Bhartruhari Yb - #001, Full Texts of Niti Satakam and Vairagya Satakam

BHARTRUHARI YB: #001, FULL TEXTS OF NITI SATAKAM AND VAIRAGYA SATAKAM
BHARTRUHARI YB
Please read this when you feel fully depressed. THE FULL TEXTS OF BHARTRUHARI'S NITI SATAKAM AND VAIRAGYA SATAKAM, ARE AVAILABLE IN POST NO. 1. Object of this blog: 1. Introduce Bhartruhari's works to the world readers. 2. Practical use of Niti Sàtakam: Deals with ethics in life. An unethical life is like a rudderless boat. 3. Practical use of Vairagya Satakam: Man is caught in a vortex of endless desires like a derailed train. Bhartrihari brings back the readers to the rails.
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Monday, July 10, 2006
#001, FULL TEXTS OF NITI SATAKAM AND VAIRAGYA SATAKAM

PRONUNCIATION TABLE CHAPTER 1 PRAYER CHAPTER 2WAYS OF FOOLS muurkha paddhati CHAPTER 3WAYS OF SCHOLARS vidvat paddhati CHAPTER 4WAYS OF SELF RESPECT AND VALOR maana sàurya paddhati CHAPTER 5WAYS OF MONEY AND WEALTH artha paddhati CHAPTER 6WAYS OF RASCALS durjana paddhati CHAPTER 7WAYS OF GENTLEMENsujana paddhati Pronunciation is essentially phonetic throughout the verses. The poet prays the dimensionless God. This is not worship of idols, for which India is famous. How fools behave! How they fail to understand the world, and how the world finds it difficult to understand the fools The scholars try to live gracefully. GLOSSARY CUM SANSKRIT ENGLISH MINI DICTIONARY.
Persons of self respect and grace do not stoop down to menial levels just for the sake of survival.
The entire world revolves around money. Earn money! Persons without money will be like living corpses. The poet lists out the qualities of rascals and how to live with them.
The poet lists out the natural qualities of virtuous persons.
CHAPTER 8WAYS OF GOOD SAMARITANS paroopakaara paddhati CHAPTER 9WAYS OF COURAGEOUS dhairya paddhati CHAPTER 1WAYS OF FATE daiva paddhati CHAPTER 11WAYS OF ACTIONS AND THEIR CONSEQUENCESkarma paddhati
In the 6th and 7th Centuries India, there was great emphasis on helping others. It is not just charity. It is an inherent characteristic in majority of people. Children are taught from infancy. How the courageous persons live their lives in full, even in trying circumstances.
The poet discusses the ways of God and the imponderables, invisibles.
The poet believes in determinism, rebirths, and the carrying forward of virtues and sins over series of births. At a time when science was not developed to optimum levels and when there were hundreds of events and forces beyond the control of man such as epidemics, fires, droughts and floods, quakes and wild animals, this fatalistic approach is understandable. From the 7th Century, the situation further worsened and reached rock bottom when Muslims started invading India from the North West and ransacking the villages brutally. This Bhartruhari did not witness.
PRONUNCIATION TABLE aa - long A as in ant, bat, cat. c - as in chalk, chat (without aspirate). The sound of k has been avoided. d` - Retroflex 'd' as in dog, donkey, door. ee - long e, as in bake, care, dare, fare. ii - long i, as in beat, cheat, deal, eel, feel, heal. l` - heavy l. n` - heavy n. oo - Long o, as in goat, coat, note. s` - as in sack, salary, sand. t` - retroflex t, as in tap, ten, tin, ton, tune. uu - long u as in school, pool, tool. Every effort has been made to maintain the phonetic spelling.
INTRODUCTION AND FAQs Bhartruhari, who? Bhartruhari was a poet. == from India == 5th Century A.D. == Language: Sanskrit poet. What is Niti Satakam? Sàtakam is a book of 100 verses. (satam = centum Indo European root). Niiti is Ethics. What was Bhartruhari's original occupation? He was king turned monk cum poet. Was Bhartruhari religious or secular? In 5th C. Islam was not born. Christianity did not enter North India. == Bhartruhari looks religious. But secular.
NITI SATAKAMCHAPTER 1PRAYER to that God who is beyond dimensions of direction and time; an embodiment of pure intellect; can be understood only through one's own self effort and experience; brilliant and peaceful. dik kaalaad(i)y an avacchinna ananta cin maatra muurtaye sva anubhuuty eeka maanaaya namah sàantaaya teejase! dik = directions such as East, West, North and South; kaala = time; adi = etc. anavacchinna = beyond; ananta = infinite; cin maatra muutraye = to the embodiment of pure intellect; sva = self; anubhuuti = experience; eeka = only; maanaaya = can be understood; namah = salutations; saantaaya = to the peaceful; teejase = brilliant.
CHAPTER 2: WAYS OF A FOOL (muurkha paddhati)
adhigata paramaarthaan pashooitaan maavamhsthaas trusham iva laghu lakshmiir naiva taan shrushaddhi abhinava mada lekhaa s`yaama ganòoa sthalaanaam na bhavati bisatantur varashaam varashaanaam It is easy to explain an ignorant person. Easier to explain a scholar. Even the creator cannot explain to a person of a little knowledge suffering from pride. agnaha sukham aaraadhyah sukhataram aaraadhyate visèeshagnah gnaana lava durvidagadha brahma api tu na ramjayati agnah = ignorant; sukham = easy; aaradhyah = to explain, satisfy and worship; sukhataram = more comfortable; visèeshagnah = scholar; gnaana = knowledge; lava = a little; durvidaghah = burning with pride; brahma = creator; api = also, even; na = not ramjayati = explain, please, satisfy. ambhojinii vana vihaara vilaasam eva mamsasya hanti nitarah kupito vidhaataa na tv asya dugdha jala bheda vidhau prasiddhah vaidagdhii kiirtim apahartum asau samarthaha
asanto naabhyarthyaam suhrud api na yaacyam krusà dhanam priyaa nyaayyaa vruttir malinam asubhamge'py asukaram vipady uccau stheeyam padam anuvidheyam ca mhataam satam kenoddishtàm vishamam asidhaaraa vratam idam
CHAPTER 3WAYS OF SCHOLARS vidvat paddhati
ENVIRONMENT OF ETHICS Bhartruhari laments that 1. scholars were suffering from envy. 2. Kings were suffering from pride 3. Ignorant people were suffering from other problems and busy and hence that all his ethical sayings were dying within himself. booddhaaro matsara grastaah prabhavaha smaya duushìtaah aboodhoo (u)pahataha ca anye jiirshsham amgee subhaashitam booddhaaro = well versed; matsara = envy; grastaah = caught by; prabhavaha = kings; smaya duushitaaha = polluted by pride; aboodhoo = Not well read; upahataaha = sufferers; ca = filler for meter; anye = other; jiirshsham = get digested (lost); amgee = within the body; subhaashitam = good words. Fools mind: We can bring out a gem held in the mouth of a crocodile. cross an ocean of great waves (like a Bermuda Triangle). can wear an angry cobra on our head like a jewel. But we cannot understand the mind of a fool. prashya mashim uddharen makara vaktra dhsht`raantaraat samudram api santaret pracalad uurmi maalaakulam bhujamgam api kopith sìrasi pushpavad dhaarayet na tu pratinivishtà muurkha jana cittam aaraadhayet manìm = a gem (in objective case); uddharen = retrieve; makara = crocodile; vaktra = mouth; antaraat = inside; samudram = sea; api = also; santaret = cross; pracalad = tumultous; uurmi = waves; maalakulam = in fierce gyrations; bhujamgam = snake; kopith = angry; sìrasi = on the head; pushpavad = like a flower; dhaarayet = wear; na = not; tu = additive for poetic meter; pratinivishoa = .... ; muurkha = fool; jana = people; cittam = mind; aaraadhayeet = Understand, appreciate. --- ---- ---- ---Fools mind: We can extract oil from a fistful of sand, by effort; quench our thirst by drinking water from a mirage; fetch horn of a rabbit by exploring the earth; but cannot appreciate and understand a knave's mind. labheta sikataasu tailam api yatnataha piiooayan pibec ca mrugatrushshikaasu salilaha pipaasa arditah kvacid api paryatàn sàsà vishaasham aasaadayet na tu pratinivishtà muurkha cittam aaraadhayet.
labheta = can get, extract; sikataasu = from sand; tailam = oil; api = even, also; yatnataha = by effort; pibeca = can drink; mrugatrushshikaasu = from a mirage; salilaha = water; pipasa = thirst; arditaha suffering from; kvacid = somewhere and sometime; paryatàn = explore and search by moving; sàsà = rabbit; vishaasham = horn; aasaadayet = get; na = not; tu = filler for meter; pratinivinsha = .. ; muurkha = fool's; cittam = mind; aaraadhayet = appreciate and understand. PERSON WHO TRIES TO SATISFY A FOOL IS ALSO A FOOL. He is equal to a person who: 1. wants to tie down an elephant using stems of a lotus; 2. cut a diamond using delicate flowers; 3. convert all the salty water of the seas into sweet water. vyaalàm baala mrushaala tantubhir asau roddhuh samujjrumbhate chettuh vajra mashih sìriishà kusuma praantena sannahyati maadhuryha madhu bindunaa racayituh kshàaraamudher iihate muurkhasya pratineetu michchati balaat suuktaih sudhaa syandibhihi. ---- ---- ---- --SILENCE IS THE BEST ORNAMENT FOR AN IGNORAMUS IN AN ASSEMBLY OF SCHOLARS. The creator desired to help the ignoramuses, to have control on themselves and hide their ignorance. Hence he created the shelter of silence, particularly in an assembly of scholars. svaayattam ekaanta hitam vidhaatraa vinirmitam chaadanam agnaataayaaha visèshatah sarva vidah samaaje vibhuushashaha maunam apanditaanaam ---- ---- ---- --The poet stresses the importance of humility. Ignoramuss repentance: He laments: When I knew a little, I behaved like an elephant in rut. I behaved as though I was omniscient. After exposure to and friendship with great scholars, I realised that I knew very little. All my pride fell like fever. Now, I feel more comfortable. yadaa tadaa yadaa tadaa kimcidgnooham gaja iva madaandhaha samabhavam sarvagnoosmi ity abhavad avaliptam mama manaha kimcit kimcid budhajana sakaasàad avagatam muurkho'smi iti jvara iva madoo mee vyapagataha
DOG IN POSSESSION OF BONE REFUSES TO RECOGNISE EVEN THE LORD OF HEAVEN The poet compares a knave person to a dog. The knave does not know manners and respect. The dog in possession of a bone while chewing it refuses to see and recognise even the Lord of Heaven even if he presents himself before it. The poet describes the bone: full of worms, blood, oozing obnoxious smell, abominable and despicable. krumi kula citth laalaa klinnaha vigandhi jugupsitaha nirupama ras priityaa khaadan nara asthi niraamisham surapatim api s`vaa paars`vastaha vilokya na sàmkate na hi gashayati kshudroo jantuhu parigraha phalgutaam krumi kula citth = full of worms; laalaa klinnaha = full of blood; vigamdhi = smell less (or oozing out bad smell extracted meaning); jugupsitaha = abominable, despicable; priityaa = with like and relish; nara asthi = man's bone; niraamisham = devoid of flesh and meat; surapatim = the Lord of Heaven; api = even, also; paars`vastaha = standing beside; vilokya = see; na = not; sàmkate = ...; gashayati = will take into consideration; kshudroo = knave persons; jantuhu = animals; parigraha = what can be taken; phalgutaam = .... ONCE ETHICAL DOWNFALL STARTS, IT WILL NOT STOP; IT WILL HAVE HUNDRED FACETS. The Ganga river started its downward journey of its self pollution. 1. From heavens to the head of S`hiva; 2. From Shiva's head to the Himalayas. 3. From Himalayas to the earth. 4. From the earth to the Seas. 5. From the sea to the world beneath (pataalam). sìraha sàarvaha svargaat pasùpati sìrastaha kshitidharaha mahiidharaad uttumgaad avanim avanes` caapi jaladhim adho'dho gamgeyaha padam upagata astokam athava aviveka bhrasht`haha bhavati vinipaataha sàtamukhaha NO CURE FOR THE FOOLISHNESS OF AN IGNORAMUS Problem - Solution 1. Fire can be extinguished using water. 2. Scorching son can be overcome using umbrella. 3. Berserk elephant can be regulated using a goad (pointed needle). 4. Cows, donkeys can be driven using stick. 5. Diseases can be mitigated using medicine 6. Poisons, toxins can be fought with charms, incantation, spell. But there is no solution for the stupidity of a fool. sàkyo vaarayituh jalena huta bhuk cchatreen`ha suuryaatapo
naagendro nisìtaamkusèna samado damdèena go gardabhau vyaadhir bheshaja samgrhais` ca vividhair mantra prayogair vishh sarvasyaushadham asti sàastra vihith muurkhasya nasty aushàdhim
sahitya samgiita kalaa vihiinaha saakshaat pasùau puccha vishaasha hiinah trusheeh na khaadann api jiivamaanas tad bhaaga dheyh paramh pasùunaam BEAST in the form of a MAN A person who does not have the following is a beast in the guise of a man. 1. education, knowledge and realisation 2. penance. 3. adherence to duty and ethics; He is a burden to the earth. yeshah na vidyaa na tapo na daanaha gnaana sìilaha na gneeyo na dharmah te martya loke bhuvi bhaara bhuutaa manush`ya ruupesha mrugaas` caranti
CHAPTER 4 WAYS OF SELF RESPECT AND VALOR maana sàurya paddhati
Lions behaviour: Even if extremely hungry, lean by old age, having dilapidated life, facing a stage of hardships and is in danger, A lion will long to split the forehead of an elephant and eat its content; Why it does it consume dry grass? Great people even in distress do not resort to unethical deeds. kshut kshaamo api jaraa krusòo api sìthila praanòo api
kashtàha dasàam aapanno api vipanna diidhitir api praanèshu nas`yatsv api mattebhendra vibhinna kumbha pisìta graasaika baddha spruhaha kim jiirnàh trunàm atti maana mhataam agresarah kesarii ---- ----- ----- ---Lion and dog: A dog satisfies immensely even if it gets a cows bone, dirty and with little meat. A lion will not touch a fox even if it is ready at its feat. People even if emaciated, expect results according to their capacities. A great man will not be happy with an ordinary outcome. svalpa snaayu vasa avasèsha malimnirmaamsam apy asthi goau s`vaa labdhvaa paritosham eti na tu tat tasya kshudhaa sàantaye simho jambukam amkam aagatam api tyaktvaa nihanti dvipam sarvah krucchra gatoo api vaamchanti janaha sattvaanuruuph phalam laamguula caalanam adhas` caranàavapaatam bhuumau nipatya vadanodara darsànamca s`vaa pimdàdasya kurute gaja pumgavas tu dhiiram vilokayati caatù sàtais` ca bhumkte. Whom do people recall and remember? In this dynamic world, people do not remember a dead person. They remember that person whose birth lifted his clan to great heights. parivartini samsaare mrutaha ko vaa na jaayate sa jaato yena jaatena yaati vamsàha samunnatim Two alternatives for a flower: 1. adorn the hair plaits of women 2. wither on forest paths. kusuma stavakasyeva dvayii vruttir manasvinah muurdhni vaa sarva lokasya sìiryate vana eva vaa
santanye'pi bruhaspati prabhrutayaha sambhaavitaaha pamcanàaha taan pratyeesha visèesha vikrama rucii rahur na vairaayate dvaav eva grasate divaakara nisàa praanès`varau bhaaskarau bhraataha parvanì pas`ya daanava patihi sìirsha avasèsha akrutau The thousand headed serpent Aadisèesha bears on his hood the entire Universe. The great turtle Kuurma avataara carries the serpent on its back. It drops the Universe in the ocean mercilessly for passing on to the great Hog: Varaha avataara. The actions of great persons are beyond explanations and forms! vahati bhuvana s`reenìim sèesha phanàaa phalaka sthitaam kamat`ha patinaa madhye prushtàm sadaa sa ca dhaaryate tam api kurute kroodà adhiinam payodhir anaadaraad ahaha mahataam nih siimaa nas`caritra vibhuutayaha.
varam paksha uccheedaha samadamaghavanmukta kulinà prhaarair udgacchad bahula dahanoodgaara gurubhihi tushaaraadreeh suunoor ahaha pitari kleesà vivasèe na caasau sampaataha payasi payasaha patyur ucitaha Lions calf: A lions calf even if infant, breaks open the forehead of an elephant. By nature, for capabilities, age has no relationship. simhaha sìsùr api nipatati mada malina kapoola bhittishu gajeeshu prakrutir iyam sattvavataam na khalu vayas tejasaam hetuhu.
CHAPTER 5 WAYS OF "MONEY AND WEALTH" Artha paddhati
The poet deplores the human greed for money. The poet laments that humans crave for money even if there is a catastrophe. He gives examples. 1. Let the entire country, human race fall in an abyss of condemnation to hell. 2. Let all the noble qualities cave in and collapse to even lower levels. 3. Let character fall from their higher cliffs. 4. Let the clans prestige be reduced to ashes. 5. Let valour be struck by lightning. If there is wealth, even if a person possesses all other things, they will not be as worth as straw. jaatir yaatu rasaatalam guna` ganàis tatra api adho gacchataat sìilam sàila tatàat patatva abhijanas samdahyataha vahninaa sàurye vairinìi vajram aasù nipatat arthoo astu naha keevalam yeen aikeena vinaa gunàs trunà lava praayaas samastaa imee! Money, a must: The 21st Century moral is: Earn money somehow. Did the seventh Century AD differ? No. At least in India. May be same in Europe also. The poet says: "Earn money somehow! The root of the world is money. I do not know the difference between a dead person and an impoverished man." Comment: What did the world learn in 14 Centuries? Infinitely!/nothing! dhanam arjaya kaakutsa dhana muulam idam jagat antaraan naabhijaanaami nirdhanasya mrutasya ca dhanam = money; aarjaya = earn; kaakutsa = Oh person belonging to kakutsa clan (listener disciple); dhana muulam = Based on money; idam = this; jagat = world; antaraan = difference; na = no (Both have
