THE [VaiRAGYASATAKAM on THE HUNDRED VERSES ON RENUNCIATION BHARTRHARI SWAMI MADHAVANANDA ADVAITA ASHRAMA, 5 Dust ExratyeROAD Catcurta 700 018Pablsed by So, a oe Mavavany, Privonacan, HiALsyas A Rigs Reserved Seventh Eaton, Augut 1976 Moe ‘x Be wove Pung, 16, AMANAY ADUICARE LANE, fo SMCUTEA 700012, ies 35-9706 \ i ‘Tue Veiragya-Satakam is one of the three series of Ihundred verses which have come down to us undér the title of Swbhisitaitti (lit. “The heppily worded three Centuries’) and associated with the name of the post Bhartchari. 1a some manuscripts, these verses exceed ‘the number implied in the above name, but we have followed the authority of an edition published by the Nirnaya-sagar Press of Bombay, which maintains the exact original aumbe ‘Tradition attributes the authorship of these verses to Bhartyhari, the elder brother of the most renowned King Vikramaditya of Ujjain. Controversy has not yet settled the point as to which Vikramiditya was the brother of the poct and when exactly he reigned at Uijain ‘The fact, it seems, that Bharizhari belonged to a royal family ‘and renounced the world later on in life to become a Yogt, forms the most reliable nucleus round which growing, and sometimes conflicting, traditions Ihave continued to gather. A cave is still pointed out near Ujjain, bearing his name, where Bbartrhari is said to have practised austerities. A book called the Natha- ‘limrta_ recording from hearsay stories about the cele- bites of the Natha sect of Yog's contains an account of Bhartrhar’s Ife in a loose, legendary style. Bur it is easy to make out thet, when all clue to authenticity ‘about the real facts of Bharichar’s life became lost to tradition, the memory of a career so stimulating to {imagination was not allowed to go down so hopelesslyCiv) denuded of facts, and the process of adding limbs and features to the stump of an older tradition naturally went on. Add to this process such floating legendary ‘materials as the story about a gift made to one’s ber loved proving her infidelity by changing hands ‘ill it reached the donor again, or the miracles with which the then famous sect of Yogis used to be credited and so on, and you hope to get a fairly good biography of Bharty- hha such as gradually guined currency in tradition The verses, composed—may be, with stray excep- tons—by Bhartyheri himself, cannot be made to give any clue to his individual life, for his poetry seks to create effect through style and sentimeat too conven tional to yield themselves to such use. But still his tite Jong lessons from experience and observation must have been reflected jn their peculiar trend and emphasis in the movements of sentiment through the verses; and it may be possible for a reader of penetrative intellect to trace ‘out from such nico shades the bare outline of u deeper Wife of hard-fought strugales and late-won victory. A nature, straightforward, possessed of noble faith in itself, ‘unambitious of high distinction among men, but deeply susceptible to the beauties and charms of sentiment, seems to have been involved once ina tangle of sensual fenjoyments too heavy to leave it the sustained strength for wielding the sceptre, til from alife of such weak- ress and contequent dependence, if gradually rose through resctions, deep and incisive, toa wonderfully enriched sense of worldly vanity and an effective steength of renunciation. The verses composed by Bhartrhari tend to present to view the background of oo) $0ch a ature stil holding in contol lower sucepibili- ties, once indulged, bythe dawaing posites of» ile of Yous. And though i is dificult to ascertain how far this fe of Yous had advanced. behind the role of the poet representing diferent stages of wisdom, it is fait presumptive the the poets vce gradually merged in the silence of the bight sical restiatons ‘The hundred verses of the Vairagya-Satakam are vided into ten groups under the following tn heading condemnation of desire Freanfesrtfrerar, file effors to give up semseobjecs; — argneraRTTR, condemnation of the poverty of a supplicant atitude; sitting, delineation of the evanescence of enjose ments ; spremfenrqrizg description of the working of Time, of the principle of change; afaqafetareacia, comparison ss to how a monk stands to a king arrsdrenfaaran, contol of mind by stimulating wisdom init; Pemfiecaegi@are:, discrimination of the immutable realty from the mutable; farfam, worship of Siva; aRORTUGE, (be way of life for an Avadhita, or asett realized ascetic characterized by the highest spi freedom, With thee few remarks of a prefatory nature, we send for this English translation of an important Poctca production of Mediaeval India into the world of modern readers. The translation has been made father too clotely literal, specially 10 suit the con- Yenience of those readers who want to follow the Original Sanskrit with its hep. 1a} SemaineThe Vairagya-Satakam aaa Pi RewraresferragiegenTe Srercaftcermranet: Aare ee | seca art Reva eet ee te 1. All glory to Siva, the Light of Knowledge, residing in the temple of the Yogis’ heart, who smites away (like the tising sun) the massive front of the endless night of ignorance overcasting, human minds, in whose wake follow all auspi- ciousness