QUOTES FROM SUBHAASHITA TRISHATEE OF RAJA BHARTRIHARI
Vairagya Shakatam
The great philosopher-poet, Bharthruhari, was the King of Ujjain. He was the elder step brother of the renowned Vikramaaditya. His life presents to us a living account of a person’s transformation from a pleasure-loving king to an ascetic. It was he who gave us the immortal Subhashita Trishati consisting the trilogy of Neeti Sataka, Sringara Sataka and Vairagya Sataka which truly reflect his life expeiences as a king, as a lover and as an ascetic.
Given below is selection of verses from the Vairaagya Shatakam, one of the shatakams of the trilogy mentioned above.
चूडोत्तंसितचन्द्रचारुकलिका चञ्चच्छिखाभास्वरो
लीलादग्धविलोलकामशलभः श्रेयो दिशाग्रे स्फुरन् ।
अन्तस्फूर्जदपारमोहतिमिरप्राग्भारमुच्चाटयन्
चेतस्सद्मनि योगिनां विजयते ज्ञानप्रदीपो हरः ॥।
Choodothamsita-chandrachaarukalikaa-chanchachchhikhaabhaaswaro
Leelaadagdha-vilola-kaamashalabhah shreyo dishaagre sphuran
Antahsphoorjad-apaara-mohatimira-praagbhaaram-uchchaatayan
Chetah sadmani yoginaam vijayate jnaanapradeepo harah [1]
With the crescent moon adorning his locks, (the fire from his third eye) burning Cupid playfully like a butterfly ( in the fire of a lamp), His fame spreading in all directions, Lord Shiva abides in the hearts of Yogis as the light of knowledge dispelling the dense darkness of ignorance.
उत्खातं निधिशङ्कया क्षितितलं ध्माता गिरेर्धातवो
निस्तीर्णस्सरितांपतिर्नृपतयो यत्नेन संभाविताः ।
मन्त्राराधनतत्परेण मनसा नीताः श्मशाने निशाः
प्राप्तः काणवराटकोऽपि न मया तृष्णेऽधुना मुञ्च माम् ॥
Utkhaatam nidhishankayaa kshititalam dhmaataa girerdhaatavo
Nisteernah saritampatirnripatayo yatnena santoshitaah
Mantraaraadhanatatparena manasaa neetaah shmashaane nishaah
Praaptah kaanavaraatako’pi na mayaa trishne ‘dhunaa muncha maam [4]
In search of treasures the earth was dug up, the minerals in the mountains were smelted, the vast oceans were crossed, kings were propitiated with great effort, nights were spent in the cemetery chanting mantras – all these I did for the sake of satisfying the greed for wealth. But not even a penny came out of these efforts. O Greed! Please leave me now.
भ्रान्तं देशमनेकदुर्गविषमं प्राप्तं न किञ्चित्फलं
त्यक्त्वा जातिकुलाभिमानमखिलं सेवा कृता निष्फला ।
भुक्तं मानविवर्जितं परगृहेष्वाशंकया काकवत्
तृष्णे जृंभसि पापकर्मनिरते नाद्यापि संतुष्यसि॥
Bhraantam desamanekadurgavishamam praaptam na kinchitphalam
Tyaktwaa jaatikulaabhimaanamakhilam seva kritaa nishphalaa
Bhuktam maanavivarjitam paragriheshwaashankaya kaakavat
Trishne jrimbhasi paapakarmanirate naadyaapi santushyasi [5]
I wandered through many countries, often inaccessible and difficult to traverse, without gaining anything. Service to kings and rich persons, setting aside caste and family dignity, also proved futile. Food was taken in the houses of others without shame like a crow looking askance for fear of being caught. O Greed! You have made me do all these wrong things; still you are far from being satisfied.
आदित्यस्य गतागतैरहरहस्संक्षीयते जीवितं
व्यापारैर्बहुकार्यभारगुरुभि: कालोऽपि न ज्ञायते।
दृष्ट्वा जन्मजराविपत्तिमरणं त्रासश्च नोत्पद्यते
पीत्वा मोहमयीं प्रमादमदिरां उन्मत्तभूतं जगत् ॥
Aadityasya gataagatairaharahah samksheeyate jeevitam
Vyaapaarairbahukaaryabhaaragurubhih kaalo’pi na jnaayate
Drishtwaa janma jaraavipattimaranam traasashcha notpadyate
Peetwaa mohamayeem pramaadamadiraam unmattabhootam jagat [7]
Every day, as the Sun rises and sets, there is erosion in life, each day bringing one nearer to death. Because of the burden of worldly activities in which human beings are immersed, they are unaware of the inexorable efflux of time. In spite of seeing, before one’s eyes, birth, old age, disease and death, there is no sense of fear. The whole world, because of its indifference and carelessness about these facts of life, has lost its senses intoxicated by the delusion (that every thing would be fine).
हिंसाशून्यमयत्नलभ्यमशनं धात्रा मरुत्कल्पितं
व्यालानां पशवः तृणांकुरभुजः सृष्टा स्थलीशायिनः।
व्यालानां पशवः तृणांकुरभुजः सृष्टा स्थलीशायिनः।
संसारार्णवलंघनक्षमधियां वृत्तिः कृता सा नृणाम्
यामन्वेषयतां प्रयान्ति सततं सर्वे समाप्तिं गुणाः॥
यामन्वेषयतां प्रयान्ति सततं सर्वे समाप्तिं गुणाः॥
Himsaashoonyamayatnalabhyamashanam dhaatraa marutkalpitam
Vyaalaanaam pashavah trinaankurabhujah srishtaah sthaleeshaayinah
Samsaaraarnavalamghanakshamadhiyaam vrittih kritaa saa nrinaam
Yaamanweshayataam prayaanti satatam sarve samaaptim gunaah [10]
The Creator Brahmaa has made such an arrangement that snakes get air, which is their food, without hurting any other being and without making any special effort to get it. Similarly, cattle live on green grass and sleep on the bare earth (and they don’t have to do anything to get these things). For humans, who have the capacity and intelligence enough to cross this ocean of samsara, the means of living created are such that, in seeking them out, all of their good qualities come to an end (meaning they have to compromise on their innate good qualities or they have to use up all their good qualities for the sake of making a living).