Indo European root); abhi jaanaami = I do not know; nirdhanasya = poorman mrutasya = dead person; ca = an additive for completing the poetic meter, no special meaning ---taaniindriyaanì avikalaani tad eva naama saa buddhir apratihataa vacam tad eva arthonèena virahitaha purushaha kshanèena so api anya eeva bhavatiiti vicitram etat The moneyed man is respectable man. He is the learned man. He is the knowledgeable man. He is the man of great character. He is the orator. He is visit worthy. All the qualities take shelter at gold. yasya = whose. asti = is, are; vitta = wealth (Indo European similarity); sa = he; naraha = man; kuliinaha = aristocrat; panditah = scholar; s`rutavan = knowledgeable man in scriptures; gunee = man with good qualities; sarve = all; gunaah = All the qualities; kaamcanam = gold; aas`rayanti = live in, take refuge with, take shelter at. Yasya asti vitth sa narah kuliinah sa pashooitah sa s`rutavaan gushshajah sa eva vaktaa sa ca darsàniiyah sarve guneeh kaamcanam aas`rayanti Money: A king perishes owing to a wicked minister. An ascetic fails owing to attachments. A son gets spoiled by lenience. A priest falls owing to lack of studies. A caste/clan/family loses face owing to a bad daughter. Character gets polluted by friendship with knave. Intellect is lost by liquor. Agriculture suffers by lack of attention. Friendship is lost when one person emigrates from the place. Friendship is lost when one person takes refuge (shelter) with the friend. Money is lost by recklessness. Sacrifice is lost by imprudence and bad conduct. daurmantryaan nrupatir vinas`yati yatau samgaat suto laalanaat viproo anadhyayanaat kulaha kutanayaat chiilam khaloo paasanaat hriir madyaad anavekshanàad api krushau snehaha pravaasa as`rayaan maitrii ca apranàyaat samruddhir anayaat tyaaga pramaadaad dhanam
Money: Has three fates and states: 1. Charity and gift; 2. Consumption and enjoyment. 3. Destruction. If a person neither gives nor consumes, sends the money to the third fate. daanam bhogo naasàs tisro gatayoo bhavanti vittasya yo na dadaati na bhumkte tasya trutiiyaa gatir bhavati Here, the poet shows worldly wisdom. He lists the techniques to motive people and make things favourable. 1. A gem by polishing; 2. A soldier by victory in a battle; 3. An elephant Retardation of rut; 4. A river by sand dunes in moon light; 5. moon by phases of growth and wane; 6. A youthful woman by coition; 7. Supplicants by gifts. manìhi sàanòolliid`haha samara vijayii heeti dalitoo mada kshiinòo naagaha sàradi saritaha s`yaana pulinaaha kalaa sèshas` chandraha surata mruditaa baala vanitaa tan nimnaa sòbhante galita vibhavaas` ca arthishu varaaha Here, the poet shows his discrimination and evaluation on the human nature. 1. When a person is poor, he treats even a seed of grain as of great value. 2. When he becomes rich, the whole Universe appears like a straw. 3. Depending on the time, place and circumstances, the importance and value of things gain and lose their value. parikshiinàha kas`cit spruhayati yavaanaam prasrutayee sa pas`caat sampuurnàha kalayati dharitriim trunà samaam atas` caan aika antyaad guru laghutayaa artheeshu dhaninaam avasthaa vastuuni prathayati ca samkoocayati ca!
King,earth, calf, cow: A king should look after his kingdom like a calf. Then like a divine tree, the earth will feed him with infinite variety of fruits. raajan dudhukshasi yadi kshiti dhenum etaam tenaadya vatsam iva lokam amum pushaanà tasmims` ca samyag anisàm pariposhyamaanèe naanaa phalaihi phalati kalpalata iva bhuumihi. Kings fickle and unreliable ways: Truth and falsehood. Softspokenness and rudeness. Compassion and thirst for blood. Charitable and Stingy. Miserly and extravagant. A king, like a prostitute is fickle. Satyaanrutaa ca parushaa priya vaadinii ca hihsraa dayaalur api caarthaparaa vadaanyaa nitya vyayaa pracura nitya dhanaagamaa ca vaaraamganeva nrupa niitir aneka ruupaa Take refuge with those who have: 1. Command 2. Reputation 3. Protecting priests 4. Charity 5. Luxury 6. Looking after friends. Otherwise it will be better to approach a stone. aagnaa kiirtihi paalam brahmanàanam daanam bhoogoo, mitra samrakshanàm ca yeshaam eete shad`gunàa na pravruttaaha koo arthas teeshaam paarthivo opaas`rayeesha The poet choses a fatalistic outlook: 1. Even if a well has a treasure of water, we can take a few pots of water. 2. A persons fate is written on his forehead. He gets whatever is destined for him, even if he stays in a desert. 3. Knowing this, an intrepid person does not waste his life in mean preoccupations. yad dhaatraa nija phaala pat`tà likhitham stookam mahad vaa dhanam tat praapnooti marusthalee api nitaraam merau ca naa too adhikam
tad dhiiro bhava vittavatsu krupanàam vruttim vruthaa maa kruthaaha kuupe pas`ya payoo nidhaav api ghatòo gruhnàati tulyam jalam tvam eva caatakaadhaaro' siiti kesham na gocarah kim ambhoda varaasmaakam kaarpan1yooktam pratiikshase ree ree! caataka saavadhaana manasaa mitra kshashh s`ruuyataam ambhodaa bhavo vasanti gagane sarvee api naitaadrusàam kecid vrushtìbhir aardrayanti vasudham garjanti kecid vruthaa yam yam pas`yasi tasya tasya puratoo maa bruuhi diimvacam.
Back to Contents table CHAPTER 6 WAYS OF RASCALS (durjana paddhati) Knaves inherent nature: 1. Lack of compassion; 2. Fight without reason; 3. Covets others money, women; 4. Intolerance towards gentle persons and relatives. akarunàtvam; akaaranà vigrhaha paradhanee parayoshiti ca spruhaa sujana bandhujaneshva asahishnùtaa prakruti siddham idam hi duraatmanaam Knave is condemnable, even if he is well decorated with education. A serpent even if adorned with gems, continues to be fierce and frightening. durjanah parihartavyo vidyaya alamkrutoo api san manìinaa bhuushitam sarpaha kim asau na bhayamkaraha. Here, the poet shows good observative skills. He lists out how a rascal assesses and treats good persons.
1. 2. 3. 4. 5. 6. 7. 8.
Treats a modest person as a dullard. a pious person as a hypocrite. clean person as dress-crazy. a warrior as cruel person. a self-realised introvert ascetic as an imbecile. a moderate sweet conversationist as a humble pie. an assertive and strong person as conceitful. a good orator as talkative chatterer.
jaadyam hriimati gan`yate vrata sùcau dambhaha sùcau kaitavam sùure nirghrunàtaa munau vimatitaa dainyam priyaalaapini tejasvini avaliptataa mukharataa vaktavya asàktihi sthire tat ko naama gunèe bhaveet sa gunìinaam yoo durjanair na amkitaha If we have we do not need Covetousness other bad qualities Miserliness sins Truth penance Clean mind sacred bath Amity physical strength Divinity ornaments lobhas` ceed agunèena kim pisùnataa yadi asti kim paatakau satyam ceet tapasaa ca kim sùci manoo yadi asti tiirtheena kim saujanyam yadi kim baleena mahimaa yadi asti kim mandànaihi sad vidyaa yadi kim dhanair apayasòo yadi asti kim mrutyunaa Seven painful thorns:
1. Faded dust-ridden moon; 2. Wife past youth; 3. Falling and greying hair; 4. Ugly and Uneducated face. 5. Covetous and Greedy king. 6. Difficulties for virtuous persons; 7. Wicked and faction ridden vassals. sàsìi divasa dhuusaro galita yauvanaa kaaminii saro vigata vaarijam mukham anaksharam svaakruteau prabhur dhana paraayanàam satata durgatam sajjano nrupaamganàam gatam khalo manasi sapta sàlyaani mee! The poet makes a worldly observation of kings. 1. Kings, when angry, do not distinguish between 2. The poet uses a metaphor: Ascetics performing wood in the fire. This is for the benefit of and hesitate to burn their hands, if accidentally or na kas`cic can`dà kopaanaam aatmiiyo naama bhuubhujaam hotaaram api juhvaanaam sprushtòo dahati paavakaha This is a great piece of worldly observation from the poet. Though he refers to the behaviour of kings, it applies to all bosses, employers, masters, and superiors. They treat a servant as 1. dud and dumb, if he does not talk much. 2. Chaterer, if he talks freely and frankly. 3. Disobedient, if he stays closer, ready to take orders. 4. Inefficient, if he maintains a distance. 5. Timid, if he bears and endures. 6. Person of a bad descendence, if he lacks endurance. It is difficult to satisfy the employer in carrying out occupations of service. Even the greatest ascetics cannot perform to perfection. maunomuukah pravacana patùr baatùlo jalpako vaa dhrushtàh paars`ve vasati ca sadaa duuratas` caapragalbhah kshaantyaa bhiirur yadi na shate praayasò naabhijaatah sevaadharmah parama ghano yoginaam apy agamyah
well-wishers and traitors. sacrifices pour clarified butter and small pieces of to satiate the fire God. But the fire God will not deliberately, they touch the fire.
udbhaasitaakhila khalasya vis`rumkhalasya praag jaata vistruta nijaadhama karma vrutteau daivaad avaapta vibhavasya gusha dvisho'sya niicasya gocara gatau sukham aapyate
The poet discusses two types of friendship. 1. Friendship between two good persons. 2. between two rascals. Friendship between two good persons starts on a small scale like a shadow in the midday which is very short and stretches to full length by dusk. Friendship between two bad persons (or one good person and another bad person) starts ostentatiously and fails at the end, like a shadow in the morning which is very long and becomes negligible by midday. aarambha gurvii kshayieeii kramesha laghvii puraa vruddhimatii ca pas`caat dinasya puurvaardha paraardha bhinnaa chaayeva maitrii khala saj janaanaam mruga miina sajjanaanah trusha jala santosha vihita vruttiinaam lubdhaka dhiivara pisùnaa nishkaarasha vairieeo jagati
CHAPTER 7 WAYS OF GENTLEMEN (VIRTUOUS PERSONS) Sujana paddhati
Salute to him, in whom the following qualities reside: Longing to befriend good persons; Appreciation of good qualities of others; Humility before the preceptor; Addiction to learn; Desire for ones own wife; Fear of illfamy; Devotion to the Lord; Capability to control oneself (self control) Alienation from rascals vaamchaa sajjana samgatau para gunèe priitir
gurau namrataa vidyaayaam vyasanam sva yoshiti ratir looka apavaadaad bhayam bhaktihi sùulini sàktir aatma damane samsarga muktihi khale yeshv eete nivasanti nirmala gunàas teebhyo narebhyoe namaha Following are natural for great persons:-Courage when in danger; Tolerance when growing and wealthy; Oratorial power in an Assembly; Valour in battle; Inclination for fame; Addiction to learning (particularly scriptures); vipadi dhairyam atha abhyudaye kshamaa sadasi vaakya patùtaa yudhi vikramam yasàsi ca abhirucir vyasanam s`rutau prakruti siddham idam hi mhaatmanaam Great Challenges and most difficult convictions and practices = WALKING ON A SWORD: 1. Giving charities and keeping them secret; 2. Doing good and remaining silent; 3. Open praise in assemblies of good done by others; 4. Not losing balance even when rich; 5. Lack of interest in gossip stories of others; pradaanam pracchanam gruham upagate sambhrama vidhii priyam krutvaa maunam, sadasi kathanam ca api upyupakruteehe anutseeko lakshmyaam anabhibhava gandhaaha para kathaaha sataam kenoddishtàm vishamam asidhaaraa vratam idam
Natural jewels to good persons, even when they are devoid of wealth: 1. Praising the sacrifices made by others; 2. Loving to kneel down at the feet of the preceptor; 3. Having truth always on the lips; 4. Succeeding on ones own strength; 5. Working with great prowess; 6. Clean heart; 7. Loving to listen to and read scriptures; karee s`laaghyas tyaagaha sìrasi guru paada pranàyitaa mukhee satyaa vaanìi vijayi bhujayoor viiryam atulam hrudi svacchaa vruttihi s`rutim adhigatham ca s`ravanàyooho vinaa api ais`varyeenà prakruti mahataam mamdànam idam Balance of mind of great persons: 1. As delicate as lotus even when wealthy enough to be harsh; 2. As hard as a granite rock when facing dangers and difficulties (they do not lose their courage). sampatsu mahataam cittam bhaveet utpala komalam aapatsu ca mahaa sàila sìlaa samghaata karkasàm Fate of a drop of water / Fate of an individual A drop of water when it 1. falls on a hot metal, it gets lost unnoticed. A person who befriends a rascal also gets lost without his name being heard by anybody; 2. falls on a lotus leaf, shines like a pearl; A person befriending a mediocre, can be a show, but will not achieve anything worthwhile. 3. falls in a pearls womb, becomes a pearl. A person befriending a good person, can himself become an achiever. santaptaayasi samsthitasya payaso naamaapi na s`ruuyatee
muktaakaar atayaa tad eeva nalinii patra sthitam raajate amtah saagara sùkti madhya patitam tan mauktikam jaayate praayeenàam aadhama madhyam ottama gunàam samsargatoo jaayate Only the blessed will get all these three: 1. Loving parents and children; 2. Loving wife; 3. Equally amiable friends both in comforts and hardships. yah priinàyeet sucaritaih pitaram sa putro yad bhartur eeva hitam icchati tat kalàtram tan mitram aapadi sukhee ca sama kriyam yad eetat trayam jagati pun`ya krutoo labhantee A balanced person is indifferent to both alternatives or extremes: 1. Only one God, be it Sìva or Keesàva; 2. Only one friend, be it king or ascetic; 3. Only one dwelling, be it in the town or in the forest. Comment: It does not mean that the writer wants only two Gods or is intolerant to other religions. His idea is, God can be called by any number of names. At that time Christianity was not prevalent in North India. Mohammed was not yet born. eko deevaha kesàvo vaa sìvo vaa hi ekam mitram bhuupatir vaa yatir vaa eko vaasam pattanèe vaa vanee vaa hi ekaa bhaaryaa sundarii vaa darii vaa namratvee nonnamantaha para gunà kathanaihi svaan gunàan khyaapayantaha svaarthaan sampaadayantoo api vitata pruthutaraarambha yatnaaha paraarthe kshaantyaivaakshepa ruukshaakshara mukhara mukhaan durjanaan duhkhayamtaha santaha saas`carya caryaa jagati bahu mataaha kasya na abhyarcaniiyaaha
CHAPTER 8 WAYS OF GOOD SAMARITANS (Paroopakaara paddhati)
CHARACTER OF good samaritans Trees bearing heavy load of fruits bend slightly. The great clouds full of water maintain a distance. In spite of abundance and riches, virtuous persons work with modesty and unpretentiousness. |They are not flamboyant. By their very nature, they are good samaritans. bhavanti namraas taravaha phaloodgamair navaambu bhir duura avalambino ghanaaha anuddhataaha sat purushaah samruddhibhihi svabhaava esha paropakaarishaam bhavanti = will be; namraas = bend slightly, modest; taravaha = trees; phaloodgamair = In spite of having fruits; navaambu bhir = in spite of having fresh water; duura = distance; avalambino = maintain; ghanaaha = clouds; anuddhataaha = Not flamboyant persons; satpurushaah = virtuous persons; samruddhibhihi = in spite of abundance; svabhaava eena = by nature; paroopa kaarisham = do gooders, persons who help others.
If a scholar who can teach the sciences to his disciples with beautiful words, creates great literature, lives with humility and yet remains poor, it is the fault of the king of his country. Even devoid of wealth, the poet/writer is like a God! Simile: If a gem tester falters in his assessment and classifies a precious stone as of low value, it loses nothing. The king is compared to the gem tester. Sàastr opaskruta sàbda sundara giraha sìsh`ya pradeya agamaa vikhyaataaha kavayo vasanti vishaye yasya prabhor nirdhanaah tajjaad`yam vasudhaadhip asya kavayas tv artham vina api is`varaaha kut syaaha syuhu kupariikshàkair mashayo yair jharataha paatitaaha. Sàastras = sciences; upaskruta = explained by; sàbda = sounds; giraha = vikhyaataaha = famous, renowned; kavayoo = poets; vasanti = live; vishaye whose; vasudha = earth, world; adhipa = lord; vasudha adhipa = king; asya nirdhanaha = money less; tat jaad`yam that disease; kut syaaha = it is how; ku pariikshakair = bad EDUCATION IS A HIDDEN SECURE TREASURE.
words; sìshyaha disciples; = parts of kingdom; yasya = = of, 's; prabhor = king's; tester; mashayoo = gems;
It cannot be seen by a thief; Day and night provides comfort and strength; hartur yaati na gocaraha kim sàm pushshaati yat sarvadaa'py ardhibhyaha pratipaadya maanam anisàm praapnooti vruddhi paraam kalpaantesh`v api na prayaati nidhanam vidyaakhyam antardhanam yeshaha taan prati maanam ujjhata nrupaaha kas tahi saha spardhatee Real beautifiers are not: necklaces shining like moon; Baths with cosmetics and flowers; Hair dressing and styles; Only a purified language and speech adorns a person. All other ornamentation will degenerate. keyuuraan` na bhuushàyanti purusham haaraa na candrojjvalaa na snanam na vilepanam na kusumam na alamkrutaa muurdhajah vaan`y ekaa samalamkaroti purusham yaa sanskrutaa dhaaryate kshiiyante khalu bhuushashaanànii satatam vaag bhuushanàm bhuushanàm Education: 1. Enhances our beauty. 2. Hidden money. 3. Gives us comfort and luxury. 4. Gives us fame. 5. Teacher of the Teachers. 6. A close relative when we go abroads. 7. Goddess of goddesses. 8. Worshipped by kings. 9. Person devoid of education is like a beast. vidyaa naama narasya ruupam adhikam pracchanna guptha dhanam vidyaa bhogakarii yasàh sukhakarii vidyaa guruunàm guruau vidyaa bandhujano videsà gamane vidyaa paraa devataa vidyaa raajasu puujyate na hi dhanam vidyaa vihiinaha pasùhu. If we have we do not need Endurance Protective cover Anger Enemy Co-legal heirs Fire Good friend Medicines Knave Snake Education Money Shame, bashfulness,
Modesty, humility Jewels and Ornaments Poetic power Kingdom kshaàantis` cet kavacena kim; kim aribhihi; krodho'sti ced dehinah gnaatis` ced analena kim; yadi suhrud divyaushadham kim phalam kim sarpair yadi durjanaah; kim dhanair vidyaa'navadyaa yadi vriidàa cet kim bhuushashnàu sukavitaa yady asti raajyena kim A virtuous person shows: 1. gifting and rewarding - to his own people 2. kindness - to sevants 3. valour - to knaves 4. affection - to good persons 5. tolerance - to kings 6. honesty - to scholars 7. endurance - to preceptors 8. love - to wives daakshin`yam svajane dayaa parijane sàuryam sadaa durjane priitihi saadhujane nayo nrupa jane vidvaj jane ca aarjavam sàuryam sàtru janee kshamaa guru janee kaantaa jane dhrushtàtaa ye ca ivam purushaah kalaasu kusàlaas teshve eva loka sthitau. Friendship with good persons: Remedies disease; purifies language; shows path of greatness and honour; prevents from sinning; strengthens actions; brings fame. There is nothing which friendship with good persons will not do. jaad`yam dhiyoo harati simcati vaaci satyam maanonnatim disàti
