the powers of the senses are unaffected and life is not decaying. so long, wise persons should put forth mighty exertions for the sake of their Supretre good, for when the house is on fire what avails setting about digging a well (for water) ?

तपस्यन्तः सन्तः किमधिनिवसमः सुरनदीं
गुणोदारान्दारानुत परिचरामः सविनयम् ।
पिबामः शास्त्रौघानुत विविधकाव्यामृतरसा-
न विद्मः कि कुर्मः कतिपयनिमेषायुषि जने ॥ ७६ ॥

 76. Shall we live by the celestial river prac- tising austerities, or shall we amiably serve (our) wives graced by virtues ; shall we drink of the currents of scripural literature, or of the nectar of diverse poetical literature ? Man having the longevity of a few twinklings of the eye, we do not know which (of these) to undertake !

दुराराध्याश्चामी तुरगचलचितः क्षितिभुजो
वयं च स्थूलेच्छाः सुमहति फले बद्धमनसः ।
जरा देहं मृत्युर्हरति दयितं जीवितमिदं
सखे नान्यच्छे यो जगति विदुषोऽन्यत्र तपसः ॥ ७७ ॥

 77. These rulers of the world have minds restless like a horse and (therefore) difficult to please, while we are subitious with mints pitched on vast gain ; age stcals away bodily strength and death cuts short this dear life. Ath ! friend, nothing is good for the wise in this world except ing the practice of austerities !

माने स्लापिनि खण्डिते व बभूति नैं प्रयातेऽथनेि
क्षणे बन्धुजगे गते परिजने नछ शनेयुवने ।

युक्त' केवलमेतदेव मुधियां यमहनुवन्पथः
पूतग्नावगिरीन्द्रकन्दररूटकुञ्ज निवासः क्वचित् ॥ ७८ ॥

 78. When honour has feded, #ealth has be> come ruined, those who sue for faeurs have de perted in disappointment, friends have diad!ed away, retainers have left, and youth has gradually decayed, there remains only one thing proper for the wise. -residence somewhere in a reve on the side of a valley of the Himal«yas whose rocks are purified by the waters of the Ganga.  [ जहनकन्या - The Gais is so called or accoutt of the myth that Ri Jahnu drark it up BY the disgauged at through his ear or thigh, whe ja its course towards the Bay of Bengal after its descent from the eavenx it over• flowed the sacrificial platform of the Rsi. Ex& Eping tion of the traditional place where the Rs is supposed to have lived in ancient times, suggests the kelihood ef the course of the river being obstructed by an extensive eminence with pervious soi and of is delayed evergence on the other side.]

रम्याचन्द्रमरीचग्रस्तृणवती रम्या वनान्तःस्थली
रम्यं साधुसमागमागत्सुखं का रम्यः कथाः १
कोसोपहितबाष्पबिन्दुरलं रम्यं नेिथा मुर्गों
सर्वे' रम्यमनित्यतामुपगते चिंते न चिन्मः ॥ ७६ । ।

 79, Delightful are t <ay of the most, delightful the grassy plots in the outskirts of the forest, delightful are the pleasure of wise ren's society, delightful the narratives in poetical litera ture, and delightful the face of the beloved swimming in the tear-drops of ( feigned ) anger . Everything is charming, but nothing is so when the mind is possessed by the evanescence of things.

रम्यं हयंतलं न कि वसतये श्रव्यं न गेयादिकं
कि वा प्राणसमासमगममुखं नैवधिकप्रीतये ।
कितु भ्रान्तपतङ्गयक्षपवनव्यालोलदीपाङ्करः
च्छायाचञ्चलमाकलय्य सकलं सन्तो वनान्तं गताः ।। ८० ।।

 80. Is not a palace pleasant to dwell in ? Is not music with its accompaniments agreeable to listen to? Is not the society of women, dear as life itself, very pleasing ? Yet, wise men have gone away to the forest, regarding these things as un stable as the shadow of a lamp's filame flickering through the puf of the wings of a deluded moth

 [ शान्त also has the meaning of hovering.' ]