भोगा न भुक्ताः वयमेव भुक्ता: तपो न तप्तं व्यमेव तप्ताः
कालो न यातो वयमेव यातास्तृष्णा न जीर्णा व्यमेव जीर्णाः
Bhogaa na bhuktaa vayameva bhuktaastapo na taptam vayameva taptaah
Kalo na yaato vayameva yaataastrishnaa na jeernaa vayameva jeernaah [12]
We never did consume (enjoyed) the objects of enjoyment; on the contrary we ourselves were consumed (eaten, weakened). We never did any tapas (penance, literally heat); on the contrary we ourselves were heated (subjected to physical suffering). For us Time never passed; we ourselves passed into Time (our life span was reduced day by day). Our greed did not become old (weak); on the contrary we only became old (aged).
[Note: Here the poet has made of use words which can be applied in two different meanings]
क्षान्तं न क्षमया गृहोचितसुखं त्यक्तं न सन्तोषतः
सॊढाः दुस्सहशीतवाततपनक्लेशा: न तप्तं तपः।
ध्यातं वित्तमहर्निशं नियमितप्राणैर्न शंभो: पदं
तत्तत्कर्म कृतं यदेव मुनिभिस्तैस्तैः फलैर्वञ्चिताः॥।
Kshaantam na kshamayaa grihochitasukham tyaktam na santoshatah
Soddhaah dussahasheetavaatatapanakleshaah na taptam tapah
Dhyaatam vittamaharnisham niyamitapraanairna shambhoh padam
Tattatkarma kritam yadeva munibhistaistaih phalairvanchitaah [13]
We forgave others not out of an attitude of forgiveness (but because we were powerless to do anything else). We renounced worldly things not willingly (but because we could not afford it or could not enjoy it). We endured extremes of cold, heat and wind but we did not do any tapas (penance). We thought of wealth day and night but we never meditated, controlling our breath, on the lotus-feet of Lord Shiva. We practiced all those things which the saints practice (kshama, renunciation, tapas and dhyaana) but we could not achieve the result (liberation) which the saints achieve by these means.
अवश्यं यातारश्चिरतरमुषित्वापि विषयाः
वियोगे कोभेदस्त्यजति न मनो यत्स्वयममून् ।
वियोगे कोभेदस्त्यजति न मनो यत्स्वयममून् ।
व्रजन्तः स्वातन्त्र्यादतुलपरितापाय मनसः
स्वयं त्यक्त्वाह्येते शमसुखमनन्तं विदधति॥
स्वयं त्यक्त्वाह्येते शमसुखमनन्तं विदधति॥
Avashyam yaataarah chirataramushitwaapi vishayaah
Viyoge ko bhedastyajati na mano yatswayamamoon
Vrajantah swaatantryaadatulaparitaapaaya manasah
Swayam tyaktwaa hyete shamasukhamanantam vidadhati [16]
Pleasures of the senses will certainly go away, though after staying with us for a long time. What difference does it make if this separation is voluntary? But our mind does not want to leave these pleasures voluntarily. When these pleasures leave us themselves, our mind becomes stricken with grief. On the other hand, if they are voluntarily forsaken, it produces infinite peace and tranquility of mind.
भिक्षाशनं तदपि नीरसमेकवारं
शय्या च भू: परिजनो निजदेहमात्रं ।
शय्या च भू: परिजनो निजदेहमात्रं ।
वस्त्रं विशीर्णशतखण्डमयी च कन्था
हा हा तथापि विषया न परित्यजन्ति ॥
हा हा तथापि विषया न परित्यजन्ति ॥
Bhikshaashanam tadapi neerasamekavaaram
Shayyaa cha bhooh parijano nijadehamaatram
Vastram visheernashatakhandamayee cha kanthaa
Ha ha tathaapi vishayaa na parityajanti [18]
A person eats food, dry and devoid of any taste, once a day by begging. He sleeps on the bare earth. His only servant is his own body. His clothing is very old and tattered. In spite of all this, the desire for the pleasures of the senses does not leave him. It is a pity indeed!
अजानन्दाहात्म्यं पततु शलभो दीपदहने
स मीनोऽप्यज्ञानात् बडिशयुतमश्नातु पिशितं ।
स मीनोऽप्यज्ञानात् बडिशयुतमश्नातु पिशितं ।
विजानन्तोऽप्येते वयमिह विपज्जालजटिलान्
न मुञ्चामः कामानहह गहनो मोहमहिमा ॥
न मुञ्चामः कामानहह गहनो मोहमहिमा ॥
Ajaanan daahaatmyam patatu shalabho deepadahane
Sa meeno’pyajnaanaat badishayutamashnaatu pishitam
Vijaananto’pyete vayamiha vipajjaalajatilaan
Na munchaamah kaamaanahaha gahano mohamahimaa [20]
The butterfly, without knowing that fire will burn, leaps into the flame of the lamp and gets burnt. Fish, because of their ignorance, bite into the meat tied to the angle of the fishing rod and get pierced. But we, knowing well that these pleasures will ultimately lead to sorrow and suffering, cling to these pleasures and do not leave them. Great indeed is the power of illusion.