paapam apaakaroti ceetaha prasaadayati dikshu tanooti kiirtihi sat samgatihi kathaya kim na karooti pumsaam. Poets: Great poets, by their works, have become great accomplishers. They have no fear of old age and death. They have a body of fame and reputation. jayanti te sukrutino rasa siddhaaha kaviis`varaaha naasti teeshaam yasàhkaaye jaraa maranàjam bhayam. suunuau sac caritam satii priyatamaa svaamii prasaadonmukhaam snighdam mitram avamcakaha parijanoo naukleesà leesàm manah aakaaro ruciram sthiras` ca vibhavo vidyaavadaath mukham tushtèe vishtàpa kashtà haarieei harau sampraapyate dehinaa
praanàaghaataan nivruttau para dhana haranee shyamam satya vaakyam kaale sàktyaa pradaamyuvati jana kathaa muuka bhaavam pareeshaam trushshaa srooto vibhamgo gurushu ca vinayam sarva bhuuta anukampaa saamaanyam sarva sàastreshv anuphata vidhau s`reyasaam esha panthaah ---- ----- ----- ---This piece is optimistic and motivative. The poet classifies task managers into three groups. 1. The timid, do not take up any task, aprehending hurdles. 2. The mediocre, retreat and abandon the task, if they encounter hindrances. 3. The achievers, do not stop if they face difficulties. Repeated obstructions, they overcome tireless
and attain their goals. 4. Hence tirelessness and perseverence is the key. praarabhyate na khalu vighna bhayena niicaihi praarabhya vighna vihataa viramanti madhyaaha vighnau punah punar api pratihanyamaanaaha praarabdham uttama janaa na parityajanti
What are real jewels to humans? 1. Ears get decorated by listening to and reading scriptures and not by ear-rings. 2. Hands get decorated by charity and not by gold bangles. 3. Body shines by compassion and helping others and not through sandalwood. s`rotram s`rutena iva na kumdàlena daaneena paanìr na tu kamkanèena vibhaati kaayaha karunàa paraanàam paropakaarair na tu candaneena Qualities of a good friend, as per great preceptors: 1. Prevents from doing evil deeds. 2. Plans and advises what is good. 3. Keeps secrets. 4. Publicises good qualities. 5. Befriends even during hardships. paapaan nivaarayati yojayate hitaaya guhyam niguuhati gunàan prakatìikaroti aapadgatam ca na jhaati dadaati kaale san mitra lakshanàm idam
pravadanti santaha. Good samaritans do not wait for being asked to help. 1. The Sun blooms the lotuses. 2. The moon blooms the water-lilies. 3. The clouds rain. padmaakaram dinakaro vikacii karooti camdroo vikaasayati kairava cakravaalam naabhyarthito jaladharo'pi jalam dadaati santaha svayam parahitee vihitaabhiyogaaha Four types of men: 1. Good persons help others, even by sacrificing their own programs. 2. Ordinary persons help others, only when such help does not hurt their own programs. 3. Demons hinder and injure the programmes of others, for carrying out their own programmes. 4. Persons purposelessly hurting others goals and taks, the poet does not know what to call him. etee satpurushaaha paraartha ghatàkaaha svaarthaan parityajya ee saamaanyaas tu paraartham udyama bhrutah svaartha avirodhena ye tee amii maanusha raakshasaaha parhitam svaarthaaya nighnamti ye ye tu ghnamti nirarthakam parhitam tee kee na jaaniimahee Friendship between Milk and water 1. Milk lends its good qualities to water, when water is added to it. 2. Water jumps into fire, when it finds the milk boiling and in danger. 3. Milk also jumps into fire, unable to bear the danger to its friend (water). 4. Both enjoy peace, when milk and water live together. kshiireshaatmagatodakaaya hi gushaa dattaa puraa te'khilaa kshiirottaapam avekshya tena payasaa svaatmaa krusàanau hutah gantuh paavakam unmanas tad abhavad drusht`vaa tu mitraapadh yukth tena jalena sàamyati satah maitrii punas tv iidrusìi itaha svapiti keesàvaha kulam itas tadiiya dvishaam itas` ca sàranàarthiinaam
sìkharinàam ganàaha sèratee ito api badàbaanalaha saha samasta shvartakair aho vitatam uurjitam bhara saham sindhoor vapuhu trushnàam chindhi bhaja kshamaam jahi madam paapee ratim maa kruthaaha satyam bruuhi anuyaahi saadhu padaviim seevasva vidvat janam maanyaan maanaya vidvisho api anunaya prakhyaapaya pras`rayam kiirtim paalaya duhkhitee kuru dayaam etat satah ceshtìtam manasi vacasi kaayee pun`ya piiyuusha puurnàaha tribhuvanam upakaara s`reenìbhihi priinàyantaha para gunà paramaanùun parvatiikrutya nityam nija hrudi vikasamtaha samti santaha kiyantaha kim teena hema girinàa rajataadrishaa vaa yatraas`ritaas` ca taravas taravas ta eva manyaamhe malayam eva yad aas`rayeenà kamkola nimba katùjaa api candanaah syuau
CHAPTER 9 WAYS OF COURAGE dhairya paddhati
Courageous persons, when once they take up a task, will not withdraw from it unless it is fully accomplished. In support of this theme, the poet gives the following examples: 1. Heavens Gods started shaking up the sea of Milk with the object of deriving immortalising nectar from it. 2. First instalment, they received precious stones. 3. Second instalment, they received threatening poisonous fire. They were not taken aback by the fierce fumes. 4. Till they derived the immortalising nectar they continued the effort without intermissions. ratnair mhaabdhee stututur na devaa na bheejiree bhiima visheenà bhiitim sudhaam vinaa na parayur viraamam na nis`citaarthaad viramamti dhiiraaha An accomplisher of tasks enjoys comforts and endures hardships while making his efforts. He does not care, consider or count the happiness or the hurdles in the process. The poet gives some examples: 1. He sleeps on luxurious beds. Sleeps on floor. 2. Devors sweet and delicious savories. Survives on vegetables. 3. Wears superior garments. Wears rags. kvacit pruthviisàyyaah kvacid api ca paryamka sàyanaha kvacic chaakahaarah kvacid api ca sàalyodana rucihi kvacit kanthaadhaarii kvacid api ca divyaambaradharoo manasvii kaaryaarthii na ganàyati duhkham na ca sukham The poet identifies real jewels to a person in different states of body, mind and occupations. At all times, for one and all, character is the best ornament of ornaments. 1. Wealth - Gentle and politeness. 2. Valor Controlled and modulated tongue. 3. Knowledge Relief. 4. Scholar Humility and modesty. 5. Money Well considered, deserving expenditure. 6. Ascetic Inirritability. 7. King Forgiveness and tolerance 8. Ethics - Unbiasedness
ais`varyasya vibhuushasham sujanataa sàuryasya vaak samyamoo gnaan api upapasàmaha s`rutasya vinayoo vittasya paatree vyayaha akroodhas tapasaha kshamaa prabhavitur dharmasya nirvyaajataa sarveshaam api sarva kaaranàm idam sìilam param bhuushanàm. Even under most trying circumstances, come what may, the ethically steadfast persons adhere to the path of justice. They donot deviate even a foot from it. The poet gives some examples: 1. Let the moralists may praise or blame and criticise. 2. Let the Goddess of wealth arrive and accumulate, or leave. 3. Let the death be now itself or at the end of an age.
nindantu niiti nipunàa yadi vaa stuvantu lakshmihi samaavisàtu gacchatu vaa yatheeshtàm adyaiva vaa maranàm astu yugaamtaree vaa nyaayyaat pathaha pravicalamti padam na dhiiraaha.
CHAPTER 1 WAYS OF FATE daiva paddhati
bhagnaasàsya karamdà pimdita tanor mlaanendriyasya kshudhaa krutvaakhur vivaram svayam nipatitoo nakth mukhee bhoginam truptas tat pisìtena satvaram asau tenaiva yaatam yathaa lokaam pas`yata daivam eva hi nrusham vruddhau kshaye kaaranàm Procrastination is a persons greatest enemy within. There is no relative which is equal to effort and perseverence. aalasyam hi manushyaanàam sàriirasthoo mahaan ripuhu naasti udyama samoo bandhuhu kurvaanòo na avasiidati chinno'pi rohati tar kshiieeo'py upaciiyate punas` candrah iti vimrusàntah santah santapyante na duaukheshu The poet displays a fatalistic outlook. He says that there is no use of depending one ones own strength and prowess. One must surrender to God. In support of the argument, the poet quotes the example of Indra, the Lord of the Heaven. He has everything to win battles and despite such strength, he loses. Examples given for the strength: 1. Commander: Brihaspati (Planet Jupiter). 2. Weapon : Vajram (though made from thigh bone of an ascetic called Dadhiici, it is as hard as a diamond. Hence, called: Vajram.) 3. Army: Gods themselves. 4. Fort: Heaven itself. 5. Compassion and grace from: God Sìva. 6. Vehicle: Iravatam, a divine elephant. netaa yasya bruhaspatau praharanàm vajram suraaha sainikaaha svargoo durgam anugrhaha kila harer airaavatoo vaaranàha
iti ais`varya balaanvitoo api balabhid bhagnaha paraih samgare tad vyaktam nanu daivam eeva sàranàm dhig dhig vruthaa paurusham The poet though adopts a fatalistic stance, says that we should do things only after considering the pros and cons. His arguments: For men (no gender intended), the result and future depends on past acts. The intellect thinks and acts in tune with the past acts. Intelligent persons should, therefore, apply their mind. karmaayattam phalam pumsaha buddhihi karmaanusaarinìi tathaa api sudhiyaa bhaavyam suvicaarya iva kurvataa. The poet explains the fate of an unfortunate person who has been let down by the God. He argues that wherever an ill-fated person goes, the mishaps accompany him. He narrates the story of a bald headed person: The bald headed person was suffering from the heat of the Suns rays. To get relief from the scorching Sunlight, he sits under a palmyrah tree. AT the same moment, a large heavy palm fruit fell on his head and broke his head. kharvaatòo divases`varasya kiranàhi santaadìtoo mastakee vaamchan desàm anaatapam vidhi vasàat taalasya muulam gataha tatraapi asya mahaaphaleena patataa bhagnam sasàbdam sìraha praayo gacchati yatra daiva hatakas tatraiva yaanti aapadah The poet wonders about the invincibility of the fate. Even greatmen were not exempt from the vicissitudes of the fate. The destiny and deprivation, when considered, appear to be stronger than even the intellectual persons. In support of his argument, the poet quotes the following examples. 1. The Sun and the moon get eclipsed and lose their luster. 2. Both elephants and serpents get caught and confined. ravi nisàakara yoor graha piidànaha gaja bhujamgamayoor api bandhanam matimataam ca vilookya daridrataam vidhir aho balavaan iti mee matihi.
srujati taavad asèesha gunàkaram purusha ratnam alamkaranàm bhuvaha tad api tat kshanà bhamgi karoti ceed ahaha kashtàm apan`ditataa vidheeh. patram naiva yadaa kariira vitàpe dosho vasantasya kim noluuko api avalookate yadi divaa suuryasya kim duushanàm dhaaraa naiva patanti caataka mukhee meghasya kim duushanàm yat puurvam vidhinaa lalaatà likhith tan maarjitum kaha kshamah
CHAPTER 11WAYS OF PAST ACTIONS(karma paddhati) namasyaamo devaan nanu hatavidhes tee api vasàgaa vidhir vandyam so api pratiniyata karmaika phaladam phalam karmaayattam yadi kim amarau kim ca vidhinaa namas tat karmabhyo vidhir api na yebhyam prabhavati EVEN GODS ARE SLAVES OF THE ALL CONTROLLING "ACTION" (Based on beliefs of Hinduism of 7c A.D.) Brahma is the Creator. He has been entrusted the job of a potter. Creation is compared to a pottery. The God Vishshu is the protector. Whenever demons caused great hardships to smaller Gods, Vishshu took incarnations on earth. There are ten chief incarnations: Fish, turtle, hog, half lion half man, a short person, an angry archer, a perfect man, a 100% demonstrator of God, Destroyer of evil. The God S`hiva is the destroyer of the Universe, to facilitate re creation. Ordinarily, he lives in a graveyard and begs food using a skull. The Sun God shuttles the skies tirelessly. All the four Gods have undertaken arduous tasks only because the Supreme "Action (Karma)" has compelled them to perform the duties entrusted by it. brahmaa yena kulaalavan niyamito brhmaaooa bhaashooodare visheeur yena dasàavataara ghane kshipto mhaa samkatè rudro yena kapaala paashi putàke bhikshaatàmkaaritah suuryo bhraamyati nityam eva gagane tasmai namah karmashe naivaakrutau phalati naivaa kulh na sìilh vidyaapi naiva na ca yatna krutaapi sevaa bhaagyaani puurva tapasaa khalu samcitaani kaale phalanti purushasya yathaiva vrukshaah
The poet believes in the rebirth. He also believes that accumulated good and bad acts follow a person in succeeding births and determine his fate. The good deeds protect him whereever he is. The poet gives a list of such situations: 1. In the forest. 2. In the battle field. 3. In the midst of enemies. 4. In the swirling waters. 5. In the engulfing flames. 6. In the midst of an ocean (say Bermuda triangle!) 7. On the cliff of a mountain. 8. While sleeping. 9. While not attentive. 1. While in dire straits. vanee ranèe sàtru jalaagni madhyee mahaarnàvee parvata mastakee vaa suptam pramattam vishama sthitam vaa rakshanti pun`yaani puraakrutaani ---- ----- ---- ---The poet argues that getting worried is wasteful. The fates vagaries are beyond anybodys strength. 1. It makes a docile person a rascal. 2. Turns a scholar into an ignoramus. 3. Makes visible and direct, whatever is invisible and indirect. 4. Converts divine nectar into poison immediately. If a person wants to enjoy desired results, the Goddess Bhagavati should be approached and worshipped. yaa saadhuuhs` ca khalaan karoti vidusho muurkhaan hitaan dveshinàha pratyaksam kurutee parooksham amrutam haalahalam tat kshanàat taam aaraadhaya sat kriyaam bhagavatiim bhoktum phalam vaamchitam hee saadhoo vyasanair gunèeshu vipuleeshv aasthaam vruthaa maa kruthaaha.
The poet sounds fatalistic. He says that the fruition of past acts is invincible. Its play can do anything. It burns heart. Its arrows are sharp and piecing. To support the idea, he gives the folowing examples: 1. Turns a high-charactered person into a rascal. 2. Converts a ready to fructify acts into unattainables. This the learned persons by constant efforts understand. Gunàvad agunàvad vaa kurvataa kaaryam aadau parinàtir avadhaaryaa yatnataha pamdìteena atirabhasa krutaanaam karmanàam aavipatter bhavati hrudaya dahii sàlya tulyoo vipaakam. The poet deplores the ways of an ill-fated person. The poet gives marvellous examples: 1. He cooks gingely seeds in a vessel studded with precious stones. 2. Uses sandalwood as firewood. 3. Uses a gold plough to plant calotropis seeds. 4. Powders camphor pieces and makes: In this land of great actions of penance, the foolish person does not use his time to contemplate on God and the goals of human life. sthaalyaam vaid`huurya mayyaam pacati tilakanàams` candanair indhanair aghau sauvarnàir laamgalaagrair vilikhati vasudhaam arka muulasya hetooho chitvaa karpuura khamdàan vruttim iha kurute kodravaanàam samantaat praapyemaam karma bhuumim na carati manujoo yas topa manda bhaagyaha The poet is as usual fatalistic. He gives no value to our efforts. He says that if a thing is destined not to happen, it will not happen in spite of whatever we do. If it is destined to happen, nobody can stop it. List of the efforts, he gave as futile: 1. Dive in seas; 2. Climb great cliffs and Mounts. 3. Annihilate enemies in battles.
4. Engage in commerce, agriculture and service; 5. Learn all arts and skills. 6. Fly like a kite. majjatv ambhasi yaatu meeru sìkharam sàtruh jayatv aahave vaanìjyam krushi seevanee ca sakalaa vidyaam kalaam sìkshataam aakaasà vipulam prayaatu khagavat krutvaa prayatam param na abhaavyam bhavatiiha karma vasàto bhaavyasya naasàm kutaha The poet believes in determinism. He is fatalistic in this verse, emphasizes the importance of the fruits of good acts of a person from his previous births. If a person has accumulated credits from benevolence, even if forest is its dwelling, it becomes a great town. All the residents become his own people. Whatever he does, his home and premises abound in gems and precious stones. bhiimam vanam bhavati tasya puram pradhaanam sarvo janaam svajanataam upayaati tasya krutsnaa ca bhuur bhavati sannidhi ratna puurnàa yasyaasti puurva sukruth vipulam narasya
ko laabhoo gunèesamgamaha kim asukmh praajmetarau samgatau kaa haanau samaya cyutir nipunàtaa kaa dharma tatvee ratau kaha sùuro vijiteendriyam priyatamaa kaa anuvrataa kim dhanam vidyaa kim sukham apravaasa gamamraajyam kim aagnaa phalam
apriya vacana daridrau priya vacana dhanaaoohyau sva daara paritushtàu para parivaada nivruttau kvacit kvacin manòoitaa vasudhaa Fire when inverted, flares upwards only. A composed person does not lose his courage. kadarthitasya api hi dhairya vrutteer na sàkyate dhairya gunàha pramaarshtùm adhomukhasya api krutasya vahneer na adhaha sìkhaa yaati kadaacid eva
* One man can conquer the whole world! He must have the following qualities: 1. He should not be moved by the penetrating rays of the kindly rays emanating from women's eyes. 2. He should not have greed. Kaantaa katàaksha visìkhaa na lunanti yasya citth na nirdhati kipa krusà anu taapaha karshanti bhuuri vishayaas` ca na lobha paasàir loka trayaha jayati krutsnam idh sa dhiiraha Even one true warrior is sufficient to conquer the whole world. Doesn't one Sun light the whole Earth? ekenaapi hi sùuresha paadaakraanth mahiitalam kriyate bhaaskarenàiva sphaara sphurita tejasaa * vahnis tasya jalaayate jala nidhau kulyaayate tat kshashaan meruau svalpa sìlaayate mrugapatau sadyaha kuramgaayate vyaaloo maalya gunàayatee visha rasah piiyuusha varshaayate yasyaamge'khila loka vallabhatamam sìilam samunmiilati
lajjaa gunàugha jananiih jananiim iva svaam atyanta sùddha hrudayaam anuvartamaanaam tejasvinah sukham asuun api santyajanati satya vrata vyasanino na punaha pratignaam
INTRODUCTION AND FAQs ON VAIRAAGYA SÀTAKAM