आसंसारात्त्रिभुवनमिदं चिन्वतां तात ताद्
हुनेवास्माकं नयनपदवीं श्रोत्रमार्ग” गतो बा ।
योऽयं धत्ते विषयकरिणीगाढणूढाभिमानः
क्षीबस्यान्तकरणकारिणः संयमानायलीलाम् ॥ ८१ ॥

 81. Oh dear ! in our quest through the three worlds from the very beginning of their creation, none such has come within sight or hearing, that can play the part of a controlling trap for the elephant of his mind when maddened by the mysterious, deep-rooted infaluation for the feimale elephant of sense-object

 [ आनाय is the elephanttrap. Another reading is आलान which means ‘a tying post for an elephant" क्षीबस्य~‘of the maddened".]

यदेतत्स्वच्छन्दं विहरणमकार्पण्यमशनं
सहाय सव।सः श्रुतमुपशमकलतफलम् ।
मन मन्दस्पन्दं बहिरपि चिरस्यापि विमृश-
न जाने कस्येषा परिणतिरुदरस्य तपसः । ८२ ।।

 82. This freedom to wander aboutthis food to which no meanness attaches, the company of holy men, the cultivation of Vedic wisdomof which (unlike other vows) the only fruit is spirit ual peace, the mind also restrained in its move ments towards external things. —to such a con summation, I know not after lifelong reflection, what noble austerities may lead !

 [ उषशम is the cessation of the illusions, and so of the worries, of the world. This is said to be the only fruit borne by the pursuit of this vownamely, धतम or study of Vedic wisdom, other vovs being ordained to bear fruits in the form of worldly prosperity. ]

जीर्णा एव मनोरथाश्च हृदये यातं च तद्यौवनं
हन्ताङ्गषु गुणाश्च वन्ध्यफलतां याता गुणज्ञ विना ।

किं युक्त सहसाभ्युपेति बलवान्कालः कृतान्तोऽक्षमी
हा ज्ञातं मदनान्तकाङत्रियुगलं मुक्त्वास्ति नान्या गतिः ॥८३॥ ।

 83. Desires have worn off in our heart. Aas! youth has also passed away from the body. The virtues have proved barren for want of apprecia tive admirers. The powerful, all-destroying, un relenting Death is fast has tening in ! What is to be done ? Ah me ! I see there is no other refuge left except the feet of the Destroyer of Cupid [ मदनान्तक–Siva is so called in allusion to His having turned the god Cupid to ashes on the eve of His marriage with Gauri. ]

महेश्वरे वा जगतामधीश्वरे
जनार्दने वा जगदन्तरात्मनि ।
न वस्तुभेदप्रतिपत्तिरस्ति ।
तथापि भक्तिस्तरुणेन्द्रशेखरे ॥ । ८४ ।। ।

 84. I make no difference in substance between Siva, the Lord of the universe and Visnu, the in most Self of the universe. But still my devotion is (attached to the One in whose crest there is the crescent nmoon

 [ This oka has been brought forward by the poet as a doubt may arise in the mind from the preceding loka where the poet says that Siva is the only Lord to take our refuge in. Here the poet says that really there is no difference between Siva and Vishnu . But he is by nature attached to Siva. This is what is called Isra nigthi, or the devotion to one's own ideal.

 The word Janardana has been variously derived, the verb अ→ meaning both ‘destroying" and 'protecting' . If the former meaning be taken, then the word would mean **slayer of he Janas' (some demons living in the sea.)

 जगदन्तरात्मनि—This word has been variously inter- preted: (1) the inmost Self of the universe', (2) ‘‘One, who is the knower of all inner things in the universe' ', (3) One who is the Self of all in the universe, or it- may mean, (4) <in whose Self is the whole universe. }

स्पुरत्रज्योत्स्नाधवलिततले क्वापि पुलिने
सुखासीनाः शान्तध्वनिषु रजनीषु धूसरितः ।
भवाभोगोद्विग्नाः शिव शिव शिवेत्युचवचसः
कदा यास्यामोऽन्तगतबहुलबाष्पाकुलदशम् ।। ८५ ।।

 85. Sitting in peaceful posture, during nights when all sounds are stilled into sience, some where on the banks of the heavenly river which shine with the white glow of the bright-diffused moonlightand fearful of, the miseries of birth and death, crying aloud f*Siva, Siva, Siva,” an ! when shall we attain that ecstasy which is charac terized by copious tears of joy held in internal control !