मृत्पिण्डो जलरेखया वलयितः सर्वोप्ययं नन्वणु
भागीकृत्य स एव संयुगशतैः राज्ञां गणैर्भुज्यते
ते दद्युः ददतोऽथवा किमपरं क्षुद्रा दरिद्रा भृशं
धिक् धिक् तान् पुरुषाधमान् धनकणान् वाञ्छन्ति तेभ्योऽपि ये
Mritpindo jalarekhayaa valayitah sarvopyayam nanvanu
Bhaageekritya sa eva samyugashataih raajnaam ganairbhujyate
Te dadyuh dadato’thavaa kimaparam kshudraa daridraa bhrisham
Dhikdhik taanpurushaadhamaan dhanakanaan vaanchchhanti tebhyo’pi ye [25]
The kings have divided a ball of earth, surrounded by water and composed of atoms, into small portions and have taken possession of these portions after fighting with each other. Such being the case, what these kings, mean and poor (stingy), can give to others? Fie on those worst of men who want to get from these very kings little bits of money.
पुरा विद्वत्तासीदुपशमवतां क्लेशहतये
गता कालेनासौ विषयसुखसिद्ध्यै विषयिणां ।
गता कालेनासौ विषयसुखसिद्ध्यै विषयिणां ।
इदानीम् संप्रेक्ष्य क्षितितलभुजः शास्त्रविमुखा
नहो कष्टं साऽपि प्रतिदिनमधोधः प्रविशति ॥
नहो कष्टं साऽपि प्रतिदिनमधोधः प्रविशति ॥
Puraa vidwattaaseedupashamavataam kleshahataye
Gataa kaalenaasau vishayasukhasiddhyai vishayinaam
Idaaneem samprekshya kshititalabhujah shaastravimukhaa-
naho kashtam saa’pi pratidinamadhodhah pravishati [27]
In the olden days learning and scholarship was used by people, who had withdrawn themselves from the pleasures of the senses, to gladden the mind and drive away sorrow. By the passage of time learning was used by pleasure-loving people as an instrument to acquire objects of pleasure. Now, seeing that the kings have turned their faces away from the shaastraas, it is sad to see that learning and scholarship is sliding down more and more.
माने म्लायिनि खण्डिते च वसुनि व्यर्थं प्रयातेऽर्थिनि
क्षीणे बन्धुजने गते परिजने नष्टे शनैर्यौवने ।
क्षीणे बन्धुजने गते परिजने नष्टे शनैर्यौवने ।
युक्तं केवलमेतदेव सुधियां यज्जह्नुकन्यापयः पूतग्रावगिरीन्द्रकन्दरदरीकुञ्जे निवासः क्वचित्॥
Maane mlaayini khandite cha vasuni vyartham prayaate’rthini
Ksheene bandhujane gate parijane nashte shanairyauvane
Yuktam kevalametadeva sudhiyaam yajjanhukanyaapayah
Poota-graava-gireendra-kandara-daree-kunje nivaasah kwachit [30]
There comes in the life a person a time when his reputation fades, wealth diminishes or is lost, supplicants for alms or money go away disappointed, relatives become rare, servants leave and old age starts creeping in. When that time comes, the only proper thing to do is to retire into one of the caves of a mountain washed by the holy waters of the river Gaga.
भोगे रोगभयं कुले च्युतिभयं वित्ते नृपालाद्भयं
मौने दैन्यभयं बले रिपुभयं रूपे जराया भयं
मौने दैन्यभयं बले रिपुभयं रूपे जराया भयं
शास्त्रे वादिभयं गुणे खलभयं काये कृतान्तात् भयं
सर्वं वस्तु भयान्वितं भुवितले वैराग्यमेवाभयम्
सर्वं वस्तु भयान्वितं भुवितले वैराग्यमेवाभयम्
Bhoge rogabhayam kule chyutibhayam vitte cripaalaadbhayam
Moune dainyabhayam bale ripubhayam rupe jaraayaa bhayam
Shaastre vaadibhayam gune khalabhayam kaaye kritaantaat bhayam
Sarvam vastu bhayaanwitam bhuvitale vairaagyamevaabhayam [32]
There is fear of disease in the enjoyment of pleasures. There is fear of fall in status for a reputed dynasty. There is fear from the king for the wealthy. In silence there is fear of weakness. In strength there is fear of enemies. In beauty there is fear from old age. For those proficient in shaastraas there is fear from debaters. For good qualities there is fear from evil men. There is fear from death for the body. Everything in this world has fear from some or other source. Only Vairagyaa (non-attachment to pleasures) has no fears.
सा रम्या नगरी महान् स नृपतिः सामन्तचक्रं च तत्
पार्श्वे तस्य स विदग्ध परिषत् ताश्चन्द्रबिम्बाननाः ।
पार्श्वे तस्य स विदग्ध परिषत् ताश्चन्द्रबिम्बाननाः ।
उद्रिक्तः स च राजपुत्रनिवहः ते बन्दिनस्ताः कथाः
सर्वं यस्य वशादगात् स्मृतिपथं कालाय तस्मै नमः
सर्वं यस्य वशादगात् स्मृतिपथं कालाय तस्मै नमः
Saa ramyaa nagaree mahaan sa nripatih saamantachakram cha tat
Paarshwe tasya sa vidagdhaparishat taashchandrabimbaananaah
Udriktah sa cha raajaputranivahah te bandinastaah kathaah
Sarvam yasya vashaadagaat smritipatham kaalaaya tasmai namah [34]
That beautiful city, that great king, that circle of subordinate kings, that assembly of intelligent ministers and those moon-faced (beautiful) women by his side, those enthusiastic princes, those minstrels who sang his praises and those stories they narrated – all these became mere memories by the power of kaala ( Time). I offer my humble obeisance to Kaala.