Vairaagya Sàtakam Bhagavadgita comparison Can we compare Vairaagya Sàtakam and Bhagavad Gita?
Bhagavad Gita is a part of Maha Bharata, which is an epic. Gita contains 714 verses and Bhaarata contains 115,000 verses (approx.). Naturally, its lyrical and poetic qualities will be less. Vairaagya Sàtakam contains only 100 verses. Gita is preceptary. Krishna preaches reluctant Arjuna to fight a battle. Vairagya Satakam is 'reflective' and 'remoreseful'. The contents were the personal experiences of Bhartruhari who went through the whole hell. If at all there is any preaching, the poet preaches himself. The Sanskrit phrases used have great charm, literal value and beauty of selection of words. Though great men like Gandhi, Tilak et al claimed that Gita changed their lives, I feel that Bhartruhari can change the lives of people suffering this hell of the materialistic world (often without cognisance and occasionally knowingly), particularly those who are addicted to vices like narcotics and alcohol. Though it is said that Gita motivates people to 'action', a person may lose his reason and become superstitious. The contents of Gita are only priestly dialogues.
VAIRAAGYA SÀTAKAM HUNDRED VERSES CODE OF RENUNCIATION CONTENTS CHAPTER CHAPTER 1: PRAARTHANA CHAPTER 2: TRUSHNÀA DUUSHANÀM CHAPTER 3. VISHAYA PARITYAAGA VIDÀMBANAMU CHAPTER NAME IN ENGLISH CHAPTER 1. INTRODUCTORY PRAYER CHAPTER 2. CONDEMNATION OF LUST CHAPTER 3: DELINEATION OF RELINQUISHMENT OF SENSUAL PLEASURES The poet is extremely critical about his surrender to desires. The poet extols the virtues of renunciation and laments about his own weaknesses BRIEF OUTLINE
CHAPTER 4: YACGNAA (YACHANA KHANDÀNAM)
CHAPTER 4: CONDEMNATION OF BEGGING
The poet is extremely critical about begging for money at the doorsteps of stingy barons. At the same time he extols the virtues of bhikshaasànam (Food obtained by begging for alms). The poet is extremely vexed and concerned with the transience of luxuries and cautions humans to be wary. The poet is astonished by the absolute control of Fate on a person's behaviour and life. The poet compares himself with arrogant rulers and condemns their greed and condescending behaviour The poet introverts and addresses his mind on the vagaries of pleasures and to discipline it. The poet makes a critical comparison of what is eternal and what is ephemeral. The poet longs for worship of Sìva. Though he uses the word 'Sìva, the word God can be applied to Gods of all religions. The poet discusses the actions of an ascetic and wants to be in Union with the Supreme Spirit. In the last verse, he bids farewell to the five elements. This is a masterpiece of example of a decent death.
CHAPTER 5: DEPICTION OF CHAPTER 5: BHOOGAASTHIRATA VARNÀNAM TRANSIENCE OF LUXURIES CHAPTER 6: KAALA MAHIMAA VARNÀNAM CHAPTER 7: YATI NRUPATI SAMVAADAM CHAPTER 8: MANAS SAMBOODHANA NIYAMANAM CHAPTER 9: NITYA ANITYA VASTU VICAARAM CHAPTER 10: SÌVAARCANAM CHAPTER 6: GREATNESS OF FATE CHAPTER 7: ASCETIC VS KING DEBATE CHAPTER 8: ADDRESSING AND REGULATING MIND CHAPTER 9: ETERNAL TRANSIENT ENQUIRY CHAPTER 10: WORSHIP OF SIVA (Sìva) CHAPTER 11: ACTIONS OF AN ASCETIC
CHAPTER 11: AVADHUUTA CARYA
CHAPTER 1: (PRAARTHANA) INTRODUCTORY PRAYER SANSKRIT 1. cuudòttaasita-candra-caaru-kalikaa-caicacchikhaa-bhaasvaro liilaa-dagdha-vilola-kaama-sàlabhau s`reeyodasàagree sphuran | antau-sphuurjad-apaara-moha-timira-praag-bhaaram uccaatàyan s`veetau-sadmani yoginaa vijayatee gnaana-pradiipo harau ENGLISH This verse describes Lord Shiva. The poet compares him to a lamp enkindled by the flame of knowledge which resides in the heart of the ascetics; Moon adorning the head of S'iva radiates like an ornament. S'iva destroys sensual pleasure (compared to moths). He shines at the anterior end of the wick. Eliminates the darkness from hearts filled with infinite attachments.
CHAPTER 2: CONDEMNATION OF LUST (TRUSHNÀA DUUSHANÀM) SANSKRIT 2. bhraantam deesàm aneeka-durga-vishamam praaptam na kimcit phalam tyaktvaa jaati-kulaabhimaanam ucitam seevaa kritaa nishphalaa | bhuktam maana-vivarjitam para-griheeshv aasàmkayaa kaakavat trishii jrimbhasi paapa-karma-niratee(pisùnee) naadyaapi santushyasi 2 3. utkhaataa nidhi-sàmkayaa kshiti-talaa dhmaataa gireer dhaatavo nistiirnàu saritaa patir napatayo yatneena santoshitau| mantraaraadhana-tat-pariia manasaa niitaus`masàanee nisàu praaptau kaanà-varaatàko'pi na mayaa trishii sakaamaa bhava 3 4. khalaalaapausaud`haukatham api tad-aaraadhanaparairnigrihyaantar-baashpaa hasitam api sùunyeena manasaa | krito vitta-stambha-pratihata-dhiyaam aijalir api tvam aasèe moghaasèe kima aparam ato nartayasi maam 4 5. amiishaa praanàanaam tulita-bisinii-patrapayasaa kritee kim naasmaabhir vigalita-viveekair vyavasitam | yad-aad`hyaanaam agree dravinà-mada-nausaajiamanasaam kritam viita-vriidàir nija-gunà-kathaa-paatakam api 5 The poet repents: 'For the sake of saving these transient lives,is there any foolish thing which is not done by us? We acquired the sin of selfpraise before the wealthy arrogant persons. ENGLISH The poet is disgusted with his own desire and greed.I He wandered inaccessible forests and forts. He sacrificed his pride and served the rich. Like a crow he ate in the houses of others out of greed, foregoing self respect. O Desire! He addresses the greed that it only multiplies and does not get satiated. This verse also deals with unfulfilled desires and greed. He describes what he did to quench his greed. 1. He excavated ground to discover treasures. 2. He blowed with fire, all the minerals found in the Mainaka Mountain. 3. He crossed oceans. 4. Tried to please kings and the rich. 5. Spent nights meditating and reciting mantras in grave yards. He could not get a cent. He urges the greed to satisfy itself and be happy
6. kshaantam na kshamayaa gruhocita-sukham tyaktam na santoshataha sod`ho dusaha-sìita-taapa-pavana-kleesò na taptaa tapau | dhyaatam vittam ahar-nisàm nityamita-praanàir na sàmbho padam tat-tat-karma kritam yad eeva munibhis tais tais phalair vamcitaha6
This verse also reflects a repenting mood. The poet compares himself with an ascetic. Ascetics during the course of their penance, undergo a number of hardships, such as exposure to vagaries of climate. The ascetics bear insults and external stimulii. They forego pleasures of family by renunciation. The poet has also done all these, for a different purpose. Besides, there was no alternative. The poet had borne insults as there was no other go in the circumstances. The endurance was not due to conquering of senses and emotions. The poet abstained family pleasures, as he was serving the wealthy masters. Enduring the heat and cold took place in the course of outdoor work for earning money. The poet regulated his breath and meditated on money and not on the feet of God. Consequently, the poet was not entitled to and did not receive the benefits of the penance. The poet expresses his vexation with the worldly pleasures. He says: "We have not enjoyed the pleasures. The pleasures enjoyed us. We have not performed any penance. The penance burnt us up. We have not spent the time. The time has spent us out. Desire and greed are not exhausted. We are exhausted by the desire and greed. This verse also deals with repentence. The poet laments that everything except 'desire and lust' is worn out by old age. Wrinkles on the face! Gray hair! Loose and feeble limbs! Lust alone is young!
7. bhogaa na bhuktaa vayam eeva bhuktaas tapo na taptaa vayam eeva taptau| kaalo na yaato vayam eeva yaataastrishnàa na jiirnàa vayam eeva jiirnàu7
8. balibhir mukham aakraantam paliteenaamkitaa sìrau | gaatraanì sìthilaayantee trishnàikaa tarunàayatee 8 8A. viveeka-vyaakosèe vidadhati samee sàamyati trishaa parishvamgee tumgee prasaratitaraa saa parinàtaa | jaraajiirnàis`varya-grasana-gahanaaksheepakripanàstrishaapaatraa yasyaa bhavati marutaam apy adhipatau
9. nivrittaa bhogeecchaa purusha-bahu-maano'pi galita samaanausvar-yaatau sapadi suhrido jiivita-samaha| sànair yasht`y utthaanaa ghana-timira-ruddhee ca nayanee aho muud`haha kaayas tad api maranàapaayacakitaha. 9 10. aasàa naama nadii manoratha-jalaa trishnàataramgaakulaa raaga-graahavatii vitarka-vihagaa dhairya-drumadhvaasinii | mohaavarta-sudustaraatigahanaa prottumga-cintaatatìi tasyaupara-gataa visùddham alaso nandanti yogiis`varau 10
Desire to enjoy exhausted. Ego and sense of prestige dried up. Kindhearted friends were gone. Can stand up only with crutches. Eyes are blurred and wet. Yet, the ignorant body is surprised at the very thought of death.
CHAPTER 3: DELINEATION OF RELINQUISHMENT OF SENSUAL PLEASURES SANSKRIT ENGLISH
11. na samsaarotpannam caritam anupas`yaami kusàlam vipaakaha pun`yaanaam janayati bhayaa mee vimrisàtaha | mahadbhihi pun`yaughais` cira-parigrihiitaas` ca vishayaa mahanto jaayantee vyasanam iva daatum vishayinàam 11
The acts and experiences of home, family and the worldly affairs do not appear to me to be safe and comforting. Even good deeds and the accompanying honour appear to be generating fear.Things such as happy family life, smells of sandalwood etc. which a person is fortunate to gain from good deeds of past birth, appear to me to be causing misery, because such comforts taper and dwindle in course of enjoyment, ultimately coming to a naught. Hence, wise people know that enjoyments are like vices and are worth relinquishment. Enjoyments are bound to disappear with afflux of time. When they go, much misery results. Hence, why should a person wait till they go? A person who relinquishes enjoyments on his own volition gets greater peace and endless joy.
12. avas`yam yaataaras` cirataram ushitvaapi vishayaa viyogee ko bheedas tyajati na jano yat svayam amuun | vrajantaha svaatantryaad atula-paritaapaaya manasaha svayam tyaktaa hi eetee sàma-sukham anantam vidadhati 12 13. brahma-gnaana-viveeka-nirmala-dhiyaha kurvanti aho dushkaram yan muncanti upabhoga-bhaangi api dhanaani eekaantato nisprihaa| sampraataan na puraa na samprati na ca praaptau drid`ha-pratyayoo vaamchaa-maatra-parigrahaan api param tyaktum na sàktaa vayam 13 14. dhanyaanam giri-kandareeshu vasatam jyotihi param dhyaayataam aanandaas`ru-jalam pibanti sàkunaa nissàmkam amkeesàyaha| asmaakam tu manoorathoparacita-praasaada-vaapiitatàkriidàa-kaanana-keeli-kautuka-jushaam aayuhu param kshiiyatee 14
Those self-realised wise persons accomplish even the most difficult things. Without a semblance of pain and awareness, they relinquish worldly pleasures knowing pretty well that they can be enjoyed. We are unable to forego the sensual pleasures which were not experienced in the past, not being enjoyed now and there is no hope of being received in future. The poet envies the fortunate wise ascetics who live in mountain caves and contemplate on the supreme spirit. From their eyes tears of happiness roll down. Birds fearlessly sit on their laps and drink the drops of tears. The poet laments our own misfortune of ceaselessly contemplating on the mansions of desires built in our minds. We dig wells, lakes and build gardens around the mansions of desires and engage ourselves in a fruitless play. The whole tenure of life is lost in the process.
15. bhiksha-asànam tad api niirasam eeka-vaaram sàyyaa ca bhuuhu parijanoo nija-deeha-maatram | vastram visìirnà sàta-khamdà-mayii ca kanthaa haa haa tatha api vishayaa na parityajanti (jahaati ceetaha) 15
The poet laments about his lack of true renunciation. He has all the external manifestations of a renunciating mendicator. His food is only by begging. That too devoid of nutrients and strength. The scant food is only once in a day.He sleeps on bare earth. Sociating is only with his own body (There are no friends except himself). Rags are the garments torn into a hundred pieces. In spite of adopting all the practices of an a hermit, the longing for desires are not receding. This verse criticises the ways of the poets who describe women with eloquent similes. Breasts contain flesh. Poets exaggerate them as gold pots. Face is a storehouse of phlegm. Poets compare faces of women to moon (cool like snow). Thighs and uterus-vulva contain urine. Poets compare them to the head of an elephant. Thus all the organs of females are unclean and blameworthy, but poets add grandeur to them by praise. If there is a true lover, it is only Lord Shiva. He wears his beloved on the left half of his body. If there is a true relinquisher, it is only Lord Shiva. Who else could reduce the God of Love Manmatha into ashes? Ordinary people are tempted and mesmerised by the God of Love Manmatha into a temporary trance. They can neither love truely nor relinquish truly. Moths fall in fire, being unaware of the combustive nature of the fire. Fish attracted by the bait of food, fall in the net. On the other hand, we know pretty well that pleasures are accompanied by hardships and pains. Yet we are unable to abstain from them. It is difficult to gauge the depth and intensity of the temptation.
16. stanau maamsa-granthii kanaka-kalasàav iti upamitii mukham s`leeshmaagaaram tad api ca sàsàamkeena tulitam | sravan-muutra-klinnaa kari-vara-sìra-spardhi jaghanaa muhur nindyaa ruupaa kavi-jana-visèeshair gurukritam 16 17. eeko raagishu raajatee priyatamaa-deehaardhahaarii haro niiraageeshu jano vimukta-lalanaasamgo na yasmaat parau | durvaara-smara-baanà-pannaga-visha-vyaabiddhamugdho janau sèeshau kaama-vidàmbitaan na vishayaan bhoktum na moktum kshamaha. 17 18. ajaanan daahaatmyaa patatu sàlabhas tiivradahanee sa miinoo api agnaanaad badìsà-yutam as`naatu pisìtam | vijaanantoo api eetee vayam iha viyaj (vipaj) jaala-jatìlaan na mumcaamaha kaamaan ahaha gahanoo mooha-mahimaa 18
19. trishaa sùshyati; aasyee pibati salilaa sìita-madhuram kshudhaartaha sàalyannam kabalàyati maamsaadikalitam | pradiiptee kaamaagnau sudrid`hataram aalimgati vadhuuhu pratiikaaram vyaadhau sukham iti viparyasyati janaha. 19 20. tumgam vees`ma; sutau sataam abhimataaha; samkhyaathikaaha sampadaha; kalyaanìi dayitaa; vayas` ca navam iti agnaana-muud`ho janaha | matvaa vis`vam anas`varam nivisàtee samsaarakaaraa-grihee samdris`ya kshanà-bhamguram tad akhilaa dhanyas tu sannyasyati 20
A hungry person drinks cool and sweet water. A hungry person relishes sweet foods with food. A sexually aroused person embraces his wife intensely. These are all ameliorators for pains. These are reactions. But, people errorneously believe that they are pleasures.
Home is a mansion. Sons are obedient. Riches are countless. Wife is delight-giving. Youth is fresh. Ignorant people think on these lines and confine themselves in the prison of family. Viewing all these as extremely temporary and vanishing, wise people renounce the world and become ascetics.
CHAPTER 4: YACGNA (YACANA)KHANDÀNAM: CONDEMNATION OF BEGGING SANSKRIT diinaa diina mukhaau sadaiva sìsùkair aakrishtà jiirnàambara aa krosàdbhau kshudhitair niranna vidhuraa dris`yaa na ceed geehinii . yaacgnaa bhamga bhayeena gadgada gala trut`yad viliinaaksharam ko deehii iti vadeet sva dagdha jat`harasyaarthee manasvii pumaan .21 ENGLISH Why should a man with self respect beg? When he entreats for something, his voice choaks with fear of failure/refusal by donor. His words become broken. Yet he says 'Pl. give ... etc.'. The poet explains the compelling circumstances. When a person sees his starving and sunken faced wife clad in a torn saree being chased by his hungry children seeking food, he cannot but go for a charity support. This is a masterpiece from the poet. He clearly recognises that the wisest person is driven to a pitiable state by hunger in the family. This is another superb piece of verse from Bhartruhari. The poet compares the belly to a large barrel. When hungry, it breaks self respect. Just as moonlight makes lotus flowers to contract and close their petals, the stomach contracts all virtues of a person. Like an axe it severs the creeper like sense of shame of a person and makes him to stoop and kneel. This barrel is hard to fill.
abhimata mahaamaana granthi prabheeda patìiyasii gurutara gunà graama ambhooja sphutòojjvala candrikaa . vipula vilasal lajjaa vallii vitaana kut`hhaarikaa jat`hhara pit`harii dushpuureeyam karooti vidàmbanam .22
pun`yee graamee vanee vaa mahati sita patàcchanna paaliim kapaalii aadaaya nyaaya garbha dvija huta huta bhug dhuuma dhuumropakamt`hee . dvaaraa dvaaram pravishtòo varam udara darii puuranàaya kshudhaarto maanii praanàis sanaathoo na punar anudinam tulya kulyeeshu diinaha .23 gamgaa taramga kanà (hima) sìikara sìitalaani vidyaadhara adhyushita caaru sìlaa talaani . sthaanaani kim himavataha pralayam gataani yat saavamaana para pimdà rataa manushyaaha.24
The poet compares three choices of begging available for a hungry person to fill up his belly. 1. Begging peers and relatives. 2. Begging in forests. 3. Begging, wearing a white cloth, door to door in villages having houses of wise persons performing the sacred rites and maintaining the sacred fire, smoke emitting from house tops. The poet finds the second and third choices better. Here, the poet is critical about the mendicants relishing and supplicating themselves with balls of food received from others. He questions: 'Have all the captivating Himalayan valleys full of dew drops from the River Ganges and visited by angels perished?' The poet further questions: 'Have the tubers and roots disappeared from the forests? (Ascetics survive on them). Have the fruit-laden trees, yielding fibre for making clothes died down? (Eating fruits, roots and tubers and wearing fabrics made of tree barks and drinking the sweet water of sacred rivers, moving in the valleys, the poet prefers to begging). The poet is distressed to see the worry-grooves on the foreheads of mendicants begging wicked barons for money and exhausting themselves due to insults. The poet asks his beloved to accompany him to the forest. He asks her to make a bed of leaf beds. He wants her to make food of delicious fruits and roots. The poet does not want to hear even the name of those lowly rich barons 1. who are not wise 2. who are foolish minded 3. whose minds do not rest on God 4. who are always anxious about and talk about getting or not getting money. This poem is a marvellous example of the poet's abhorrence of begging the covetous. This translator's comments: 1. The poet has no desire to relinquish his beloved even in the
kim kandaaha kandareebhyaha pralàyam upagataaha; nirjharaa vaa giribhyaha; pradhvastaa vaa tarubhyaha; sarasa phala bhrito valkalinyas` ca sàakhaha viikshyantee yan mukhaani prasabham apagata pras`rayaanàm khalaanaam duhkhoo upatta svalpa (alpa) vitta smaya pavana vasàa nartita bhruu lataani .25
pun`yair muula phalais tathaa priyee pranàyiniim vrittim kuru svaadhunaa bhuu sàyyaam nava pallavair akrupanàir uttisht`ha yaavoo vanam kshudraanàam aviveeka muud`ha manasaam yatrees`varaanàam sadaa vitta vyaadhi vikaara vihvala giraam naamaa api na s`ruuyatee .26