 [ The last line reads ais differently-कदा स्यामानन्दोत बहलबाष्पाकुलदृशः .When shall we have our eyes filled with copious tears arising out of joy ?!

वितीर्णा सर्वस्वे तरूणकरुणापूर्णहृदयाः
स्मरन्तः संसारे विगुणपरिणामां विधिगतिम् ।
वयं पुण्यारण्ये परिणतशरचन्द्रकिरण
स्त्रियामा नेष्यामो हरचरणचिन्तैकशरणाः ।। ८६ ।।

 86. Giving away all possessions, with a heart filled with tender compassion, remembering the course of Destiny which ends so ruefully in this world and, as the only refuge, for us. meditating on the feet of Hara ( i. e. Siva ), O! We shall spend, in the holy forest, nights aglow with the beams of the full autummal moon

कदा वाराणस्याममरतटिनीरोधसि वस
वसानः कौपीनं शिरसि निदधानोऽञ्जलिपुटम् ।
अये गौरीनाथ त्रिपुरहर शम्भो त्रिनयन
प्रसीदेति क्रोशन्निमिषमिव नेष्यामिं दिवसान् ।। ८७ ।।

 87When shall I pass the days like a moment, residing on the banks of the celestia river in Varanasi, clad in kalpina (a strip of cloth) and with folded hands raised to the forehead, crying out ——‘Oh Lord of Gauri, the Slayer of Tripura, the Giver of all good, the Three-eyed, have mercy!"

ज्ञात्वा गाङ्गः पयोभिः शुचिकृमुमफल रर्चयित्वा विभो रैव
ध्येये ध्यानं निवेश्य क्षितिधरकुहरग्नावपर्यमूले ।

आत्मारामः फलाशी गुरुवचनरतस्त्वत्प्रसादात्स्मरारे
दुःखं मोक्ष्ये कदाहं समक्ररचरणे पुंसि सेवासमुपथम् । ८८ ।।

 88. Having bathed in the waters of the Gaiga and worshipped Thee,O Lord, with unblem ished fruits and fowers and having concentrated my mind, by my stony bed within the mountain cave, on the object of my meditation—blissful in the Seif alone, living on fruits, and devoted to the Guru's words-when shall I, O Thou Enemy of Cupid, through Thy grace becomme released from the grief which has arisen from my serving the man of prosperity ?

 [ समकरचरणे—with the sign of a shark in | the feet" said to be a sign of uncommon prosperity | according to the science of divination by bodily signs. ]

एकाकी निःस्पृहः शान्तः पाणिपात्रो दिगम्बरः ।
कदा शंभो भविष्यामि कर्मनिर्मलनक्षमः ॥ ८ ॥

 89. O Siva, when shall I, living alone, free from desires, peaceful in mind, with only the hand to eat from and the four quarters for garment (i.e. naked), be able to root out all Karma ?

पाणि पात्रयतां निसर्गशुचिना भैक्षेण संतुष्यतां
यत्र क्वापि निषीदतां बहुतृणं विश्वं मुहुः पश्यताम् ।
अस्यागेऽपि तनोरखण्डपरमानन्दावबोधस्पृशा
मध्व कोऽपि शिवप्रसादसुलभः संपत्स्यते योगिनाम् ।। ६० ॥

 90. Those who have only their hand to eat

from, who are contented with begged food, pure by itself, who repose themselves anywhere (i.e. require no house or bed), who constantly regard the universe like almost a blade of grass, who even before giving up the body experience the uninterrupted Supreme Bliss--for such Yogis indeed the path which is easy of access by Siva's grace becomes attainable. (The path, that is to sayof Moks? or supreme liberation).