गंगातीरे हिमगिरिशिलाबद्धपद्मासनस्य
ब्रह्मध्यानाभ्यसन विधिना योगनिद्रां गतस्य।
ब्रह्मध्यानाभ्यसन विधिना योगनिद्रां गतस्य।
किं तैर्भाव्यं मम सुदिवसैर्यत्र ते निर्विशंका:
संप्राप्स्यन्ते जरठहरिणा: शृंगकण्डूविनोदम्॥
संप्राप्स्यन्ते जरठहरिणा: शृंगकण्डूविनोदम्॥
Gangaateere himigirishilaabaddhapadmaasanasya
Brahmadhyaanaabhyasana vidhinaa yoganidraam gatasya
Kim tairbhaavyam mamasudivasairyatra te nirvishankaah
Sampraapsyante jarathaharinaah shringakandoovinodam [38]
The poet visualizes himself as seated in the lotus pose on the rock of a mountain washed by the holy waters of the Ganga and, meditating on the Brahman, slips into yogic sleep. While he is in this yoganidraa the old deer in the forest, without any apprehension, come near him and derive the pleasure of scratching their horns on his body. The poet wonders whether this vision of his will ever be realized and such good days will actually come in his life.
स्फुरत्स्फारज्योत्स्नाधवलिततले क्वापि पुलिने
सुखासीन:: शान्तध्वनिषु रजनीषु द्युसरितः।
सुखासीन:: शान्तध्वनिषु रजनीषु द्युसरितः।
भवभोगोद्विग्नः शिव शिव शिवेत्यादिवचसा
कदा स्यामानन्दोद्गतबहुलबाष्पाप्लुतदृशः
कदा स्यामानन्दोद्गतबहुलबाष्पाप्लुतदृशः
Sphuratsphaarajyotsnaadhavalitatale kwaapi puline
Sukhaaseenaah shaantadhwanishu rajaneeshu dyusaritah
Bhava bhogodwignah shiva shiva shivetyaadivachasaa
Kadaa syaamaanandodgata-bahula-baashpaapluta-drishah [39]
Tossed about mentally by this samsaara, the poet visualizes himself seated comfortably on the sandy river bed of the Ganges bathed in the milky whiteness of moonlight, uttering the names of Shiva and his eyes filled with copious tears of joy (on meditating on the beautiful form of the Lord). He wonders whether he will ever have such a beautiful experience.
महादेवो देवः सरिदपि सैषा सुरसरित्
गुहा एवागारं वसनमपि ता एव हरितः ।
गुहा एवागारं वसनमपि ता एव हरितः ।
सुहृद्वा कालोऽयं व्रतमिदमदैन्य व्रतमिदं
कियद्वा वक्ष्यामो वटविटप एवास्तु दयिता॥।
कियद्वा वक्ष्यामो वटविटप एवास्तु दयिता॥।
Mahaadevodevah saridapi cha saishaa surasarit
Guhaa evaagaaram vasanamapi taa eva haritah
Suhridwaa kaalo’yam vratamidamadainya vratamidam
Kiyadwaa vakshyaamo vatavitapa evastu dayitaa [40]
Shiva is the God. Ganga is the holy river. Cave is the shelter. The four quarters are the clothes. Kala (Death) is the friend. Vow is courage. What else is to be said? Let the banyan tree which provides the shelter be the loved one.
[Note: The poet here visualizes the simple and uncomplicated life of a person who has renounced the world]
एकाकी निस्पृहश्शान्तः पाणिपात्रो दिगंबरः ।
कदा शंभो भविष्यामि कर्मनिर्मूलनक्षमः ॥
कदा शंभो भविष्यामि कर्मनिर्मूलनक्षमः ॥
Ekaakee nisprihah shaantah paanipaatro digambarah
Kadaa shambho bhavishyaami karmanirmoolanakshamah[41]
The poet says “O Lord! Alone and without desires, tranquil and having nothing other than my palms for receiving alms, having only the four quarters as my clothes, when shall I be capable of destroying the results of my actions?”
आशानामनदी मनोरथजला तृष्णातरंगाकुला
रागग्राहवती वितर्कविहगा धैर्यद्रुमध्वंसिनी ।
मोहावर्तसुदुस्तरातिगहना प्रोत्तुंगचिन्तातटी
तस्याः पारगताः विशुद्धमनसो नन्दन्ति योगीश्वराः॥
Aashaa naama nadee manorathajalaa trishnaatarangaakulaa
Raagagraahavatee vitarkavihagaa dhairyadrumadhwamsinee
Mohaavartasudustaraatigahana prottungachintaatatee
Tasyaah paaragataah vishuddhamanaso nandanti yogeeshwaraah [42]
The river desire has imagination as water, greed as its waves, and attachment as crocodiles and debate as the birds. This river sweeps away the tree of courage. It is difficult to cross because of the whirls of delusion and its depth. Its high banks are thoughts (worries). Only the yogis of pure mind who cross this river will attain real happiness.