phalam sveecchaa labhyam prativanam akheedam kshitiruhaam payah sthaanee sthaanee sìsìra madhuram pun`ya saritaam mridu sparsàa sàyyaa sulalita lataa pallava mayii sahantee santaapaa tad api dhaninaamm dvaari kripanàaha.27 yee vartantee dhanapati purau praarthanaa duhkha bhaajo yee ca alpatvaa dadhati vishayaaksheepa paryaapta buddheehe teeshaam antah sphurita hasitam vaasaraanì smareeyam dhyaana ccheedee sìkhari kuhara graava sàyyaa nishan`nàha.28
forest. 2. He wants her to serve him by making food and bed. 3. About roots and fruits: In 21st Century, most of us particularly vegetarians are root eaters (potatos, carrots, colacasia, beet root etc.) and fruit eaters. The poet wonders why mendicants spend their time at the doorsteps of misers when rivulets are full of sweet water to drink and fruits are available aplenty and painlessly and leaf beds are available to sleep.
The poet compares himself with the mendicants and laughs at them during intervals between one session of meditation and another session. 1. The poet's happy position: He ws sitting on a bed of stone in the cave at the hill top and meditating. 2. The mendicants were standing at the doorsteps of the stingy barons seeking money. They were thinking of ordinary sensual pleasures again and again and stooping down in the process. The poet questions the wisdom of the Creator in making the Mount Meru (pronounced Meeru as in 'mare (long vowel)', made of gold. It does not satisfy the wants of anybody.How? 1. Those who are happy by contemplating on the Supreme Spirit and are contented, their happiness, Meeru's gold cannot disturb. 2. Those who want worldly things and are enamored of seeking gold, their greed, Meeru's gold cannot satisfy. (Thus when desire and greed cannot be satisfied even by a mountain of gold, begging for money is despicable. This is the central theme of the verse).
yee santosha nirantara pramuditas teeshaam na bhinnaa mudoo yee tva anyee dhana lubdha samkala dhiyas teeshaam na trishnàahataa . ittham kasya kritee kutaha sa vidhinaa kii (taa) drik padam sampadaa svaatmany eeva samaapta heema mahimaa meerur na mee rocatee .29
bhikshaahaaram adainyam apratisukhaa bhiiti cchidam sarvataha durmaatsarya madaabhimaana mathanam duhkhaugha vidhvamsanam sarvatraan vaham aprayatna sulabham saadhu priyam paavanam sàmbhooho satram avaaryam akshaya nidhim sàmsanti yogiis`varaaha.30
The poet answers the paramount question: 'After renouncing and surrendering everything, how a person can live?' The poet highlights and praises the merits of food obtained by begging: 1. Not obtained by stooping down. 2. Gives immense comfort. 3. Breaks the sense of fear and assuring. 4. Breaks the envy and pride in individuals. 5. Removes heaps of misery. 6. Available always and daily. 7. Available without much effort. 8. Likeable to ascetics. 9. Gift of Lord Sìva. 10.Most eligible and befitting. 11.Not exhausting. The poet uses a number of adjectives to emphasize the importance of alms for an ascetic. This translator's comments: 1. There is an apparent conflict between forest fruits/roots and the food obtained by alms. But it is not. When the ascetics live in forests they eat wild fruits and roots. When they visit villages which are mostly adjuncts or in the middle of forests, they obtain alms door to door. 2. The poet condemns begging for money and not for bhikshaasànam (food for survival). In fact, in such begging also there are some rules. The mendicant cannot stand at one door step for long time. The begging should not be for the purpose of storing. Actually, vessels or bags should not be used for collecting food. The mendicant should use his two hands joined together like a bowl and eat on the spot. In those days householders also used to treat mendicants kindly.
CHAPTER 5: (BHOOGA ASTHIRATAA VARNÀNAM) DEPICTION OF TRANSIENCE OF LUXURIES SANSKRIT bhoogee roogabhayam kulee cyuti bhayam vittee nripaalaad bhayam maanee dhainya bhayam balee ripu bhayam ruupee jaraaya bhayam . sàastree vaadibhayam guii khala bhayam kaayee kritaantaad bhayam sarvaa vastu bhayaanvitam bhuvi nnàa vairaagyam eeva abhayam .31 ENGLISH The poet laments that entire life of a human is full of cares and fears. He lists out: 1. Enjoying leads to diseases. 2. Having a caste, gives a fear of expulsion. 3. Money may be seized by kings (21st Century: Taxation by the Govt. and searches by the I.R.S.) 4. Honor gives an apprehension of humiliation. 5. Physical strength poses danger from enemies (A strong person challenges enemies for a fight and hence danger). 6. A beautiful body and form is anxious of losing it by lurking old age. 7. Knowledge of scriptures can lead to arguments and defeats. 8. Gentle qualities have a danger of harm from wicked persons. 9. Body itself is afraid of death. On this earth everything is frought with fear. Distaste and disengagement alone have a sense of assurance. 21st Century: Insurance takes care of some of these worries. Panic levels are lower? Insurance premia also cause burden and worry! 'Who is not bit by what?' The poet wonders. He is surprised at the absolute temporariness of everything in this world. He lists out: 1. Birth is followed by death. 2. The super vibrant youth ends by old age. 3. Happiness is endangered by greed for money. 4. Inner tranquility is disturbed by the tempting postures of ladies and showgirls. 5. Virtues suffer from envy of wicked persons. 6. Forest places are filled with cruel animals. 7. Kings are surrounded by coterie of rogues.8. Riches are accompanied by risks and uncertainties.
aakraantam maranèena janma jarasaa ca ati ujjvalam yauvanam (jarayaa vidyut calam yauvanam) santoosho dhana lipsayam sàma sukham praud`haamganaa vibhramaihi. lokair matsaribhir gunàa, vana bhuvoo vyaalair, nripaa durjanair, asthairyeenà vibhuutayoo api upahataa grastam na kim keena vaa .32
aadhi vyaadhi sàtair janasya vividhair aarogyam unmuulyatee lakshmiir yatra patanti tatra vivrita dvaaraa iva vyaapadaha; jaatam jaatam avas`yam aasù vivasàm mrityuhu karoti aatmasaat tat kim teena (naama) niramkusèena vidhinaa yan nirmitam susthiram .33 bhogaas tumga taramga bhamga taralaha; praanàha kshanà dhvaasinaha; astokaany eeva dinaani yauvana sukha sphuurtihi priyaa susthitaa; . tat saasaaram asaaram eeva nikhilam buddhvaa budhaa bodhakaa lokaanugraha peesàleena manasaa yatnah samaadhiiyataam .34 bhogaa meegha vitaana madhya vilasat saudaaminii cancalaa; aayur vaayu vighat`tìtaabja patàlii liinaambuvad bhamguram; liilaa yauvana laalasaast anubhritaam; iti aakalayya drutam yogoo dhairya samaadhi siddhi sulabhee buddhim vidadhvam budhaaha.35
The poet declares that Fate (Creator's Will) is a dictator. Nothing built by it is really eternal and stable. He wonders 'What is permanent?'. He lists out the ephemeralities: 1. Sense of welfare is hit by both physical and mental illnesses. 2. Riches have the concomitants of dangers, risks, and uncertainties. 3. Every birth and life is devored by the Goddess of Death. The poet explains how wise persons recognise the futility of family and life; how they should reset their minds to do great good to the society. The poet lists out the perils of life: 1. Luxuries and pleasures are like the bubbles on the rising waves of the sea. 2. Lives are momentary. 3. Youth and and happiness from women are for only a few days. This verse is similar to the previous verse. Clearly determining the instability of every superficial thing in the world, wise persons engage their minds in yoga (yooga=Union with the Supreme Spirit) and samaadhi (State of unconsciousness to the external stimulii, by virtue of being engaged to the Supreme Spirit). The poet identifies the endangered items and uses beautiful similes: 1. Luxuries are like the 'lightnings' on the clouds, absolutely momentary. 2. Lives are like drops of dew on lotus leaves hit by hurricanes. 3. Youthful pleasures vanish with afflux of time.
aayuhu kallola lolam; katipaya divasa sthaayinii yauvana s`riir; arthaaha samkalpa kalpaa; ghana samaya tadìd vibhramaa bhoga puugaaha; kamt`haas`leeshopaguud`ham tad api ca na ciram yat priyaabhihi pranìieetam brahman`ya aasakta cittaa bhavata bhava bhayoomboodhi paaram tariitum .36
The poet addresses himself to become engaged to the Supreme Cosmic Soul (Supreme Spirit). Reason: ephemerality of the life and pleasures. The poet lists out: 1. Life is tempestuous. 2. Youth lasts only a few years. 3. Riches are like mental conceptions (Translator's comment: When we see a currency note or a bond, we imagine their value based on faith and trust on the value contained in and transferred through them. The issuing authority may change. It may default. 4. Luxuries are like assembling and vanishing clouds.5. Throat is full of phlegm. 6. Embraces of the beloved are momentary. The poet addresses this verse to every human. "Oh human! (ree manushya!)'. Vadata! : Tell! yadi sukham svalpam api asti? Is there is any little happiness (in living)? The poet enumerates the sequence in human life: 1. Spends nine months in mother's womb amidst fluids. This he considers dirty and painful. 2. Spends youth in longing for union with beloved who is yet to approach/be approached or who is away. This he considers painful. 3. Spends old age in a sense of humiliation when youthful girls laugh at him. Where is the happiness? There is only melancholy. This verse is short, yet crisp and straight.He exclaims at this wondrous world. List: 1. Old age sits like a tigress in waiting to pounce upon. 2. Ailments are attacking the body like sworn enemies. 3. Day and night, the longevity is leaking out like water from a porous pot. Yet the world practises what is not good for it.
krucchreenàa meedhya madhyee niyamita tanubhih sthiiyatee garbha vaasee; kaantaa vis`leesha duhkha vyatikara vishamoo yauvanee coopabhoogaha; vaamaakshiinàam avagnaa vihasita vasatir vriddha bhaavoo anyasaadhuhu saasaaree ree manushyaa! vadata! yadi sukham svalpam api asti kimcit? .37
vyaaghri iva tisht`hati jaraa paritarjayantii rogaas` ca sàtrava iva praharanti deeham . aayuhu parisravanti bhinna ghatàa divaambho lokas tathaapi ahitam aacarati iti citram .38
bhogaa bhamgura vruttayoo bahuvidhaas; tair eeva ca ayam bhavas; tat kasyeeha kritee paribhramata ree lokaaha kritam ceeshtàtaihi; aasàa paasà sàtoopasàanti visàdam ceetas samaadhiiyatam kaamotpatti (kaamocchitti) vasàat svadhaamani yadi s`raddheeyam asmad vacaha .39 sakhee dhanyajh keecit trutìta bhava bandha vyatikaraa vanaantee cittaantar visham avishayaasìit visha gatau. sàrac candra jyotsnaa dhavala gagana abhoga subhagaa nayantee yee raatrim sukruta caya cintaika sàranàjha. brahmeendraadi marud ganàas trinà kanàan yatra sthito manyatee yat svaadaad virasaa bhavanti vibhavaas trailokya raajyaadayau bhoogaha koo api sa eeva eeka paramo nityoodito jrimbhatee bhoh saadhoo kshanà bhamguree tad itaree bhogee ratim maa krithau.40
The ascetic who considers that Gods like the Creator, etc. as particles of straw and who treats the Lordship of the three worlds as distasteful, will treat all the enjoyments as purely transitory. A person who is engaged in Union to the Supreme Spirit considers the smaller Gods like the Creator, the God of Heaven as a blade of straw. When compared to that experience, even the Lordship of the Three Worlds (Heaven, Earth and Nether World) tastes insipid. The poet addresses the ascetic to concentrate only on that unique, supreme, vibrant experience. All other enjoyments are transient and momentary. He advises the Seeker not to indulge in lower pleasures.
CHAPTER 6: GREATNESS OF FATE SANSKRIT ENGLISH
saa ramyaa nagarii mahaan sa nripatis saamanta cakram ca tatpaars`vee tasya ca saa vidagdha parishat taas` candra bimbaananaaha, udvrittaha sa raaja putra nivahas tee vandinas taah kathaaha sarvam yasya vasàad agaat smriti pathaa kaalaaya tasmai namaha .41 yatra aneekee kvacid api grihee, tatra tisht`hati atha eeko yatraapi eekas tad anu bahavas tatra na eeko api ca antee . ittham na eeyai (ca imau) rajani divasau loolayan dvaav ivaakshau kaalaha kalyo (kaalyaa) bhuvana phalakee kriidàti praanì s'aaraih.42
The poet addresses the Fate and salutes it. He recalls the halcyon days: That captivating city! That Great King! That circle of Knights and Barons! That Great Assembly of Scholars! Those ladies of moon like faces! That group of proud princes! Those flatterers! Those stories! All the things were gone and reduced to sheer memories and images. The entire change is owing to the Great FAte! Oh God of Fate, I salute thee! This verse deals with a game of dice played by the God of Fate with his wife. In the game, there are a number of squares played with a number of pawns. The poet examines alternative situations: 1. A player with a square having a number of pawns, may end up with nothing. (Incurs losses and becomes a pauper). 2. A player with a square having only one pawn in a square at the beginning, may have a number of pieces in a square in middle game, and when the end approaches, he may have nothing. There are imponderables and uncertainties. The Poet views that for the rise and fall of creatures, the Fate is responsible. The poet compares this world to a strong intoxicating liquor. People having drunk the brew forget that their life gets eroded with every sunrise and sunset. People having been burdened with a number of pursuits fail to recognise the efflux of time. They see the births, effete old age and deaths every day. Yet they do not bother. Such is the spell of temptation. They are possessed by the worldly tasks.
aadityasya gataagatair aharaham saakshiiyatee jiivitam vyaapaarair bahu kaarya bhaara gurubhihi kaaloo api na vignaayatee, drisht`vaa janma jaraa vipatti maranàm traasas` ca na utpadyatee, piitvaa mohamayiim pramaada madiraam unmatta bhuutam jagat .43
raatris sa iva punaha sa eeva divasoo, matvaa mudhaa (abudhaa) jantavoo dhaavanty udyaminas tathaiva nibhrita praarabdha tat tat kriyaaha; vyaapaaraih punar ukta bhuuta vishayair ittham vidhee (eevam vidhee) naamunaa saasaareenà kadarthitaa vayam ahoo moohaan na lajjaamahee .44 na dhyaatam padam iis`varasya; vidhivat samsaara vicchittayee; svarga dvaara kavaatà paatàna patùr dharmoo api na upaarjitaha; naarii piina payodhara uuru yugalam svapnee api naalimgitam maatuhu keevalam eeva yauvana vana ccheedee kut`haaraa vayam .45
Nights recur after Days. Days recur after nights. Ignoramuses know this. Yet they start this work or that work and rush as if the world was going to get submerged. They go on repeating the things. Having been captured and enamored by this World, we lose all our shame and sense of modesty.
na abhyastaa prativaadi vrinda damanii vidyaa viniitoocitaa khad`gaagraihi kari kumbha piit`ha dalanair naakam na niitam yasàha; kaantaa komala pallavaadhara rasaha piito na candroodayee taarun`yam gatam eeva nishphalam ahoo sùunyaalayee diipavat .46
The poet is remorseful about his birth. His birth was futile. It worked like an axe for the sole purpose of breaking the forest of his mother's youthfulness. According to Indian philosophical lore, a person has to achieve four goals in life: 1. Dharma (righteousness and adherence to ethics). 2. Artha (Earning money). 3. Kaama (Fulfil desire and lust as a householder). 4. Mooksha (Strive for delieverance from the terrible cycle of births, old age and death. The poet regrets that he did nothing. He did not meditate on the Supreme Spirit, to get relieved from the bondage of births and deaths. He did not perform the ritualistic worships and sacrifices (Dharma) which help in getting the gates of Heaven opened. He did not firmly embrace the youthful breasts of young ladies at least in sleep and dreams (Kaama). Thus his life became listless and purposeless. The poet compares his failed life to a lamp lit in an empty house, which is wasted. The poet laments: 1. He did not learn and earn the erudition required to conquer scholars round the world. 2. He did not acquire the skills of warfare, (particularly fencing) to kill the enemies (compared to elephants) and be known throughout the world. 3. He did not sip the juice from the lips of women on moonlit evenings.
vidyaa naadhigataa kalamka rahitaa vittaa ca noopaarjitam; sùs`ruushaapi samaahiteena manasaa pitroor na sampaaditaa; aalolaayata locanaaha priyatamaaha svapnee api na aalimgitaaha kaalo'yam para pimdà loolupatayaa kaakair iva preeritaha.47
vayaam yeebhyo jaataas` cira parigataa eeva khalu tee; samam yaih samvriddhah smriti vishayataam tee api gamitaha. idaaniim eetee smaha pratidivasam aasanna patanaa; gataas tulyaavasthaam sikatila nadii tiira tarubhihi .48 aayur varsha sàtam nrunàm parimitam; raatrau tad ardham gatam; tasya ardhasya parasya ca ardham aparaa baalatva vriddhatvayooho; sèesham vyaadhi viyooga duhkha sahitam seevaadibhir niiyatee jiivee vaari taramga camcala taree saukhyam kutaha praanìnaam? .49
kshanàm baalo bhuutvaa kshanàm api yuvaa kaama rasikaha; kshanàm vittair hiinaha; kshanàm api ca sampuurnà vibhavaha; jaraa jiirnàir amgair natà iva balii mamdìta tanur narah samsaaraantee visàti yamadhaaniiya vanikaam .50
The poet is full of repentence. He laments: 1. Spent my life like a crow engaged in devoring cuds of food offered by others. (It is a custom in India to feed crows with the balls of food made for the ancestors during funeral and annual ceremonies). 2. Did not learn clean education. 3. Nor, did he earn money. 3. Did not nurse and serve aged elders with a stable mind. 4. Nor did he embrace his beloved (described as one with round circling and oscillating eyes). The poet compares his life to a plant on the sand banks of a river. Ravaged by the river currents, the tree hangs in a precarious state, ready at any time to collapse into the river. The poet recalls that it is long time since his parents passed away; his friends also passed away. He alone remains awaiting the day of destruction. The poet questions: 'Where is the happiness for persons?' The total life span is limited to 100 years. Half of it, i.e. 50 years is lost in nights. In the remaining 50 years, 25 years is lost in childhood, adolescence and old age. Remaining 25 years are to be distributed among 1. serving for livelihood; 2. sickness 3. separation from the beloved. Life is un-dependable like waves of a Sea. Thus, where is the happiness for Creatures? The poet compares a human to an actor on a stage. The actor takes up several roles. Once, he will be a boy. Another time, lustful youth. The third time, he will be a poor person. The fourth time he may be very affluent. Then he may take up the role of an old person. Ultimately he goes behind the screen (curtain) of Death.
CHAPTER 7: (YATI NRUPATI SAMVAADAM) ASCETIC VS KING DEBATE SANSKRIT