and prosperity, who burnt up gay Lust as. a moth, as if in sport, and who appears beaming the lambent rays of the crescent adornin; His forehead—rays that look pleasing like sof half-blooming buds ! [eptriffar made an ornament for the heed sree ssragftagat lambent beams like beautiful alfbloom- ing buds @terara burnt up at ease or in sport ater” infront ofall circumstances of prosperity EGR appear ‘REE spreading forth in the heart are heavy at the front.2 “TE VATRAGYA-EATAKaM Avis customary with Sanskrit poets, this opening verse is dedicatory (to Siva in this instance), as forming 48 auspicious introduction] sare Retest aa Fen, career argeeieragfed Gar ga Rows 1 ag snattatied ceploregar re aa graft amie arent ages ran 2. Many are the inaccessible and perilous places [have travelled and yet obtained no sacrificing proper dignity of birth and social posi tion, ia vain have I served the rich; like the erows, have I fed myself, devoid of self-respect, at the house of others in theexpectation of gain; and yet, oh! Desire, thou prompter of evil deeds, thou art waxing lustier and art not still satisfied. [aPregtfaeet rendered dita of access by various obstacles jet result (but here), wealth srrqagar hankering (ater gnin) gyal indioative of evil desta] arene Ffergr Rafe! sar fb fe: eet ae et ace: eae ra aT: eT Fe: sre: erent a gE TET HR 3. The earth have I digged into in quest of precious minerals, and metals from rocks have | ‘smelted; the ocean have I crossed, and the favour (OR THE HUNDRED VERSES ON REXUNCIATION 3 of kings have I diligently sought ; nights have I ‘spent on burning grounds with my mind occupied with mantras and worship;'and noteven a broken cowrie have | obtained; be satisfied, therefore, oh Desire ! eprom: ater: anf arena Fegerrarted efter qria ar 1 eit Prreneaafeatiareg ht ert tet Perron fat iy 4. In our servile attendance on the (wealthy) wicked, their shabby manners and talk we have somehow put up with ; suppressing tears that welled up from our hearts, we have smiled out of vacant minds ; obeisance we have made to dullards stultified by too much wealth ; in what more fooleries wouldst thou have me dance, oh Desire, thou of ungratified yearning ! (PetesranfigaRara thove rendered dull in intellect by inactivity due to too mach wealth stare with hopes thwarted. Another reading is fReyeqrq: as a separate word. The meaning then would be: “We have restrained ‘ou fetings and made obeissncs,” ete] i fis erenftianteataatsiahtas | "This forms a part of the mysterious resto be gone through ‘by thove who invoke supernatural apencit for obtaining Fics.‘ ss vamacva-SATAKAO aerearres fronts wd defame nyt 5. What have we not endeavoured to do, with our depraved conscience, for the sake of our prizas (five vital forces) which are unreliable and compared to water on the leaves of a lotus, since in the presence of the rich, with their minds ‘stupefied by the pride of wealth, we have shame- lessly committed the sin of recounting our own merits ! [According to the scriptures, selglorifcation is tantamcunt even to the sin of suicide] aed a aru ifeage exe a aa gaesteareneban a ae ae: | core Riergte Finfemrrh et anced a ata gifted wed fgar: 6. We have forgiven, but not out of forgive ness "(but out of our incapacity to right our wrongs); we have renounced the comforts of hhome life, but not out of contentment after satis faction (but as an exile from home in quest of Tiches) ; though we have suffered inclemencies of weather, cold and heat so difficult to bear, still it Bs not religious austerties that we have "under- gone ; with subdued vital forces,-night and day have we brooded on money and'not on the feet of Siva ; thus we have performed those very acts (OR THE HUNDRED VERSES ON RENUNCIATION 5 which the Munis (saintly recluses) do perform, but oftheir good effects we have deprived our- selves. ad a gee aa gr eth a ae ais oat: 1 swt a amt awa oat eye a ta str: con _ 7. The worldly pleasures have not been enjoyed by us, but we ourselves have been devour- ed; no religious austerities have been gone through, but we ourselves have become scorched; time is not gone (being ever-present and infinite), but it is we who are gone (because of approach: ing death). Desire is not reduced in force, though we ourselves are reduced to senility. [Here there isan iromical pun on the participles 3p: and aur: the former being used both in the sente of “enjoyed” and “eaten up", and the latter oth in the sense of “(austertes) performed” and Similarly the participle af: means both force” and “accken down with age”. The elec, of course, cannot be preserved in translation} qeiiinfemrare ofearnfi fire 1 apart RTE quer ae ct 8. The face has been attacked with wrinkles, the head has been painted white with grey b6 ‘TH VAIRAGYASATAKAM the limbs are all enfeebled ; but desire alone is rejuvenating, fger atitsar geaagaratsa afea: snr: rater: eal geet site: | athe wafatiend «at et ye: rare reMrTTRPRR: eH 9. Though my compeers, dear to me as life, have all taken such a speedy flight to heaven (before being overtaken by old age), though the impulse for enjoyment is wearied out and the respect commanded from all persons lost, though my sight is obstructed by deep blindness (or cataract) and