विद्यानाधिगता कलंकरहिता वित्तं च नोपार्जितं
शुश्रूषापि समाहितेन मनसा पित्रोर्न संपादिता ।
शुश्रूषापि समाहितेन मनसा पित्रोर्न संपादिता ।
आलोलायतलोचना युवतयः स्वप्नेऽपि नालिंगिताः
कालोऽयं परपिण्डलोलुपतया काकैरिव प्रेर्यते॥
कालोऽयं परपिण्डलोलुपतया काकैरिव प्रेर्यते॥
Vidyaanaadhigataa kalankarahitaa vittam cha nopaarjitam
Shushrooshaa’pi samaahitenamanasaa pitrorna sampaaditaa
Aalolaayatalochanaa yuvatayah swapne’pi naalingitaah
Kaalo’yam parapindalolupatayaa kaakairiva preryate [45]
The poet reflects on the life of persons who go through it without any aim. They go through life without acquiring unblemished learning or wealth. They do not take care of their parents with devotion. They do not have the company of beautiful women even in their dreams. This means they do not attain dharma, artha or kaama which are the first three purushaarthas. Such people go through life as parasites feeding on the food offered by others, like crows.
वयमिह परितुष्टाः वल्कलैस्त्वं दुकूलैः
सम इह परितोषो निर्विशेषो विशेष: ।
सम इह परितोषो निर्विशेषो विशेष: ।
स तु भवतु दरिद्रो यस्य तृष्णा विशाला
मनसि च परितुष्टे कोऽर्थवान् को दरिद्रः॥
मनसि च परितुष्टे कोऽर्थवान् को दरिद्रः॥
Vayamiha paritushtaa valkalaistwam dukoolaih
Sama iha paritosho nirvishesho visheshah
Sa tu bhavatu daridro yasya trishnaa vishaalaa
Manasi cha paritushte ko’rthavaan ko daridrah [47]
One who has renounced the world speaks to the King thus:
We are happy with our clothes made of tree barks. You are happy with silken clothes. The happiness of both is equal; one is not greater than the other. The one who is extremely greedy is the real poor man. When one is mentally content with what one has who is rich and who is poor?
चण्डालः किमयं द्विजातिरथवा शूद्रोऽथ किं तापसः
किम् वा तत्त्वविवेकपेशलमतिर्योगीश्वरकोऽपि वा ।
किम् वा तत्त्वविवेकपेशलमतिर्योगीश्वरकोऽपि वा ।
इत्युत्पन्न विकल्पजल्पमुख्ररैः संभाष्यमाणा जनैः
न क्रुद्धाः पथि नैव तुष्टमनसो यान्ति स्वयं योगिनः॥
न क्रुद्धाः पथि नैव तुष्टमनसो यान्ति स्वयं योगिनः॥
Chandaalah kimayam dwijaatirathavaa shoodro’tha kim taapasah
Kim va tattwavivekapeshalamatiryogeeshwara ko’pi kim
Ityutpanna vikalpajalpamukharaih sambhaashyamaanaa janai-
rnakruddhaah pathi naiva tushtamanaso yaanti swayam yoginah [51]
When a group of yogis is passing through a village, people have doubts about their identities. One may be a chandala, a brahmin, a shoodra, an ascetic, one who has known the highest truth, or a yogi. They talk among themselves loudly. But the yogis hear their comments calmly; they are neither angry nor happy, they move on with their tranquility undisturbed by the loud noises made by the crowd.
मोहं मार्जय तामुपार्जय रतिं चन्द्रार्धचूडामणौ
चेतः स्वर्गतरंगिणी तटभुवामासंगमंगीकुरु ।
चेतः स्वर्गतरंगिणी तटभुवामासंगमंगीकुरु ।
को वा वीचिषु बुद्बुदेषु च तटिल्लेखासु च स्त्रीषु च
ज्वालाग्रेषु च पन्नगेषु च सरिद्वेगेषु च प्रत्ययः ॥
ज्वालाग्रेषु च पन्नगेषु च सरिद्वेगेषु च प्रत्ययः ॥
Moham maarjaya taamupaarjaya ratim chandraardha-choodaamanau
Chetah swarga-taranginee-tatabhuvaam-aasangam-angeekuru
Ko va veechishu budbudeshu cha tadillekhaasu cah streeshu cha
Jwaalaagreshu cha pannageshu cha saridwegeshu cha pratyayah [53]
Wipe out your illusions, develop love for Lord Shiva who sports the half-moon on his locks and set your heart on the banks of the celestial river Ganga. How can you trust waves, bubbles, flashes of lightning, women, volcanoes, snakes and flow of the rivers? (All things material are ever-changing, evanescent.)
अग्रे गीतं सरसकवयः पर्श्वतो दाक्षिणात्याः
पृष्ठे लीलावलयरणितं चामरग्राहिणीनां ।
पृष्ठे लीलावलयरणितं चामरग्राहिणीनां ।
यद्यस्त्येवं कुरु भवरसास्वादने लम्पटत्वं
नो चेच्चेतः प्रविश सहसा निर्विकल्पे समाधौ ॥
नो चेच्चेतः प्रविश सहसा निर्विकल्पे समाधौ ॥
Agre geetam sarasakavayah paarshwato daakshinaatyaah
Prishthe leelaavalayaranitam chaamaragraahineenaam
Yadyaastyevam kuru bhavarasaaswaadane lampatatwam
No chechchetah pravisha sahasaa nirvikalpe samaadhau [55]
The poet tells his mind: “O Mind! If there is music in front, witty poets from the South on the sides, the tinkling sound of bracelets of the playful damsels who wave the chamaaras (fans) from behind, then settle down to enjoy these worldly things. If otherwise, O mind! enter without delay into nirvikalpa samadhi ( the state wherein all plurality ends and the Ultimate Truth only remains).