ENGLISH
tvam raajaa vayam api upaasita guru; pragna abhimaana unnataaha; khyaatas tvam vibhavair, yasàamsi kavayoo dikshu pratanvanti naha; ittham maanada na ati duuram (another version: maana dhanaati duuram)ubhayoor api aavayor antaram yadi asmaasu paraangmukhoo asi vayam api eekaantatoo nis spruhaaha.51
arthaanaam iisìshee tvam; vayam api ca giraam iis`mahee (vidmahee) yaavad artham; sùuras tvam; vaadi darpa vya upasàmana vidhaava kshayam paatàvam naha; seevantee tvam dhanaad`hyaam (dhanaamdhaam)mati mala hatayee; maam api s`rotu kaamaa, may api aasthaa na tee ceet tvayi mama nitaraam eesha raajann anaasthaa (sutaryaameesha raajan gatoosmi) .52 vayam iha paritushtàa valkalais, tvam dukuulaihi; sama iha paritooshoo, nirvisèeshoo visèeshaha; sa tu bhavatu daridroo, yasya trishnàa visàalaa, manasi ca paritushtèe koo arthavaan! koo daridraha .53
The poet compares himself (an ascetic) with the King and addresses him. You shine in regal glory. We are equal to you by virtue of the scholarship and talent filled glory obtained by us serving the preceptor. You are known by your affluence and splendor in your kingdom. Our fame is in knowledge, which is spread by poets all over the earth. Thus, there is not much distance and variance between us. If you ignore us, we living alone without any cognition of what happens outside, cannot develop any affinity and attraction towards you. Oh King! You are the Lord of the Wealth. We are the Lords of sciences and knowledge. You have physical strength and valor. We have the strength of overpowering the argumentative pride of debators. Those who want money surround and serve you. Those who want to hear soul purifying words approach us. If you are not interested in us, we are also not interested in you. Now itself, I shall leave. The poet continues to address the Kings. The comparison continues. 'We wear rags. You wear silk costumes. Satisfaction is equal to both of us. Despite it, a person who has an insatiable greed, will remain poor. When there is internal contentment, what is poverty? What is prosperity?' The poet refuses to budge and remain oppressed to the arrogance of neo-rich (noveau riche). He says: 'For us, it will be sufficient if we have fruits to eat and water to drink. Rags are adequate to wear. Bare earth is enough for us to sleep on. We are not enthusiastic to remain docile to flamboyant wealthy parvenu.' 'Food for us is the alms. The eight directions (East, South East, South, South West, West, North West, North, North East) are our clothes. (A truly renounced person wears nothing). The plateau of Earth is our bed. What we have to do with kings!'
phalam alam asànaaya, svaadu paanaaya tooyam, kshitir api sàyanaartham, vaasasee valkalam ca . nava ghana madhupaana bhraanta sarveendriyaanàam avinayam anumantum nootsahee durjanaanaam .54
as`niim ahi vayam bhikshaam aasàavaaso vasiim ahi . sàyiim ahi mahii prisht`hee kurviim ahi kim iis`varaihi.55
na natàa, na vitàa, na gaayakaa, na ca sabhyeetara vaada cumcavaha; nripam iikshitum atra kee vayam stana bhaaraan namitaa na yooshitaha .56 vipula hridayair iisàir eetat jagat janitam puram vidhritam aparair dattam ca anyair vijitya trinàm yathaa; iha hi bhuvanaani anyair dhiiraas` caturdasà bhumgjatee, katipaya pura svaamyee pumsaam, ka eesha mada jvaram.57
abhuktaayam yasyaam kshanàm api na yaatam nripa sàtair, bhuvas tasyaa laabhee ka iva bahumaanaha kshiti bhritaam? tad amsàsyaapi amsèe tad avayava leesèe api patayoo vishaadee kartavyee vidadhati jadàaha pratyuta mudam.58 mrit pimdòo jala reekhayaa valayita sarvoo api ayam nasv anùhu; svaamsìikritya sa eeva samyuga sàtai raagnaa ganàa bhumgjatee; yee dadyur, dadatoo athavaa kim aparam kshudraa daridraa bhrisàm, dhig dhik taan purushaadhamaan dhanakanàam vaamchanti teebhyoo api yee.59
The poet abhors seeing kings. 'We are not stage actors. We are not paramours or companions of prostitutes. We are not singers. We are not entertainers of obscene tongue. We are not whores having bodies laden with heavy breasts. What have we to do with kings to see them?' In the following four verses, the poet castigates the Kings for their arrogance and wickedness. {Comment: Most of the qualities attributed by the Poet to Kings of his time, apply to politicians of 21st Century.}In this verse he compares the Great Emperors of yore with the city rulers of his time. He says: 'The emperors built the world, ruled it with patience, and gifted all the conquered territories to seekers. All these fourteen worlds Comment: Hindu belief that there are fourteen worlds (or three worlds as convenient)are being enjoyed by some worthy kings. Then why is it that barons of small places suffer from the fever of arrogance?' The poet discusses the psychology of the small time rulers. He says: 'The Earth and the lands have been being ruled by hundreds of kings incessantly, succeeding one another. Whenever a person becomes king of a territory it is only a left over of some other past dead king. What glory does a new king get? Instead of feeling unhappy, he feels elated. What a fools are they!' The poet continues to criticise the kings: 'The kingdoms are like mud balls surrounded by water (seas). They are too minuscule and small. This earth is divided and subdivided into small splinters. Rulers fight wars with one another, share and reshare, and enjoy their fiefs. (The poet wonders) Will these rogues gift anything to others? Even if they give, it will be too little. Hey! How obnoxious will it be to approach kings for anything?'
sa jaataha koo api aasiin madana ripunàa muurdhni dhavalam; kapaalam yasyooccair vinihitam alamkaara vidhayee; nribhihi praanà traanà pravanà matibhihi kais`cid adhunaa namadbhihi kaha pumsaam ayam atula darpa jvara bharaha.60
This verse has deep meaning. According to legends, Lord Shiva begs using skull as bowl. Whose skull does S'iva use? He uses the skull of his best devotee, who deserves his grace. Such person's life is fulfilled. Now, the poet condemns the fever of arrogance affecting the small time rulers whom mendicants approach for filling their bellies and save themselves.'
CHAPTER 8: (MANAS SAMBOODHANA NIYAMANAM) ADDRESSING AND REGULATING MIND SANSKRIT pareeshaam ceetamsi pratidivasam aaraadhya bahudhaa, prasaadam kim neetum visàsi hridaya kleesà kalitam (kalilam) prasannee tvayy antaha svayamudita cintaamanì ganèe vimukta samkalpaha kim abhilashitam pushyati na tee.61 ENGLISH In this chapter, the poet addresses his own mind. The object is to control it. The poet's mind (in other words human minds) is engaged in studying the minds of others, so as to delight them by engaging in pleasing conversation. The poet wants to stop that and he wants his mind to become pure like divine crystal. The poet says: 'Oh mind! Why do you stretch and torture yourselves by trying to study the minds of others and pleasing them? Keep your self clean like a divine crystal. When you are pure, won't you shed the sense of desiring and proposing? Won't your tasks get fulfilled automatically in a fitting manner? Not in some versions.
satyaam eeva trilokii sariti hara sìras` cumbiniivac chatàayam sad vrittim kalpayantyam batà vitàpa bhavair valkalaha sat phalais` ca; koo ayam vidvaan vipatti jvara janita rujaatiiva duhkhaasikaanam vaktram viiksheeta dusthee yadi hi na vibhriyaat svee kutùmbee anukampaam.
paribhramasi kim mudhaa (vruthaa) kvacana citta vis`raamyataam svayam bhavati yad yathaa bhavati tat tathaa na anyathaa . atiitam ananusmaran na api ca bhaavya samkalpayan natarkita samaagama anubhavaami bhogana aham .62
The poet continues to address his mind. The poet is deterministic. He wants to be passive, accepting whatever happens. "Oh mind! Why do you wander uselessly? Rest somewhere! Whatever is destined to happen will happen, in any case. Does not happen otherwise. Even if you struggle, there will be no result. I shall not plan future action. I shall not propose anything. I shall accept whatever happens and bear the results with contentment.{Translator's Comment: On practical considerations, we may disagree with the pessimism of the poet. Yet, as a theme this is a masterpiece.} The poet is addressing his mind: 'Withdraw! Refrain from the path of sensual enjoyment, as it is extremely tedious and tiresome. Adopt the path of peace. Tread the path of righteousness. Abandon the present fickle behaviour. Do not again be engaged to the desire for this unreliable mundane world and family life. Be pure and joyful.'
eetasmaad virameendriyaartha gahanaad aayaasakaad aas`raya s`reeyoo maargam asèesha duhkha sàmana vyaapaara daksham kshanàat, svaatmii (sàamtam) bhaavam upaihi santyaja nijaam kalloola lolaam gatim (another version: na tarkita gamaa gamaan anubhavsva iha) maa bhuuyo bhaja bhamguraam bhava ratim ceetaha prasiidaadhunaa .63 moohaa maarjaya! taam upaarjaya ratim candraardha cuudàamanàuhu; ceetah svarga taramgiinìi tatà bhuvaam aasamgam amgiikuru; koo vaa viicishu budbudeeshu ca, tatìl leekhaashu ca, s`riishu (striishu) ca, jvaalaagreeshu ca pannageeshu sarid veegeeshu ca, pratyayaha .64
The poet is pursuading his wavering mind. He is goading it. He says: 'Shed temptation. Get interested in and engaged to the God (Lord Shiva who wears Moon in his hair locks as a jewel). Think of and accept living on the sands of the Heavenly river Ganges. Can reliance be placed on momentarily existing waves, foam, lightnings, women, tips of fire, serpants, speed of rivers?'
ceetas` cintaya maa ramaam, sakrud imaam asthaayiniim, aasthayaa bhuupaala bhrukutìi kutìi viharanà vyaapaara pan`yaamganaam , kanthaa kamcukitaaha pravis`ya bhavana dvaaraanì vaaraanàsii rathyaa pamktishu paanì paatra patitaa bhikshaam apeekshaamahee .65 agree giitam, sarasa kavayaha, paars`vayoor daakshinàatyaha, pas`caal liilaavalaya ranìtam caamara graahinìinaam, yadi asti eevaa kuru bhava rasaasvaadanee lampatàtvam no ceet ceetaha pravisà sahasaa nirvikalpee samaadhau.66 praaptaah s`riyah sakala kaama dudhaas (dughaas) tataha kim? nyastam padaa sìrasi vidvishatam tataha kim? sampaaditaaha (sammaanitaaha) pranàyinoo vibhavais tataha kim? kalpam sthitam tanubhrutaam tanavas (tanubhih) tataha kim? .67
The poet is disgusted with the Goddess of Wealth. He compares her to a prostitute who dwells on the spot between the two eye brows of kings. He tells his mind: '(Oh mind!) Consciously never think of the Goddess of Wealth! She is unstable. It is mobile. It dwells between the two eye brows of kings. I prefer to beg in the city of Varanàsi (Kaasì) wearing rags and survive on the alms collected by me at its doorsteps in my fists. ' The poet offers two choices to his mind. He tells his mind: '1. If you have sweet music before you, connoisseure southern poets on two sides, the bangle sounds of fanning women behind, become an enjoyer of the juices of mundane pleasures. 2. Else, enter the State of Deep Meditation without delay.' The poet has four questions in the four lines of the verse. He questions the futility of having external fulfilments. He asks his mind: 'What is the use of having riches and assets which satisfy all the desires? What is the use of having all the enemies defeated and heads bowed down? What is the use of satisfying friends with the glamorous glory of wealth? What is the use of surviving and living till the Great Disaster and Destruction?Every thing is in reality purposeless. The poet continues his internal persuasion. He tries to convince his mind. He says: 'What is there for a person to long for? 1. Devotion of God 2. fear of the cycle of births and deaths. 3. Absence of love and attachment to wife and children 4. Absence of sexual urges and commotions 5. Living in unmanned forests, so as not to be tainted by movement with worldly people.'
bhaktir bhavee maranà janma bhayam hridistham sneehoo na, bandhushu na, manmathajaa vikaaram saasarga doosha rahitaa vijayam (vijanaa) vanaantaa, vairaagyam asti, kim itaha param arthaniiyam? .68
tasmaad anantam ajaram paramam vikaasi tad brahma cintaya kim eebhir asad vikalpaih? yasyaanushamginà imee bhuvanaadhipatya bhogaadayaha kripanà loka mataa bhavanti .69
The poet advises his mind to think of the Supreme Spirit which is infinite, endless, and the best. For a person who is engaged with the Supreme Spirit, the Lordship of all the fourteen worlds will appear to be a foolish choice. Hence What for are all the temporary pleasures?' The poet addresses his mind: '1. You will enter the nether world.2. You will leap the sky. 3. You will revolve in a grip of fickleness around the cosmos. But you will never think of meditate on the Pure Supreme Spirit which will relieve you from terrible bondage of births and deaths.
paataalam aavisàsi, yaasi nabhoo vilamghya, dingmamdàlam bhramasi maanasa caapaleena; bhraantyaapi jaatu vimalam katham aatma niinam (liinam) tad brahma na saasarasi nirvritim eeshi yeena .70
CHAPTER 9: (NITYAANITYA VASTU VICAARAM) ETERNAL TRANSIENT ENQUIRY SANSKRIT kim veedam smritibhihhi puraanà pat`hanam sàastrair mahaa vistaraam; svarga graama kutìi nivaasa phaladaam karma kriyam vibhramam; muktvaikaa bhava duhkha bhaara racanaa vidhvamsa kaalaanalam svaatmaananda pada praveesà kalanam, sèeshair vanìk vrittayaha.71 ENGLISH The poet compares what is permanent and what is transient. He says: 'What is the use of studying scriptures like Vedas, Smritis, Puranas (semihistories of Gods)and other voluminous books? What is the use of performing ritualistic sacrifices? They can only entitle a person to live in a cottage in heaven.(This abode is also temporary. A person has to return to Earth once the accumulated credit balance of virtue from the good deeds is exhausted). Deliverance alone is like a wild fire which can destroy the miseries arising out of mundane worries. Except the bliss of the soul by virtue of its union with the spirit, all else are just ordinary activities of a trader.
naayam tee samayo rahasyam adhunaa nidraati naatho yadi sthitvaa drakshyati kupyati prabhur iti dvaareeshu yeeshaa vacau . ceetas taan apahaaya yaahi bhavanaa deevasya vis`veesìtur nirdauvaarika nirdayokty aparusham nausoma sàrma pradam .(This verse is not present in some versions)
yatoo meeruhu s`riimaan nipatati yugaantaagni valitaha; samudraas sushyanti pracura makara graaha nilayaaha. dharaa gacchati antaa dharanìi dhara paadair api dhrutaa; sàriiree kaa vaartaa karikalabha karnàagra capalee.72. gaatram samkucitam, gatir vigalitaa, bhrasht`haa ca dantaavalìr, drishtìr nashyati, vardhatee badhirataa, vaktram ca laalaayatee; vaakyam naadriyatee ca baandhava janoo, bhaaryaa na sùs`ruushatee haa kashtàm purushasya jiirnà vayasaha, putroo api amitraayatee .73
At the time of the Great Disaster,the Great Meeru Mountain perishes. The Oceans which are abodes of Great Fish and Whales dry up. The Earth which is being born by the Foothills of Great Mountains, will come to an end.What news can be there about this body whose existence is as brief as the evermoving tip of an ear lobe of an elephant? The poet describes the evils and hazards of old age. He enlists the future condition of the body and the likely behaviour of relatives. 1. Voice shrinks and shivers. 2. Movement becomes shaky. 3. The rows of teeth are disturbed. 4. Vision gets impaired. 5. Deafness increases. 6. Saliva flows out from the mouth all the time. 7. Relatives do not like the words. 8. Wife does not nurse the ailing husband. How difficult it is for an old man? Even sons become enemies. The poet describes the behaviour of young women when they see a old man. When they see his white hair, his flesh maligned by old age, consider him as useless and move away from him, just as people keep distance from a well surrounded by bones near a slaughterhouse. The poet wants to take up striving for deliverance of soul before it is too late. When oldage sets in it will be like digging a well, when the house has caught fire. The attempt for self-deliverance must be made as long as the body remains healthy and disease-free, as long as the body is away from old age, as long as the energy remains undiminished, and as long as the longevity remains undwindled. The poet has three choices. Life is of limited duration. The poet is unable to choose what to do? 1. Do penance on the banks of the heavenly river Ganga. 2. Cohabit with co-operative and loving wife. 3. Drink the nectar of various scriptures and works of great poets. The problem is the limited time for completing the task.
varnàm sitam sìrasi viikshya sìroruhaanàam; sthaanaa jaraa paribhavasya tadaa (jhaditi) pumaamsam (yadeeva pumsaam); aaropitaasthi sàtakam (sàkalam) parihritya yaanti; camdàala kuupam iva duurataram tarn`yaha.74 yaavat svastham idam sàriiram arujam (kalèebara gruham), yaavatc ca duuree jaraa, yaavatc ceendriya sàktir apratihataa, yaavat kshayo na ayushaha; aatma s`reeyasi taavad eeva vidushaa kaaryaha prayatnoo mahaan sandiiptee bhavanee tu kuupa khananam pratyudyamaha kiidrisàha.75 tapasyantaha santaha kim adhinivasaamah sura nadiim; gunòdaaraan daaraa nuta paricaraamah savinayam; pibaamah sàastraughaa nuta vividha kaavyaamrita rasaa? na vidmaha kim kurmaha katipaya nimeeshaayushi janee.76
duraaraadhyaas` caamii turaga cala cittaha kshitibhujo, vayam tu sthuuleecchah sumahati (sthuuleecchanuhati) ca phale baddha manasaha; jaraa deeham, mrityur harati dayitam jiivitam idam, sakhee! na anyatc chreeyau jagati vidushee anyatra tapasaha.77 maanee mlaayini, khamdìtee ca vasuni, vyartham prayaatee arthini, kshinèe bandhujanee, gatee parijanee, nashtèe sànair yauvanee; yuktam keevalam eetad eeva sudhiyaam yat jahnu kanyaa payahpuuta graava giriindra kandara tatìi kunjoo nivaasaha kvacit.78