the body can raise itself but slowly ‘on the staff. still alas for its silliness, this body startles at the thought of dissolution by death ! sara ata ae sete Joma creme Peete Seige Sielagerernge seyret ea: arena Peqanra aaa aT gent 10. Hope is like a flowing river of which the ceaseless desires constitute the waters; itrages with the waves of keen longings, and the attach- ments for various objects are sts animals of prey ; scheming thoughts of greed are the aquatic birds that abound on it, and it destroys in. its course the big trees of patience and fortitude; it is Si (OR THE HUNDRED VERSES ON RENUNCIATION 7 rendered impassable by the whirlpools of igno- rance, and of profound depth of bed as it is, its banks of anxious deliberation are precipitous indeed. Such a river the great Yogis of pure mind ‘Pass across to enjoy supreme felicity. adartega’ aRearqrentir ga fleas: gearat aoa a 8 Rage: 1 wef: got Raeaftytarea fear mare ares orate ard feefrr geii 11, Ido not find the virtuous distinction produced (by ceremonial observances) throug life after life to be conducive to well-being, for the sum of such virtuous merits when weighed in mind inspires fear in me. Enjoyments earned by great accession of merit, multiply so greatly in the case of people attached to them, only to bring them misery and peril ! [frrre: gparat ete —The iden isto show the futity of 00d desis performed in our earthly life with the object of enjoying happiness in the heaven or the higher Lokss, for the heavenly enjoyments are transitory as being the result produced by our virtuous merits; when the force of these merits is spent out, the enjoyments must cease fod the soul will again be drawn back to the cycle of bieths and deaths, uotil by jrana or spiritual illumina- tioo, it has obtained Mokra or final release from the whoo! of transmigration8 THE VAIRAGYAEATARAML serra rq'—It indicates that the enjoyment of pasar in hevvens binds fill more fetes on us by Increasing our thirst and hence isthe cause of #0. added volume of miseriea) ara arareRaeTGRITA Fret eh Reena ee sare: enerraregafta sad exo 3 omer Free 122 12. The objects of enjoyment, even after staying with us for a long time, are’sure to leave us sometime; then what difference does their privation in this way make to men, that they do hot of their own accord discard them? It the enjoyments leave us on their own initiative, i.e. if they tear themselves from us, they produce great affition of the mind ; but if men’ volun farily renounce them, they conduce to the eternal biss of self-possession, acer eee seqeatrnaaht aartorad PegeE | bare er a a a ca eerste SATE, TOT TR 13, Ah! it must be indeed a difficult feat which persons, with their minds purified by the Giscrimination arising from. knowledge of Brah- man, accomplish, in that, free from desire, they ‘OR THIg HUNDRED VERSES ON RENUNCIATION 9 wholly discard that wealth which has been actu- ally bringing them enjoyment ; whereas we fail to renounce enjoyments which are reaped by us as mere longings and wl we never did realize in the past, nor do we realize now, nor ean we count ‘upon as lasting when obtained (in future). sara fifeeectg aaal si: oe sarzeT- arranger fafa age PngNg eT: | area gated Perera he Srererniforigegaany: 6 AMT ge 14, Blessed are those who live in mountain caves meditating on Brahman, the Supreme Light, while birds devoid of fear perch on their laps and drink the tear-drops of bliss (that they shed in meditation) ; while our life is fast ebbing away in the excitement of revelry in palatial mansions or on the banks of refreshing pools or in pleasure-gardens, all created (and brooded over) merely by imagination. oq Fragagaar:—the birds have approached them fearlessly, beeaute they have reached the stato of quiet- ism and harmlessness, realizing the oneness of all fe] fired weft steaearé sea 9: afer Fa | sel fected aserer cea er er ae fer fea10 “THE VAIRAGYA-EATARAM. 15. For food, (I have) what begging brings and that too tasteless and once a day ; for bed, the earth, and for attendant, the body itself ; for dress, (I have) a worn out blanket made up of a hundred patches! And still alas! the desires do not leave me ! [ frear-—objets of desires haunting the mind] eet aignedt satamnfterrtiat a Somme ae ag aa sareatien’ afte af aghtea a afiaeactey e eam It ‘iga-A—Lumps of flesh ( dual number). FARR faeqafiat— (become) golden jugs in ( poets’) com- parison. @ETRIRR— seat of phlegm, saliva, etc. aaTg’Aa gfea—is compared to the moon. wfeachaRenfa “laimiog Hikeness with the elephants forehead. pftra’ ef cte-—form deserving constant contempt has Bren mapnied (in praise) by eetain pots. cat afig cat Gereniardt ga rertg sett fae A FETE TE | gaiecrerornentreentiarrat oF erie Feary are, ree st 17. Among sensual persons, Siva is unique sharing balf His body. with His beloved ; and again, among the dispassionate, there is none superior to Him, unattached to the company of (OR THE HUNDRED VERSES ON RENUNCIATION 11 women ; while the rest of mankind smitten and stupefied by the irresistible, serpent-like poisoned arrows of Cupid, and brought under the infatua- tion of Love, can neither enjoy their desires nor renounce them at will. [ffaamitgrégrt—this refers to the sentation of