विरमत बुधाः योषित्संगात् क्षणभंगुरात्
कुरुत करुणामैत्रीप्रज्ञावधूजनसंगमं ।
कुरुत करुणामैत्रीप्रज्ञावधूजनसंगमं ।
न खलु नरके हाराक्रांतं घनस्तनमण्डलं
शरणमथवा श्रॊणीबिंबं रणन्मणिमेखलं॥
शरणमथवा श्रॊणीबिंबं रणन्मणिमेखलं॥
Viramata budhaah yoshitsangaat kshanabhanguraat
Kuruta karunaa-maitree-prajnaa-vadhoojana-sangamam
Na khalu narake haaraakraantam ghanastanamandalam
Sharanamathavaa shroneebimbam rananmanimekhalam [56]
O wise men! avoid the company of women which is extremely fleeting. Kindness, friendship, knowledge – these are the brides whose company you should keep. Full breasts of damsels adorned with necklaces or the hips adorned with diamond- studded tinkling waistbands will not come to your rescue when you are in hell (as punishment for the wrongs you have done)
मातर्लक्ष्मि भजस्व कंचिदपरं मत्काङ्क्षिणी मा स्म भूः
भोगेषु स्पृहयालवो नहि वयं का निस्पृहानामसि ।
भोगेषु स्पृहयालवो नहि वयं का निस्पृहानामसि ।
सद्यस्स्यूत पलाशपत्रपुटिका पात्रे पवित्रीकृतै
र्भिक्षासक्तुभिरेव संप्रति वयं वृत्तिं समीहामहे ॥
र्भिक्षासक्तुभिरेव संप्रति वयं वृत्तिं समीहामहे ॥
Maatarlakshmi bhajaswa kanchidaparam matkaangkshinee ma sma bhoo-
rbhogeshu sprihayaalavo nahi vayam ka nisprihaanaamasi
Sadyasyoota palaashapatraputikaa paatre pavitreekritai-
rbhikshaasaktubhireva samprati vayam vrittim sameehaamahe [57]
O mother Lakshmi! You please go to some one else. Do not become attached to me. We have no desire for the pleasures of the senses. What are you for people who are not without any desire? We live by begging daily for a handful of powdered grains in a bowl made by stitching together a few fresh leaves of the palasa tree and consecrating it by offering it to the Lord before we partake of it.
गंगातरंगहिमशीकरशीतलानि
विद्याधराध्युषित चारुशिलातलानि ।
विद्याधराध्युषित चारुशिलातलानि ।
स्थानानि किं हिमवतः प्रलयं गतानि
यत्सावमानपरपिण्डरता: मनुष्याः ॥
यत्सावमानपरपिण्डरता: मनुष्याः ॥
Gangaatarangahimasheekarasheetalaani
Vidyaadharaadhyushitachaarushilaatalaani
Sthaanaani kim himavatah pralayam gataani
Yatsaavamaana parapindarataah manushyaah [59]
Have those spots of the Himalayas vanished which are cooled by the water droplets from the waves of the Ganga or the beautiful rocky places occupied by vidyaadharaas ? If not why are people depending on the food provided by others suffering indignities in the process (They should retire to those natural places of the Himalayas and seek their liberation from the cycle of births and deaths)
मही रम्या शय्या विपुलमुपधानं भुजलता
वितानं चाकाशं व्यजनमनुकूलोऽयमनिलः।
वितानं चाकाशं व्यजनमनुकूलोऽयमनिलः।
स्फुरद्दीपश्चन्द्रो विरतिवनितासंगमुदितः
सुखं शान्तः शेते मुनिरतनुभूतिर्नृप इव॥
सुखं शान्तः शेते मुनिरतनुभूतिर्नृप इव॥
Mahee ramyaa shayyaa vipulamupadhaanam bhujalataa,
Vitaanam chaakaasham vyajanamanukooloyamanilah
Sphuraddeepashchandro virativanitaasangamuditah
Sukham shaantah shete muniratanubhootirnripa iva [67]
The earth is a beautiful bed, the hand folded at the elbow serves as a pillow, the canopy is the sky, the cool breeze is like a fan, and the moon serves the purpose of a lamp, the damsel virati (non-attachment, renunciation) provides company – in this environment the saint sleeps happily like a king.
किं वेदैः स्मृतिभिः पुराणपठनैः शास्त्रैर्महाविस्तरैः
स्वर्गग्रामकुटीनिवासफलदैः कर्मक्रियाविभ्रमैः
स्वर्गग्रामकुटीनिवासफलदैः कर्मक्रियाविभ्रमैः
मुक्त्वैकं भवबन्धदुखरचनाविध्वस्तकालानलं स्वात्मानन्दपदप्रवेशकलनं शेषाः वणिग्वृत्तयः
Kim vedaih smritibhih puraanapathanaih shaastrairmahaavistaraih
Swargagraamakutee nivaasaphaladaih karmkriyaavibhramaih
Muktwaikam bhavabandhadukharachanaavidhwastakaalaanalam
Swaatmaanandapadapraveshakalanam sheshaa vanigvrittayah [69]
What is the use of studying and performing the complex rituals expounded in the Vedas, smritis, puraanaas and sastras, the only fruit of which is living in a small house in a small village in Heaven? Except the effort which will burn all the sorrows and miseries of the samsaaraa and enable one to attain the bliss of the Self, other things are simply trading, giving something in exchange for something else.