The poet addresses his mind as his friend. The poet says: 'Oh friend! The best option available for a wise person is to do penance. Old age is robbing the body. Death is stealing the life. Ambitions and desires are too heavy,high and unmanageable. They cannot be fulfilled by serving the rulers of the lands, whose minds are like unruly horses, and are difficult to please. What a person should do in a pitiable condition imposed by oldage? The poet answers the question. First, description of the effects of oldage: 1. Honor goes. 2. Wealth goes. 3. Beggars and seekers of help who approach him return empty handed. 4. Number of relatives falls. 5. Friends and companions leave. 6. The youthful stamina is lost. {Translator's comment: The phrase used by the poet here is a chain of golden words: jahnu kanyaa payah puutagraava giriimdra kamdara tatìi kumjoo nivaasaha: Dwelling in the valleys of hills purified by the waters of the sacred river Ganga (jahnu kanya= daughter of the sage Jahnu). What was beautiful, aesthetic and enjoyable becomes ephemeral and unenjoyable for a discerning mind. We need an awareness of the transience of the pleasures.
ramyaas` candra mariicayas, trinàvatii ramyaa vanaanta sthalii, ramyam saadhu samaagamaagata sukham, kaavyeeshu ramyaah kathaaha, koopoopaahita baashpa bindu taralam ramyam priyaayam mukham, sarvam ramyam anityataam upagatee cittee na kimcit punaha.79
ramyam harmya talam na kim vasatayee? s`raavyam na geeyaadikam? kim vaa praanàsamaa samaagama sukham naivaadhika priitayee? kintu bhraanta patamga kshapavanavyaalola diipaamkura cchaayaa camcalam aakalayya sakalam santoo vanaantam gataha.80
Won't mansions be comfortable to live in? Won't music be melodious to listen? Won't union with a beloved be delightful? Everything gives us pleasure. Here, the poet uses a beautiful simile and explains why ascetics leave everything and go to forests for engaging themselves in penance. When an insect tempted by the lamp revolves round the flame, the insect may fall in it extinguishing it. During the revolutions, the flame will be flickering. It is so unstable and unreliable. The pleasures (living in mansions, listening to melodies, uniting with the beloved) are are also unstable.
CHAPTER 10: WORSHIP OF SIVA (Sìva) SANSKRIT aa samsaat (asamsaaram) tribhuvanam idam cinvataam taat taadrum naivaasmaakam nayana padaviim s`rootra maargam gatoo vaa . yoo ayam dhattee vishaya karinìi gaad`ha guud`haabhimaana (ruud`haabhimaana) kshiinàsyaantah karanà karinàhs samyamaalaana (samyamaanaaya) liilaam.81 ENGLISH The poet uses a beautiful simile. Human mind is compared to a male elephant in a rut. Sensual pleasures are female elephant. The male elephant is behind the female elephants. Mind is after the sensual pleasures. Now, a post is required to bind the male elephant with a chain. The person who can control his mind is like the post. The poet is unable to see or hear about at least one such postlike person in spite of prolonged search in all the three worlds. The phrase used by the poet 'vishaya karinìi gaad`haabhimaana kshibasyaaamtahkaranà karinà samyamaanaaya liilam' is a masterpiece.
yad eetat svacchandam viharanàm, akaarpan`yam asànam, sahaaryaihi samvaasaha, s`rutam upasàmaika vrata phalam, manoo manda spandam bahir api; cirasyaapi vimrusàn na jaanee kasyaishaa parinàtir udaarasya tapasaha .82
The poet expresses happiness about the positive and qualitative features of the present life as an ascetic. They are: 1. Free and unfettered movement (contrast: confinement when in the court of a king with rules and regulations). 2. Food uncontaminated with hate and wickedness. 3. Friendship and cohabitation with reverable ascetics. 4. Peaceful knowledge 5. Mind remaining in Union and not deviating towards matters outside. The poet wonders that having all these great things were the result of which past great penance. How to identify it? The poet repents for the time lost in search of pleasures. He enumerates: 1. Desires got digested on their own in the mind. 2. Youthfulness degenerated during youth itself. 3. Virtues became futile as there were no wiser connoisseurs to appreciate them. Now what is the best and the fittest thing to be done? The Death is ready to pounce upon. The Poet himself declares 'Now I know! By knowing the lotus feet of the Slayer of Lust (Lord Sìva according to mythology reduced Manmatha, the God of Love to ashes), there will be deliverance. There is no other way. EQUALITY OF LORD SIVA AND VISHNÙ: 'Sìva, the Great master of this Universe or Vishnù the Supreme Spirit of this Universe, there is no difference of content for me. Yet, I prefer Siva.'Comment: When Bhartruhari wrote his verses Christianity or Islam has not entered India. Bhartruhari would not have found distinction among Siva, Vishnu, Christ or Alla. His preference for Siva seems to be for the reason of both being ascetics. Siva wears ash. Snakes and moon are his jewels. Begs with skull as bowl. Sleeps in a graveyard. Wears skins. Siva meditates and does penance. Vishnu being the husband of the Goddess of Wealth, is a God of riches. Historically also, the Gods Rama, Krishna and Vishnu are later entries chronologically.
jiirnàa eeva manorathaas` ca hridayee, yaatam ca tad (jaraam) yauvanam, hantaamgeeshu gunàas` bandhya phalataam yaataa gunàgniair vinaa; kim yuktam sahasaa abhyupaiti balavaan kaalaha kritaantoo kshamii, haa! gnaatam madanaantakaamghri yugalam muktvaasti na anyaa gatihi.83
mahees`varee vaa jagataam adhiis`varee, janaardanee vaa jagad antaraatmani; na vastu bheeda pratipattir asti mee, tathaapi bhaktis tarunèendu sèekharee .84
sphurat sphaara jyotsnaadhavalita talee kvaapi pulinee sukhaasiinaha sàanta dhvanishu rajaniishu dyu saritaha; bhavaabhoogodvignaahs sìva sìva sìveety uccavacasaha kadaa syaamaanandoomtgata bahulà baashpaakula (phluta) drusàha.85 mahaadeevoo deevahs sarid api ca saisham sura sarid guhaa eevaagaaraa vasanam api taa eeva haritaha; suhridam kaalooyam vratam idam adainya vratam idam kiyad vaa vakshyaamo vatà vitàpa eevaastu dayitam. vitiirnèe sarvasvee tarunà karunàa puurnà hridayaaha; smarantahs samsaaree vigunà parinàamaam vidhi gatim; vayam pun`yaaran`yee parinàta sàratc candra kiranàas triyaamaa neesyaamo hara caranà cintaika sàranàaha.86 kadaa vaaraanàsyaam amara tatìi niiroodhasi vasan, vasaanaha kaupiinam sìrasi nidadhaanoomjali putàm; ayee gauriinaatha! tripurahara sàmbhoo trinayana! prasiideeti aakrosàn nimisham iva neeshyaami divasaan.87 udyaaneeshu vicitra bhoojana vidhis tiivraatitiivraa tapaha; kaupiinaavaranàm suvastram; amitam bhikshaatànam mamdànam; aasannaa maranàm ca mamgala; samam yasyaa samutpadyatee tam kaasìim parihritya hanta vibudhair anyatra kim sthiiyatee?
The poet seeks the ECSTATIC STATE of uniting with Sìva. The phrases used by him are superb. 1. Sitting comfortably. 2. Peaceful sounds. 3. On the moonlit sands of the River Ganga 4. Night well lit with moon's rays. 5. In that ecstatic state, repeatedly uttering 'Sìva Sìva Sìva', in a high tone. 6. Tears of joy flowing from eyes. (Not found in some versions)
The poet wonders when he will spend his time meditating on Sìva on moonlit nights in sacred forests, after distributing all his possessions to the needy with a compassion-filled heart and forgetting the past unhappiness of the mundane world.
The poet longs for the days when he will 1. live in Kaasì (Varanasi) on the banks of river Ganga 2. Wearing rags 3. Folding hands well above the head 4. Calling Gauriinathaa (Lord of Gauri!) Tripuraharaa (Slayer of the Demon of Three Cities)! Sambho (Sàmbhoo - Doer of good!) Trinayana! (Three eyed!) Prasiidee! (Protect me!) and spend his days like minutes (fast). The poet questions: Why should wise persons leave Kaasi (Kashi)? No reason. Reasons for not leaving: 1. The most rigorous method of penance is dining in forests and gardens. 2. Rags are good robes. 3. Ample food by begging for alms. 4. Death in Kasì is auspicious.
snaatvaa gaamgaihi payoobhis sùci kusuma phalair arcayitvaa vibhoo tvam dhyeeyee dhyaanaa nivees`ya kshiti dhara kuhara graava paryamka muulee; aatmaaraamaha phalamsìi guru vacana ratas tvat prasaadaat smaraaree, duhkham mookshyee kadaaham sama kara caranèe pumsi seevaasamuttham.88 eekaakii nisprihaa sàantaha paanìpaatroo, digambaraha; kadaa sàmbhoo bhavishyaami karma nirmuulana kshamaha.89 paanìm paatrayataam, nisarga sùcinaa bhaikshiia santushyataam, yatra kvaapi nishiidatam bahu trinàm vis`vam muhuhu pas`yataam; atyaagee api tanor akhamdà paramaanandaavabodha sprisàa madhvaa koo api sìva prasaada sulabhas sampatsyatee yoginaam .90
Oh Lord! When will I get rid of the misery generated out of serving a human? Bathing in the sacred waters of Ganga, adorning and worshipping you with flowers and fruits, meditating on you, sitting in a mountain cave, satisfying my hunger with fruits, recalling the words of the preceptor, when will I get your grace and be free from the sin of my past servility to humans? Oh Sìva! When will I be capable of destroying the actions and their consequences from my past births? When will I be alone, attachment and passionless, peaceful, begging using hands as bowl and making the horizon as clothes (naked)? An Ascetic in Union with Sìva gets deliverance. Concomitants: 1. Using palm as bowl for begging 2. Being contented with natural alms 3. Sitting somewhere or the other. 4. Viewing the world as a blade of straw. 5. Living in a State of Union with the Supreme Spirit and the consequent happiness, albeit not shedding this physical body.
CHAPTER 11: (AVADHUUTA CARYA) ACTIONS OF AN ASCETIC SANSKRIT kaupiinam sàta khamdà jarjarataram, kanthaa punas taadrusìi, nais`cintyam, nirapeeksha bhaikshyam asànam, nidraa s`masàanee vanee, svaatantryeenà niramkusàm viharanàm svaantam prasàantam sadaa, sthairyam yoga mahotsavee api ca yadi trailokya raajyeena kim.91 ENGLISH The poet is ready to forego even the Lordship of the three worlds, for the sake of the Festival of Union with the Supreme Spirit. What are the characteristics of Yoga Festival? 1. Loin cloth torn into hundred pieces 2. The shawl is in similar condition 3. No worries and anxieties 4. Food received as alms without asking 5. Sleep in grave or a forest. 6. Freedom and unfettered movement 7. Ever peaceful mind 8. Stability and poise. If a female fish dances and leaps in an Ocean, the Ocean does not get tumultous. The mind of an ascetic in Union does not quiver even if the Universe were accrue to him.
brahmaamdà mamdàlii maatram kim lobhaaya manasvinaha; sàpharii sphuritee naabdheeh (naabdhihi) kshubdhoo na khalu jaayatee.92.
maatar Lakshmi! bhajasva kamcid aparam mat kaamkshinìi maa sma bhuur bhogeeshu spruhayaalàvas tava vasèe kaa nispruhaanàam asi; sadyaha syuuta palaasà patra putìkaa paatree pavitrii kritair bhikshaa vastubhir eeva samprati vayam vrittim samiihaamahee.93 mahi ramyaa sàyyaa prithvii vipulam upadhaanam, bhuja lataa vitaanam ca aakaasàm, vyajanam anukuulooyam anilaha; sàratc candroo diipoo virati vanitaa samga muditaha sukhii sàantah sèetee muniratanu bhuutir nrupa iva.94
The poet salutes and addresses the Goddess of Wealth: 'Mother Lakshmii! Do not desire (to stay with) me. Those who want luxuries and pleasures will be obedient to you. What work do the pessimistic non chalant persons have with you? We want to carry along the journey of our life, stitching (palaasa plant) leaf plates as and when hungry and begging for sacred alms. The poet again compares ascetics with kings. How kings conjugate with women: Silk beds, pillows, silk nets and curtains on the frame of the cot, sandalwood pastes, incenses and scents, Special night lamp. Every comfort and luxury in Union. How ascetics conjugate with with the beloved 'deliverance': Earth is the bed. Shoulders are the pillows. Sky is the ceiling frame for hanging mosquito nets and curtains. Breezes are the scents. Moon is the lamp. In this comforts, Ascetics will have Union with the Supreme Spirit. Somewhere the King of Ascetics exists. His characteristic traits: 1. Though he stays in the middle of people for the sake of alms, he does not have any attachments and links with them. 2. He behaves fully as per the dictates of his conscience. 3. He adheres to a path of abhorrence of giving and taking things. 4. He wears rags found on streets. 5. He covers himself with a sheet stitched of such pieces. 6. He does not have any sense of I (ego) or 'my'. 7. Immersed in the comfort of peace arising from the Union with the Supreme Spirit.
bhikshaasii, jana madhya samga rahitam, svaayatta ceeshtàha, sadaa haanaa daana virakta maarga nirataha kas`cit tapasvii sthitaha . rathyaakiirnà visìirnà jiirnà vasanair sampraapta kanthaasanaha (aasyuuta kanthaadharoo) nirmamoo (nirmaano) nirahamkriti sàma sukhaabhoogaika baddha spruhaha.95
camdàaloo kim ayam? dvijaatir athavaa sùudroo atha? kim taapasaha? kim vaa tattva viveeka peesàla matir yogiis`varaha koo api kim? iti utpanna vikalpa jalpa mukharair aabhaashyamaanàa janair na kruddhaupathi naiva tushtà manasoo yaanti svayam yoginaha .96 himsaa sùunyam, ayatna labhyam asànaa dhaatraa marut kalpitam vyaalaanaam. pasàvas trinàamkura bhujas tushtàh sthalii sàayinaha; samsaaraarnàva lamghana kshama dhiyaam vrittihi krutaa saa nrunàam taam anveeshayataam prayaanti satatam sarvee samaaptim gun`nàaha.97
Those who see the ascetic on the path, will be wondering who this person is! Is he an outcast? Is he a Priest? Is he of a low caste? A person doing penance? A scholarly saint who can distinguish between strains of principles of philosophy? Who ever he is? The passersby will be estimating and commenting about him. But the ascetic himself will not get irritated and in a contented and serine mode he proceeds. The creator made 'air' as food for snakes. It does not involve violence. {Comment: Erroneous belief in Ancient India that snakes live on air}. The creator made earth as bed for cattle. He fixed grass as their food. The Creator gave intellect to humans. For the discerning wise persons, who want to cross the Sea of Mundane Activities, the ideal survival is through alms. A person frees himself from the effect of three qualities associated (Satva, Rajas, Tamoo) with other food. This is the climax in the life of any ascetic. The poet longs: 'When the golden days will come, of my sitting in lotus posture on a stone slab of the sacred Ganga Valley, immersing myself in a state of yogic-sleep (sleep like state of being in Union with the Supreme Spirit) and the deer in the forest scratching their itching bodies with my body fearlessly? =This verse is not found in some versions== Here, the poet shoes indifference. He expresses his unconcern: Rags or new robes? Wife alone as companion - or horses, elephants and armies? Delicacies or stale food? What is the use of all the glory of wealth if lights of self realisation do not glow within the heart.'
gamgaa tiiree hima giri sìlaa baddha padmaasanasya brahma dhyaanaabhyasana vidhinaa yoga nidraa gatasya . kim tair bhaavyam mama sudivasair yatra tee nirvisàmkaaha kamdùuyantee jarat`ha harinàa svaamgam amgam madiiyee.98 jiirnàa kamthaa tataha kim sitam amala patàm pat`hita suutram tataha kim eekam bhaaryaa tataha kim haya kari suganàir aavrutoo vaa tataha kim. bhaktaa bhuktam tataha kim kadasànam athavaa vaasaraantee tataha kim vyakta jyotir na vaantarmathita bhava bhayam vaibhavam vaa tataha kim.
paanìhi paatram pavitram bhramanà parigatam bhaikshyam akshayyam annam vistiirnàm vastram aasàa dasàkam acapalam (apamalam) talpam asvalpam urviim, yeeshaam nausamgataamgii karanà parinàta svaanta santoshinàs tee dhanyaah sanyasta dainya vyatikara nikaraaha karma nirmuulayanti.99 trailookyaadhipatitvam eeva virasam yasmin mahaasàasanee tal labdhvaasana vastra maana ghatànee bhoogee ratim maa krithaha. bhoogaha koo api sa eeka eeva paramoo nityooditaa jrimbhanèe yat svaadaad virasam bhavanti visayaas trailookya raajyaadayaha. maatar meedini, taata maaruti, sakhee teejas subandhoo jala, bhraatar vyooma nibaddha eesha bhavataam antyaha pranàamaamjalihi; yushmat samga vasòopajaata sukruta sphaara sphuran nirmala gnaanaapaasta samasta mooha mahimaa liinee para brahmanì .100 sàyyaa sàila sìlaa griham giri guhaa vastram tarunàm tvacaha saaramgaha suhrudoo nanu kshiti ruhaavrittam phalam komalaaha . yeeshaa nirjharam ambu paanam ucitam ratyai tu vidyaamganaa manyee tee paramees`varah sìrasi yari baddho na seevaamjalihi.
The poet answers the question who can destroy their accumulated good and bad deeds from their previous births. Those fulfilled persons who 1. have their own hands as bowl for collecting alms 2. nectar like food collected by visiting households;3. Robes are the directions and horizons (naked) 4. Bed is the Mother Earth. 5. Live unattached lives. 6. Free themselves from temptation. ==NOT IN SOME VERSIONS==
The poet is bidding farewell to the five elements of nature by saluting them. 'Mother Earth! Father Wind! Friend Fire! Relative Water! Brother Cosmos! Here are my last salutes to thee! By being the recipient of thy graces from being associated with thee, I am able to dispel all my ignorance and temptation. Now I shall be in Union with the Supreme Spirit. ==NOT IN SOME VERSIONS==
dhairyam yasya pitaa, kshamaa ca jananii, sàantis` ciram geehinii satyam mitram idam dayaa ca bhaginii bhraataa manah samyamaha sàyyaa bhuumi talaa disòo api vasanaa jirnàa, amritaa bhojanaa hyeetee yasya kutùmbino vada sakhee kasmaad bhayam yoginaha. haroo vaa haaree vaa, balavati ripoo vaa suhridi vaa, manàha vaa losht`hee vaa, kusuma sàyanee vaa drushadi vaa, trii vaa straii vaa, mama sama drisò yaanti divasaha kvacit pun`yaaran`yee sìva sìva sìvee iti pralapataha
==Not found in some versions==. Ascetics have a different set of relatives. Courage is his father. Tolerance is his mother. Peace his spouse. Truth is his friend. Kindness is his sister. Control of his mind is his brother. His bed is Earth. His pillows are the horizons. He wears rags. His food is nectar (alms). Whoever has all these in his family, he will have nothing to fear. Not found in some versions
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Posted by ybr at 7:00 AM Labels: #001 FULL TEXTS OF NITI SATAKAM AND VAIRAGYA SATAKAM
4 comments:
ndassaid... danyavad you translated