Siva and Gaurt in a single divi “*On one side growsthe hair ia long and black curls And on the ott, corded like rope One side is white with ashes, like the snow-mountains, ‘The other golden as the light of the dawn. For He, the Lord, took a form, ‘And that was a divided fo Half-yoman and half-man’ site a tee, etm—Ordinary persons when they give themselves up to enjoyments, Jose all control and become slaves {0 them; so even when satiety comes, they cannot detatch themselves ftom them, as the force of blind. at- ‘tachment has enslaved them. But Siva, who has sub- ued His mind, is unaffected by them, at in His mental poise of Yoga, pleasure and pain are the same to Him] a ag: erage cea AAT 4 i 18 Without Knowing its burning power 22 "TH VAIRAGYAATAKAM ‘the insect jumps into the glowing fire ; the fish ‘through ignorance eats the bait attached to the hook; whereas we, having full discernment, do ‘not renounce the sensual desires, complicated as ‘they are with manifold dangers; alas, how in- serutable is the power of delusion ! gu eet Ratt afi emg agar: rere aerate ate meant querer srfveré oma: gai Pen at 28 19, When the mouth is parched with thirst, rman takes. some cold refreshing (or sweetened) drink ; when suffering from hunger he swallows boiled rice made delicious with meat and the ke ; wien Set on fire by lust, he fast embraces hiswife : so. happiness is but the remedying of these diseases (of hunger, thirst, and lust) ; and behold, how man (ie, his sense)’ is upset in its quest ! rir oa gefirt—The main point to be under- stood sts namely, that worldly happiness is but the teme porary remedy we constantly seek for all the diseases Ivith which worldly life is beset. When this relative and Tasitve nature of happiness becomes appateat 1o us, we faturally give up running after i to seek permanent peace in renunciation.) am er a: ear: ema: ae: pea ea ames afr (OR THE HUNDRED VERSES ON RENUNCIATION 13, seat Rerarend Fifte aarerrerge een agg efi re aA 20 1 20, | Possessed of ‘tall mansions, of sons es- teemed by the learned, of untold wealth, of a beloved wife of beneficenice, and of youthful age, and thinking this world to be permanent, men deluded by ignorance run into this. prison-house ‘of worldliness ; whereas blessed indeed is he who considering the transiency of the same world renounces it. fer tage: ata frgtowetntert what efitneatiger cca a BAAN rar eecrermeafisAeTeTe BRA ate ecorssread are GHIA It 21, Hone had on occasion to see one’s wife suffering without food and sore aggrieved at the constant sight of hungry crying children with pileous looks pulling at her worn-out clothes, what self-respecting man would for the mere sake of his own petty stomach utter “give me” (i. become a supplicant for favour) in a voice falte ing and sticking at the throat for fear of his prayer being refused ? sframreraranfastestaet speeparnraiaegatvorersier |“ “TH VAIRAGYACSATAKAM. Raefeageraet agar sescfist seg a Rrra 331 22. The pit of our stomach so hard to fill is the root indeed of no small undoing : it is ious in severing the vital knots, as it were, of our fond self-respect ; it is like the bright ‘moonlight shining on the lotus (that species which blooms only in the sun) of highly es ‘mable virtues ; it is the hatchet that hews down the luxuriant creepers of our great modesty. et oA aA at HERR Rerreoerles as wR araniftagegay RES | ant até aft aeqeecdnggora ep ardl amt: aarett a gregfte geal Aa: 1 231 23, For the sake of filling the cavity of the stomach when hungry, aman of self-respect would wander from doot to door with an earthen begging bowl (in hand) having its edge covered with white cloth, away in extensive woodlands or holy places, the outskirts of which are grey all over with the smoke of sacrificial fires tended by Brahmanas versed in ritualistic niceties, and thus preserve the prévas, rather than live (like) a beggar from day to day among those who sre socially one’s equals. [Ik should be remembered that living on alms for a rman of tue renunciation is held in high esteem in todia, (OR THE HUNDRED VERSES ON REUNCIATION 15, for no sociat merit can be higher than giving up the World forthe sake of the national Meal of spirituality. Woodlands—where recuse live, Covered, cte.—this seams to have been the custom, to prevent the food from being sen bythe passer-by] arate ‘rarer rer sara i ra: st er saenasrarefieeca RPT: 1 1 24. Ah! is it that those Himalayan soli- tudes, cooled by the spray of minute bits of Ganga’s waves and abounding in beautiful rocky flats such as are the haunts of the Vidyadharas, are all engulfed in destruction, that men in dis- race hang on others for their maintenance ? [am and afte have much the same sense. For #07 some read fg meaning cold. The Vipldbares are uneaithly beings with super human skill in arts, specially mic} fee reer: wrctoa: mga fer at Fea: smear AT aT: TA HT AT TT: | dear een eA AINK TAL _gemqereiernararaeraaaa sat 1 31 25. Oris it that herbs and roots have all disappeared from caves, and streams have gone6 ‘THE VAIRAGYA-ATAKAM. away from hillsides, or that branches of trees bearing luscious fruits and yielding barks are all destroyed, that the faces of wretches, perfectly. devoid of good breeding, are found to have