मातर्मेदिनि तात मारुत सखे तेजः सुबन्धो जल
भ्रातर्व्योम निबद्ध एव भवतामेष प्रणामाञ्जलिः ।
भ्रातर्व्योम निबद्ध एव भवतामेष प्रणामाञ्जलिः ।
युष्मत्संगवशोपजातसुकृतोद्रेकस्फुरन्निर्मल ज्ञानापास्तसमस्तमोहमहिमा लीये परे ब्रह्मणि॥
Maatarmedini taata maruta sakhe tejah subandho jala
Bhraatarvyoma nibaddha eva bhavataamesha pranaamaanjalih
Yushmat-sangavashopajaata-sukritodreka-sphurannirmala-
Jnaanaapaasta-samasta-mohamahimaa leeye pare brahmani [73]
O mother Earth! father Air! friend Fire! relative Water! brother Space! I offer Salutations to you all by joining the palms of my hands. With your help I have done meritorious deeds and thus purified I have attained to true knowledge which has dispelled my delusions and now I merge my self in the Brahman.
यावत्स्वस्थमिदं शरीरमरुजं यावच्च दूरे जरा यावच्चेन्द्रियशक्तिरप्रतिहता यावत्क्षयोनायुषः ।
आत्मश्रेयसि तावदेव वपुषा कार्यप्रयत्नो महान्
संदीप्ते भवने तु कूपखननं प्रत्युद्यमः कीदृशः ॥
संदीप्ते भवने तु कूपखननं प्रत्युद्यमः कीदृशः ॥
Yaavatswasthamidam shareeramarujam yaavachcha doore jaraa
Yavachchendriyashaktirapratihataa yaavatkshayonaayushah
Aatmashreyasi taavadeva vapushaa kaarya prayatno mahaan
Sandeepte bhavane tu koopa khananam pratyudyamah keedrishah [74]
When the body is still healthy, when old age is far away, when all the senses are working with peak efficiency, when there are still many more years to live, one should endeavour intensely, using this body, to elevate the self to the highest state. Trying to do this when one is at the fag end of one’s life is like starting to dig a well when the house is already on fire.
तृष्णा शुष्यत्यास्ये पिबति सलिलं शीतमधुरं
क्षुधार्तः शाल्यन्नं कबलयति मांसादिकलितं ।
क्षुधार्तः शाल्यन्नं कबलयति मांसादिकलितं ।
प्रदीप्ते कामाग्नौ सुदृढतरमालिंगति वधूं
प्रतीकारं व्याधेः सुखमिति विपर्यस्यति जनः ॥
प्रतीकारं व्याधेः सुखमिति विपर्यस्यति जनः ॥
Trishaa shushyatyaasye pibati salilam sheetamadhuram
Kshudhaartah shaalyannam kabalayati maamsaadikalitam
Pradeepte kaamaagnau sudridhataramaalingati vadhoom
Prateekaaram vyaadheh sukhamiti viparyasyati janah [ 78]
When the mouth is dry because of thirst one drinks cool, sweet water. When one is afflicted with hunger, one eats cooked rice mixed with pieces of meat. When one is afflicted by lust one seeks union with one’s wife. What is remedy for thirst, hunger and lust people wrongly think as pleasure.
धन्यानां गिरिकन्दरेषुवसतां ज्योतिः परं ध्यायतां आनन्दाश्रुकणान् पिबन्ति शकुनाः निश्शंकमंगेशया:।
अस्माकं तु मनोरथाविरचित प्रासाद वापीतट -क्रीडाकाननकेलिकौतुकजुषां आयुः परं क्षीयते ॥
Dhanyaanaam girikandareshu vasataam jyotih param dhyaayataam
Aanandaashrukanaan pibanti shakunaah nihshankamankeshayaah
Asmaakam tu manorathaavirachita praasaada-vaapeetata-
Kreedakaanana-kelikautukajushaam aayuh param ksheeyate [84]
Those realized souls who live in the caves of mountains and meditate upon the Supreme self shed tears of joy which the birds of the wild drink sitting on their laps without fear or apprehension. For us who build castles, lagoons and gardens in our imagination and entertain ourselves in a dream-like state, only the ayuh (life span) goes on diminishing; no higher goal is achieved.
आक्रान्तं मरणेन जन्म जरसा विद्युच्चलं यौवनं
सन्तोषो धनलिप्सया शमसुखं प्रौढांगनाविभ्रमैः ।
सन्तोषो धनलिप्सया शमसुखं प्रौढांगनाविभ्रमैः ।
लोकैर्मत्सरिभिर्गुणाः वन भुवो व्यालैर्नृपा दुर्जनै
रस्थैर्येन विभूतयोऽप्युपहता ग्रस्तं न किं केन वा ॥
रस्थैर्येन विभूतयोऽप्युपहता ग्रस्तं न किं केन वा ॥
Aaakraantam maraanena janma jarasaa vidyuchchalam yauvanam
Santosho dhanalipsayaa shamasukham praudhaanganaavibhramaih
Lokairmatsaribhirgunaah vana bhuvo vyaalair-nripaa durjanai-
rasthairyena vibhootayo’pyupahataa grastam na kim kena vaa [85]
Birth is invaded by death, youth which is fleeting as the lightning by agedness (senility), contentment by greed for wealth, tranquility by the flirtations of women, good qualities by jealous persons, forests by snakes, kings by evil men and abundance of riches by instability. There is nothing in this world which is not adversely affected by something or other.