कौपीनं शतखण्डजर्जरतरं कन्था पुनस्तादृशी
नेश्चिन्त्यं निरपेक्षभेक्षमशनं निद्रा श्मशाने वने ।
स्वातन्त्र्येण निरङ्कशं विहरणं स्वान्त प्रशान्तं सदा
स्थैर्य’ योगमहोत्सवेऽपि च यदि त्रेलोक्यराज्येन किम् ॥४१॥

91. If there is a kapina (even) worn out and shredded a hundred times and a wrapper also of the same condition, if one is free from all disquiet ing thought, if food there is, obtained uncondition ally from begging,andsleep on a crenation ground or in the forest, if one wanders alone without any let or hindrance, if the mind is always calmand if one is steadfast in the festive joy of Yoga, what is then worth the rulership of the three worlds ?

ब्रह्माण्डं मण्डलीमात्रं किं लोभाय मनस्विनः ।
शफरीस्फुरितेनाब्धिः क्षुब्धो न खलु जायते ॥ ४९ ॥

 92. Can this universe which is but a mere reflection,engender greed in wise men ? The ocean surely does not become agitated by the movement of a little fish.

 [Just as a fish cannot set up a swaying of the ocean, so this universe, a mere irage in Pune Cotusciousess cannot move the wise me yb ided y themselves with it, to any idea of covetousness. मण्डलं may simply mean *an orb". which being = me thing is of little count to the wise man,

मातर्लक्ष्मि भजस्व कंचिदपरं मकाइक्षिणी मा स्म भू-
भ गेषु स्पृहयालवस्तव वशे का निःस्पृहाणामसि
सद्यःस्यूतपलाशपत्रपुटिकापात्रे पवित्रीकृते
भिक्षावस्तृभिरेव संप्रतिं वयं वृत्तिं समीहामहे ॥ ४३ ॥

93. O Mother Lakshmi (Goddess of wealth , serve (thou) someone else ; do not be longing for me. Those who desire enjoyment are subject to thee. but what art thoi to us who are free from desire8 ? Now we wish to live upon food articles obtained from begging and placed, (conformably to its) being sanctified, in a receptacle of Palaka leaves pieced together on the spot

 [These Palaka vessels are enjoined in the Smrtis as purifying the food kept in them.}

महाशय्या पृथ्वी विपुलमुपधानं भुजलता
वितानं चाकाशं व्यजनभनुकूलोऽयमनिल।
शरच्चन्द्रो दीपो विरतिवनितासङ्गमुक्तिः
सुखी शान्तः शेते मुनिरनुभूतिनृप इव ॥ e४ ।।

 94, The earth is his high bed. the arms his

ample pillow, the sky is his canopy, the genia) breeze his fan, the autumnal moon is his lamp, and rejoicing in the company of abnegation as his wife, he sage lies down. happily, and peace fully, like a monarch of undiminished glory.

भिक्षाशी जनमध्यसङ्गरहितः स्वायत्तचेष्टः सदा
हानादानविरक्तमार्गनिरतः कश्चित्तपस्वी स्थितः ।
रथ्याकर्णविशीर्णजीर्णवसनः संप्राप्तकन्थासनो
निर्मान निरहंकृतिः शमसुखभोगैकबद्धस्पृहः ।। ६५ ।।

 95. There lives the real ascetic who feeds him self on alms, unattached to the society of men, always free in his efforts (i.e. without obligation or restraint from outside) and pursuing a path of indifference as regards what to give up or What to take; his worn out garment is made up of rags cast away in the streets, and his seat is a blanket received by chance ; he is devsid of pride and egoism and he is concerned only in enjoying the happiness arising from the control of mind.

चण्डालः किमयं द्विजातिरथवा शूद्रोऽथ किं तापसः
किं वा तत्त्वविवेकपेशलमतियगीश्वरः कोऽपि किम् ।
इत्युत्पन्नविकल्पजपमुखरेराभाष्यमाणा जन
र्ने क्रद्धाः पथि नैव तुष्टमनसों यान्ति स्वयं योगिनः ।। ६६ ।।

 96. When accosted by people who loquaci ously express doubt and surmise, such as f/s he a Chandala, or a twice-born one, or a Sudra, or an ascetic, or perhaps some supreme Yogi with his mind full of the discrimination of Reality, the Yogis themselves go their way neither pleased nor displeased in mind .