their eyebrows dancing like creepers in the wind of fan arrogance which their scanty earning eked out with hardship engenders in them ? pijomtenn serie ae greg ‘pea aes aah | sumaiergrat eter 1 frou rerefgetit an 1 84 26. Therefore, now, accepting fruits and roots, ordained as sacred, for the most enjoyable means of maintenance, and (so also) the earth (laid on) with verdant leafy twigs for your bed, oh, rise, let us repair to the forest, where even the name is not heard of the ignoble rich whose minds are stultified by indiscretion and whose speech is constantly delirious with the maladies of wealth. sj Coors afer Fae ce ene erenge gra geet ce gofteagant se ay a at anf 61 27. When there is the fruit of trees easily obtainable at will in every forest, when there (OR THE HUNORED VERSES ON RENUNCIATION 17 cool refreshing drink in holy streams from place to place and soft bed made of tender twigs and creepers, still (alas!) men aggrieved with Iuere undergo sorrows at the doors of the rich. fade cerfage adage seed aft fandrroatage aammtepfiaefiel area eed earaod frafegenremen fame: 132i 28. _Reposing on the bed of stone within the mountain cave, during intervals of meditation, (well) may Irecollect with an inward. smile the days of those afflicted through their suing before the tich, of of those grown mean through their” minds being content with seeking enjoyments. UF this verse is read dillerently with aM for agi? ‘and arent for age the idea becomes, inthe words of Me. Telang, this: “The suppliant of the rich thinks the days too long at he has to suffer the trouble of con stant entreaties often uasuccessfl ; the person eogosed fn the pursuit of worldly objects thinks time 00 short ; he bas never enough of it 10 compass all bis numerous ends. On the other hand the philosopher laughs at both for their delusions.” In this case @ im lines 1 and 2 refers to days, and for Gafa in line 2 we have to read ookes 1004 a seta Faeaengfeaeta 9 Peas 32 i card wageanigafiactat 1 gem gat |18 THE VAIRAGYA-EATAKAM. set sea wh a @ aT ew at arene aera Sk 3 HF 128 29. The felicity of those, whom content- ment unceasingly makes happy, is not interrupted, while the cravings of those of greedy and con- founded minds are never quenched. Such being the case, for whom did the Creator create the Meru, representing inconceivable wealth, but con- fining to itself the glorious potency of its gold? I would not covet it. [pret BH wacko —The idea in that Mero, the (Fabled) smoustain of gold, serves no useful purpose to anybody, fand so I would ‘not go in for it (a9 BH): dacause those that are contented feel quite happy without possessing. it, and those that hanker after wealth feel never satisied howsoever big might be their acquisi- tions. ere AATARAR|AT—Its gold serves only to Bloriy itself, but not satisfy the greedy.] Riergratiemitan Ret wat ierinafioramed getafeeiary | wiaragearaged aryl aed sit: goad afer steer: Ro 30. The great Yogis describe food which begging brings as follows : it does not humiliate (vide Verse No. 23); it is an_ independent pleasure (i.e, not dependent on the pleasure of (OR THE HUNDRED VERSES ON RENUNCIATION 19) earning money, fulfiling social duty ete.) ; it is in all respects free from any anxious fear (i.e. about one’s expenditure, foodstores, etc.) ; it de- stroys wicked pride, egotism, ‘and impatience ; iteradicates the manifold evils of worldly exist: ence ; it is easily available anywhere any day without efforts ; itis the beloved of the holy en ; itis a purification by itself; it is as. the inexhaustible feeding-house of Siva, access to ‘which none can prevent, a dori gS oat fae eT ark dane a fg e@ sera ae ome rfl git eennt writ gare aa! ae waa gf pnt derma RH 31. In enjoyment, there is the fear of disease ; in social position, the fear of falling-off in wealth, the fear of (hostile) kings ; in honour, the fear of humiliation ; in power, the fear of foemen! in beauty, the fear of old age ; in scrip- tural erudition, the fear of opponents ; in virtue, the fear of traducers : in body, the fear of death: Al the things of this world pertaining to man are attended with fear ; renunciation alone stands for fearlessness. sored ea oe rear seperate date aafereea emg targa: |20 Tun varaavaaraxa etter agit aria’ xelifn Ragedtsgraan wed a fs Ba aT RE 32. Birth is preyed upon (lit, attacked) by death ; brilliant youth by old age ; contentment by greed ; happiness of self-control by the wiles of gay women ; virtues by the jealousy of men ; forest tracts by beasts of prey ;kings by the wicked (in counsel) ; and powers even are viti- ated by theit evanescence ; what on earth is not seized upon by something else ? onfiren fend tea FARA reba | cin caf a fagaarar Gr =a: | sare arama fet yey: torre fem Ba Rregata fae afi gfe naaH 33. Health of men is destroyed (lit, rooted ‘out) by hundreds of varied ailments of body and mind ; wherever there is Lakshmi (the goddess of prosperity), there perils find an open access ; death sure annexes to itself, rendering impotent very soon, whatever is born again and again. Then what is created as stable by the absolute Creator? adoreggerapacer: ste: etme: eters Fert charge: fray eat | adarenared Fite eM a TART Seerquetaen aaron: TT WI (OK TIE