आयुर्वर्षशतं नृणां परिमितं रात्रौ तदर्धं गतं तस्यार्धस्यपरस्यचार्धमपरं बालत्व वृद्धत्वयोः
शेषं व्याधिवियोगदु:खसहितं सेवादिभिर्नीयते
जीवे वारितरंगचञ्चलतरे सौख्यं कुतः प्राणिनाम्
जीवे वारितरंगचञ्चलतरे सौख्यं कुतः प्राणिनाम्
Aayurvarshashatam nrinaam parimitam raatrau tadardham gatam
Tasyaardhasya parasyachaardhamaparam baalatwa vriddhatwayoh
Shesham vyadhiviyogadukhasahitam sevaadibhirneeyate
Jeeve vaaritarangachanchalatare saukhyam kutah praaninaam [88]
The lifetime of a person is limited to one hindered years. Half of this is wasted in the night. One half of the remaining half is spent in childhood and old age. The balance period is somehow lived by service or other occupations undergoing sufferings by disease, separation from loved ones and grief from misfortunes. Where is happiness in this life which is as transient as the waves in the ocean?
व्याघ्रीव तिष्ठति जरा परितर्जयन्ती
रोगाश्च शत्रव इव प्रविशन्ति देहं।
रोगाश्च शत्रव इव प्रविशन्ति देहं।
आयुः परिस्रवति भिन्नघटादिवांभः
लोकस्तथाप्यहितमाचरतीति चित्रं॥
लोकस्तथाप्यहितमाचरतीति चित्रं॥
Vyaaghreeva tishthati jaraa paritarjayantee
Rogaashcha shatrava iva praharanti deham
Aayuh parisravati bhinnaghataadivaambho
Lokastathaapyahitamaacharateeti chitram [90]
Senility stands threatening like a tigress, diseases attack the body like enemies, life is ebbing out of the body as water from a pot with holes; in spite of all this it is amusing to see people engage themselves in undesirable activities.
स्नात्वा गांगैः पयोभिः शुचिकुसुमफलैरर्चयित्वा विभो त्वां
ध्येये ध्यानं नियोज्य क्षितिधरकुहरग्रावपर्यंकमूले ।
आत्मारामः फलाशी गुरुवचनरतस्त्वत्प्रसादात्स्मरारे दु:खान्मोक्ष्ये कदाऽहं तव चरणरतो ध्यानमार्गैकनिष्ठः
Snaatwaa gaangaih payobhih shuchikusumphhalairarchayitwaa vibho twaa,
Dhyeye dhyaanam niyojya kshitidhara-kuhara-graava-paryanka-moole
Aaatmaaraamah phalaashee guruvachanaratastwatprasaadaatsmaraare,
Dukhaanmokshye kadaa’ham tava charanarato dhyaanamaargaikanishthah [91]
Bathing in the sacred waters of the Ganga, worshipping You, O Lord!, with fresh flowers and fruits, meditating on your beautiful form seated on a rock in a Himalayan cave, experiencing the bliss of the self, living only on fruits, following the advice of the guru, heart set on your lotus feet and establishing myself in dhyaanayoga, when shall I, by Your grace, be liberated from the miseries of this samsaara ?
गात्रं संकुचितं गतिर्विगलिता भ्रष्टा च दन्तावलिः
दृष्टिर्नश्यति वर्धते बधिरता वक्त्रं च लालायते
दृष्टिर्नश्यति वर्धते बधिरता वक्त्रं च लालायते
वाक्यं नाद्रियते च बांधवजनो भार्या न शुश्रूषते
हा कष्टं पुरुषस्य जीर्णवयसः पुत्रोऽप्यमित्रायते
हा कष्टं पुरुषस्य जीर्णवयसः पुत्रोऽप्यमित्रायते
Gaatram samkuchitam gatirvigalitaa bhrashtaa cha dantaavalih
Drishtirnashyati vardhate badhirataa vaktram cha laalaayate
Vaakyam naadriyate cha bandhavajano bhaaryaa na shushrooshate
Ha kashtam purushasya jeernavayasah putropyamitraayate [95]
The body has shrunk, the walk is tottering, the teeth have fallen, the sight has dimmed, hearing is diminished, saliva drips from the mouth, relatives do not heed the words, the wife also does not render service, even the son has become an enemy. O ! the misery of an aged person.
अहौ वा हारे वा बलवति रिपौ वा सुहृदि वा
मणौ वा लोष्टे वा कुसुमशयने वा दृषदि वा ।
मणौ वा लोष्टे वा कुसुमशयने वा दृषदि वा ।
तृणे वा स्त्रैणे वा मम समदृशो यान्ति दिवसाः क्वचित्पुण्येऽरण्ये शिवशिवशिवेति प्रलपतः ॥
Ahau vaa haare vaa balavati ripau vaa suhridi vaa,
Manau vaa loshte va kusumashayane vaa drishadi vaa
Trine vaa straine vaa mama samadrisho yaanti divasaah
Kwachitpunye’ranye shivashivashiveti pralapatah [98]
My days are passed in a sacred forest chanting the name of Shiva and having the same equal vision whether it is a snake or a garland, an enemy or a friend, a diamond or a lump of clay, a bed of flowers or of stone, a bundle of grass or a group of women.
चला लक्ष्मीश्चला प्राणाश्चलं जीवितयौवनं
चलाचले च संसारे धर्म एको हि निश्तितः
चलाचले च संसारे धर्म एको हि निश्तितः
Chalaa lakshmeeshchalaa praanaashchalam jeevitayauvanam
Chalaachale cha samsaare dharma eko hi nishchalah [100]
Wealth is fleeting, breath is fleeting, life is fleeting and youth is fleeting. In this world of moveable and immoveable life
forms only dharma is stable, permanent.
forms only dharma is stable, permanent.