 [The Chandala is accursed beyond the pale of the four castes , while the Sudra belongs to the fourth caste. The Brahmana, Katriya, and Vaisya form the three twice-born castes.]

हिंसाशून्यमयललभ्यमशनं धात्रा मरुत्कल्पितं
व्यालान पशवस्तृणाङ्करभुजस्तुष्टाः स्थलीशायिनः ।
संसारार्णवलद्धनक्षमधियां वृत्तिः कृता सा नृणा
तामन्वेषयतां प्रयान्ति सततं सर्वं समाप्त गुणा: ।। ६७ ।।

 97. (If) for serpents (even) air has been provided by the Creator as food obtainable with out killing or toiling ; (if ) beasts are contented with feeding on grass-sprouts and lying on ground; for men (also} with intelligence strong enough to lead across the ocean of transmigratory exist ence, some such livelihood has been created; and those who seek this have all their gunas invaria bly brought to their final dissolution

 [When the gas -- s?I ya, Yajas, and vanta5-> are finally reduced ( to the inactivity of equipoise, the Yogi reaches beyond Mivi.

 The last line may also be interpreted differently But in rummaging for it all one's virtues are apt to come to an end.]

गङ्गातीरे हिमगिरिशिलाबद्धपद्मासनस्य
ब्रह्मध्यानाभ्यसनविधिना योगनिद्रां गतस्य।
कि तेर्भाव्यं मम सुदिवसैर्यत्र ते निविशङ्कः
कण्डूयन्ते जरठहरिणाः स्वाङ्गमनं मदीये ॥६८॥

 98. Will those happy days come to me when on the bank of the Gaiga, sitting in the totus posture on a piece of stone in the Himalayas, I shall fall into the yoga-tiard (i.e. lose all con sciousness in Sandhi or perfect concentration) resulting from a regular practice of the contem plation of Brahman. and when old antelopes having nothing to fear, will rub their limbs against my body !

 [ पझासनम्-lit. lotus-seat; sitting cross-legged so that the soles of the feet protrude above alog the thighs]

पाणिः पात्रं पवित्रं मणपरिगतं भैक्षमक्षय्यमन्न
विस्तीर्णा’ वस्त्रमाशादशकमचपलं तल्पमस्वल्पमुवीं ।
येषां निःसङ्गताीकरणपरिणतस्वान्तसंतोषिणस्ते
अन्याः सन्त्रस्तदन्यत्र्यतिकरनिकराः कर्म नेिमूचयन्ति ,'&& ? ।

 99, With the hand serving as sarci cop, with begAcad food that comes through wandering and never runs short, with the ten quarters ys their ample garnent and the earth as a fixed, spacious bed-ble५3ed are they who, having for$aken the nशnifolk Worldly associations which all attitude of want breed8, and selt-contented with a heart fully matured through their acceptance of abso lute seclusion, root out all Kaurma (i.e. the com. plex of causes and effects which grows on as action and desire in life follow each other).

 [देन्यव्यतिकरनिकराः We prefer to take as the many forms of contact with the | world which result from the poverty of an attitude of seeking after Worldly objects. ]

मातमं दिन तात मास्त सखे तेजः सुबन्धो जल
भ्रातव्यंम निबद्ध एव भवतामन्यः प्रणामाञ्जलिः।
युष्मत्सङ्गवशापजातसुकृतस्फारस्फुरन्निर्मल-
ज्ञानापास्तसमस्तमोहमहिमा लीये परब्रह्मणि ॥ १०० ।।

 100. O Earth, my mother !O Wind, my father ! O Fire, my friend !O Water, my good relative ! O Sky, my brother ! here is my last salutation to you with clasped hands ! Having cast away Infa ; tuation with its wonderful power, by means of an amplitude of pure knowledge resplendent with merits developed through my association with you all, I now merge in the Supreme Brahman.

 [The terms of familiarity and endeament used of the five elements are Appropriate in view of the point final of blisful paiting to which the ¥ogi has been carried through those subtle 1800s or essences of the tive ele ments which characterize intermediate h9ges of Yogie practice.]

इति वरग्लीशतक सम्पूर्णम् ।

Here ends the Vairagya-Satakauth