HUNDRED VERSES OX RENUNCIATION 21 34. Enjoyments are unstable like the break- ing of high billows, life is liable to speedy dis- solution ; the buoyancy of youthful happiness centred in our objects of love lasts. for few days, Understanding that the whole world is unsubstan- tial, ye wise teachers of men with minds intent on” benefiting mankind (by living exemplary lives), put forth your energies (for attaining the highest beatitude). [sergeant maet—aiterart of men argu forthe benefiting (out of kindoes) Gay attached. The sense is that out of sympathy for sufering mankind, you shall by your exemplary lives and. your counsels show men the ‘way to cross the ocean of sa*sira (world).) sit AaferrmeafiraceharfitteoT angi hea fareamectoharegaesees | Stor dheeremneagearennes Ra att teen fafiaaes ata fered gar: ay 35._Enjoyments of embodied being ae eet ing like the quick play of lightning within a mass of clouds ;ife is as insecure as a drop of water attached to the edge of a lotus-leaf and dispersed by the wind ; the desires of youth are unsteady ; realizing these quickly, let the wise firmly fix their minds in Yoga, easily attainable by patience and equanimity.2 ‘THE VAIRAGYA-SATAKAM ag: weber afrarmenft dhaweA- ak: deeper eemafefEs TOT: 1 areata aafa a fat aftvanfa: soft areata ss verre ha 1244 36, Life is changing like a big wave, beauty ‘of youth abides for a few days ; earthly’ posses sions are as transient as thought; the whole series ‘of our enjoyments are like (occasional) flashes of autumnal lightning ; the embrace round the neck given by our beloved ones lingers only for a while. ‘To cross the ocean (of the fear) of the world, attach your mind to Brahman. [rerva—the great fear of Sinding yourself bound by the world attended with so many affictions and yet find- ing no way out of i adie? Rafter: edt iad srvenfceegceafireeeat dart dite: 1 aroftorneentgfamatia caatarg: sien @ seer ca af ge errata Fina ig) 37. Inthe womb man lies within impure matier in. discomfort with limbs cramped ; in youth enjoyment is tainted withthe intense Suffering of mental distraction arising fromsepara- tion from our beloved ; even old age (is undesit= able), being the object of contemptible laughter eS ee (OK THE HUNDRED VERSES ON RINUNCIATION 23, from women. (Then) oh men, say if there is a particle of happiness in the world. ea isthataoue of the stages of life, bepinning ‘worth fiving, a8 they ae atended with serious drawbacks} ahh fae oe ofeach ren ere ee Be a: fee Faeroe arecaaraftenracttt fete 1c 38. Old age looms (ahead) frightening men like a tigress ; (different) diseases afflict the (human) body like enemies ; life is flowing away like water running out of a leaky vessel; still, how wonderful, that man goes on doing wicked deeds ! ar iqegerh agree el wa mere 3 aftsina 2 oar: a APRA | areroraerderaficad Fa: ear rae earn aS eS ERE: 39, Manifold and transitory in nature are the enjoyments and of such is this world made up. So what for would you wander about here, O men? Cease exerting yourselves (for them); and if you put faith in our word, on its Supreme Foundation (lit, abode) concentrate your mind,u “THE VamAGyA-SATARAM purified by quelling hope with its hundred mesh- es, and freed from its liability to create desire. [riteafiraerrt—(We accept this reading as found ia thecdition we translate from, but the meaning given of it by the commentator Budhendra we do not here follow. He makes the expression qualify the verb ‘concentrate’, explaining Mas AT oF love. His meaning thus becomes: swayed by the development of love or Bhakti)—Literally, (earned) away from the sway (ea) of the rise of desires. Enjoyments are transitory individually and inexhaut- tible collectively, 20 we are in a neverending wild-goose chase which brings in turns stimulation and grief Desire “produces this terible entanglement and hope, keeps it on. ‘Therefore don't exert yourself for these enjoymeats but freeing your mind from hope and. desire Sst it high on ite supreme goal. This is the argument. Another reading scems to be writfémftaat which smeans—“atlainable by the uprooting of desires."| sae erfemrartegpreme Ret Ae aeeararfiee watts fimaretatraersarea: | alee AA a ow aA Ret gH ath ard end aft a el TBE (79H 40. There is one Enjoyment and one alone, lasting, immutable, and supreme, of which the taste renders tastelessthe greatest possessions, such as the sovereignty of the three worlds, and established in which a Brahma, Indra, or the gods (OR THE HUNDRED VERSES ON RENUNCIATION 25, (ic. their positions) appear like particles of grass. Do not, oh Sadhu, set your heart on any ephem- eral enjoyment other than that. sar eT ane ET ER TART card sea ar fieeerfeeenerafiearaat | Fare a gaa ATT: FET: sed! ex gare, safe era ae aH: ZH 41. That lovely city, that grand monarch, and that circle of feudatory kings at his side, that cabinet of shrewd counsellors of his and those beauties with moon-like faces, that group of way- ward princes, thosecourt-minsirels and their songs of praise—under whose power all this flected away and became objects of memory, to that Kala (time or the principle of change) salutation ! [agg —Another reading is gfe which means haughty] sen: eafteeht ye or freee at aprcireray agrert Aa