9:37 AM
seshu@360degreessaid...
this is the most valuable contribution on your part in conveying the highly motivational, inspirational, thought provoking ideas laced with excellent beautiful poetic expressions by Bhartruhari. I heartfully once again thankful to your great contribution in translating in equally poetic style.
8:19 AM
Multisubj Yb TruthSeekersaid... Thank you. It will be intrinsically rewarding , if you can read Sringara Satakam also. A person becomes fuller with srungara. Here is the link: Sringarasatakamyb.blogspot.com
10:06 AM
sanjaysaid... sir ,first of all accept my heartiest warm wishes on this contribution.i believe i can change myself if i apply 5% of Bhartrihari slokas.
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Bhartruhari Yb - #001, Full Texts of Niti Satakam and Vairagya Satakam

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ybrao a donkey's all blog list

Monday, July 10, 2006

#001, FULL TEXTS OF NITI SATAKAM AND VAIRAGYA SATAKAM

The poet lists out the natural qualities of virtuous persons.

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CHAPTER 2: WAYS OF A FOOL (muurkha paddhati)

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CHAPTER 3WAYS OF SCHOLARS vidvat paddhati

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CHAPTER 4 WAYS OF SELF RESPECT AND VALOR maana s`aurya paddhati

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CHAPTER 5 WAYS OF "MONEY AND WEALTH" Artha paddhati

CHAPTER 7 WAYS OF GENTLEMEN (VIRTUOUS PERSONS) Sujana paddhati

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CHAPTER 8 WAYS OF GOOD SAMARITANS (Paroopakaara paddhati)

CHAPTER 9 WAYS OF COURAGE dhairya paddhati

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CHAPTER 1 WAYS OF FATE daiva paddhati

INTRODUCTION AND FAQs ON VAIRAAGYA S`ATAKAM

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CHAPTER 4: YACGNAA (YACHANA KHAND`ANAM)

CHAPTER 4: CONDEMNATION OF BEGGING

CHAPTER 11: AVADHUUTA CARYA

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CHAPTER 3: DELINEATION OF RELINQUISHMENT OF SENSUAL PLEASURES SANSKRIT ENGLISH

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CHAPTER 6: GREATNESS OF FATE SANSKRIT ENGLISH

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CHAPTER 7: (YATI NRUPATI SAMVAADAM) ASCETIC VS KING DEBATE SANSKRIT

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ndassaid... danyavad you translated

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