TAY ei fife ser afar sre: eh re ate ee: zy 42. Where in some home (or, a square in the case of a checkerboard)there once were many, there is now one, and where there was one of many successively, there is none at the end (of26 [THE VAIRAGYASATAKADL ‘the game)—this is the process in which expert Kala plays (his game) on the checkerboard of this world with living beings as the pieces to be moved, and casting the two dice of day and night. saree werrdegee: ett if average: AA | gr sree en Hee hea eh secre, F143 43. Daily, with the rising and setting of the sun, life shortens, and time (ie. its ight) is not felt’ on account of affaits heavily burdened with manifold activities. Neither is fear produced at ‘beholding birth, death, old age, and sufferings. (Alas), the world is become mad by drinking the stupefying wine of delusion. cafe 8a ga: a os Ree we aT TT arareafierenta FegaaTeeTT se: | an: qreengared Fed aT ere pair srt een AT HE 44, Seeing even the same night to be ever following the same day, in vain do creatures run ‘on (their worldly course) perseveringly and. busy With various activites set agoing secretly, ie. by individual mental resolves. Alas, through infat- = tation we do not feel ashamed at being thus (OR THE HUNDRED VERSES ON RENUNCIATION 27 pce By this sarisira (life) with occupations ‘ich the same particulars repeat themselves ! ive [mete ies How profoundly dled by desire we ve! For never growing old sl, it makes all things, look fresh and new, otherwise no. worldly pursuit has fany real novelty. They ae as. stale as the uniform appearance of day and night, folowing eachother] a eard seatarer fafrecdarehi fear aelerermreneragdatsh ata: | aretiireitatrere echt ah ag: aaa dhe ge aH ey Fred ete—The feet of the Lord have not been meditated upon (by me) in due form for the sake of doing away with this satsing or worldly: bondage, wRlare—etc.—Neither has harm (merit through. pet formance of religious duties) been earned, such ss strong to knock open the gates of heaven. Ig; baa te.—We have simply proved to be hatchet, ast were, to eut down the garden of our mother's youth, iey we have simply made. our mother age trough giving bith to wy Tht ie the oly tell ve fd "nrhy of sare afenfegrccert Rear feet want: sfigentaxelatsa at ae: sramtrongaracee: tht a tet rend rele Frewagh GaTea Dawe ive 38 {TE VAIRAGYA-EATAKAM. AWERAT ete —The proper scholarship for a cultured rman, such as enables one 10 gefeat hosts of dsputans, has not been acquired. eI: ete—By the point ofthe sword strong to Knock down the capacious temples of lephants, fame has not been cated to the heaven. {Tem ete—Useless hes youth pasted away like 8 lamp ina deserted howe ‘en afer ogee Fat ate spyoft enna war Reed aif asters: fra: TSR aPfa: sardtai eefivertgem rife iz ree frat aft ete.—Knowledge free (rom defect hes not been mastered ; W@gLAgAT means “free from doettines incapable of proof.’ fae Ff ete.—Riches neither are carned. —PIUPF etc.—Services 10 parents have not been reodered with single-mindedness. §Tatst_ete.—Like crows, ll the time hat been parsed in. greediness for fod, 8, maintenance obtainable from othe [These three stanzas (Nos. 45, 46, 47) strike a rather anomalous ‘ote. Here the’ poct persoates a. man whose life has beea, like the lamp burning in a, deserted bode, @ thorough falar” Such a man is looking back a his youthful years of unmitigated wortblessnes But ‘are the teections ‘he it making here typieal of {hose who are at the threshold of tue renuneation ? By no means are they typical. The poot bere simp! takes up a partcalar east of an aspirant after reaunc tion’ which tay. just tive. his pocteal purposes bes (OR THE HUNDRED VERSES ON RENUNCIATION 29 4 pious mao, « dutiful sn, a scholarly student, 2 brave warrior, of a lover of women. He appears to lament here that none of the fourfold aim of human fife (atl, religious merit ; ai, wealth ; TH, fulfilment of desires ; and ef, final salvation ) has been pursued by im in the past with any the st ster nl eye Doo ea aa on his mind the vanity ofall the ends of a house- Ieviah he” beat br pect) ake oa oe quent non-attachment may very well come, and come with perhaps greater completeness, (0 men who had the ability to succeed in life, and such men may ot at all look back with any lingering regret on enjoyments they are going to leave behind, whether their harvest had Deen actually reaped by them or not. There is even some inconsistency in the ring of regret running through these stanzas, But the poct is here more concerned with dramatic effect than psychologieal precision} sai det arora om ag 4 a: agar epfaeat asf af: | sera ox afafeecmreeaat srregeracat RreRtareeaeh inc 48. Those from whom we were born, well, they ate now on intimate footing with Eternity (long dead) ; those with whom we were brought Lup have also become objects of memory. Now (that we have become old) we are approaching30 ‘THE VAIRAGYAEATAKAM nearer to our fall day by day, our condition bei ‘comparable to that of trees on the sandy bank o} a river. [ PreaPePar:—A simpler reading s Perea: 1] angie qui afta ait oa ad wanker gee ar aera | ae enfafiieg-aatid denen sit anfeaegagea® dhe gx: aftr 12a 49, The fife of man (as ordained) is limited to one hundred years ; half of itis spent in night, id out of the other half one half again is passed in childhood and old age ; and the rest which has its illness, bereavements,. and troubles is. spent, in serving (others). What happiness can there be for mortals in a life (again) which is even more uncertain than the ripples (on the surface) of water? sd not apr ea ar mE eid: era pin: erating ae on achafoeaag se aren’ feat artes 50. Nowa child fora while and then a youth ‘of erotic ways, a destitute now. for a while and then in abundance, just like an actor, man makes at the end of his role—when diseased in all limbs by age and wrinkled all over the body—his exit, (OR THE HUNDRED VERSES ON RENUNCIATION 31 behind the scene that veils the abode of Yama (death). a rar examen fare: eared fader ach Rey sera a1 eed nrerntegeeatcaraiicat reg area aaa PERT 51. Thou art a king; we too are elevated, through self-assurance about our wisdom acquired. from our preceptor whom we served, Thou art celebrated through thy possessions ; our fame is spread abroad in all quarters by the learned men. Thus a great difference there is between us both, made by honour and riches. If thou art cold towards us, we too are perfectly indifferent tow- ards thee. {The ska is addresed by Yat! (one who has renowaced the world) to 8 king. The Yar wants to inform the king ofthe vanity of his possessions, and 0 i del that a Yai i greater than the king. For the king is ich in wealth only, but he is rich in wisdom which should ‘command even the respect of a king.) For mrqaarfage another reading is mraa arhage which may be rendered—"not much difference, © proud (king)") sated cd aan 9 Areas aed” eed afteiopaaafiamed eat2 THE VAIRAGYA-SATARABL eet eat errzar afb ef Tage care 8 ea Fre TATE 3 52, Thou exercisest kingly power over riches, ‘we do the same over words (ie. ideas or scriptures) in all their senses. Thou art a hero (in battle), while we have never-failing skill in methods of subduing the pride of disputants. It is the rich who serve thee, while, intent on learning (higher truths), men serve us’ to have all imperfections of mind destroyed. If thou hast no regard for me, well, O king, [have absolutely none for thee. afte afta wondieed gx: am aft face fee 9 94g ef ae ge eat afr aftge Wistert efit ua 53. Here we are satisfied with the bark of trees and thou with rich garment ; (and yet) our contentment is alike, (so) the distinction makes no difference. Poor indeed is he whose desires are boundless. If the mind be contented, who is rich and who poor ? [One who is satisfied with even what litle he possesses is as good asthe rich) eeemomrerTa eaTg TTATA t fates aera” ava sees 1 (OR THE HUNDRED VERSES ON RENUNCIATION 33 somerset afaammrged eat srry igen 34, Fruits for food, tasteful water for drink, bare ground to lie upon, barks of trees for clothing, are sufficient (for us). I cannot bring myself t0 approve of the misbehaviour of evil men whose senses are all led astray by drinking the wine of newly acquired wealth sect ad Rrererenart tay | anita aig: tiny Fate: ti $5. Let useat the food we have begged ; let the sky be our clothing ; let us lie down on the surface of the earth; what have we to do with the rich ? [st—tte four quarter. aera feet a a aa setae: | Foie & wei errareraar aR 6 56. Who are we to go to see a king— dancers, court-jesters, or singers, nor experts in (learned) disputes. with others in a court, nor youthful court mistresses ! (That is, we have Absolutely no business to go to a king.) (the fiz is generally a parasite of a prince)fagegrtdteasansafid 5 Aaqartet sweater got ae | 1g fe qrneet drreagte ygt seiner’ Gat om AETTT 149: 57. Imancient times (the kingdom of) this world wascreated by some large-hearted monarchs; bby some was it sustained (i.e. ruled) and by others was it conquered and given away like straw, Even, now, some heroes enjoy the fourteen divisions of the world. For what then is this feverish pride of men having sovereignty over a few towns only ? [aa gamifi—the fourteen divisions of the world, tht i, th entire ereated universe] segrorat eater ard ra facver ors ev agar: fafg | meee ecaaabtt et rt cet Pe ar aT ALC 58. What high dignity, alas, is there for kings in gaining that earth which has never for a moment. been left unenjoyed by hundreds of rulers | The stupid owners of even a shred of the limb of a fraction ofits fraction (ie. of the most ‘minute particle) feel delighted, whereas, on the contrary, they ought to grieve ! (OR "HIE HUNDRED VERSES ON RENUNCIATION 35. fare eter aoe: wit sea sericea ata dread cat ar a | a eu tedon fink gar aftr FatarsegereMreaeer ato aaa A HQ 59, It (the earth) is but a lump of clay Jrcled by. a ring of water! Even the whole of it is but a particle. Hosts of kings, having part tioned it after fighting hundreds of battles, enjoy . These very. poor insignificant persons may ot do give. Nothing is strange for them, But down- ight shame on those mean fellows who would bee bits of coin from them even ! [May or do give—to indulge in a bit of selfgrati- feation) aang Ssandeseafignr afer aaa ward atediafifemenretaaa | aft smammamafafe: Raa arate a: darmagee fore igo 60. That man is indeed born (truly great) whose white skull (after death) is placed by (Siva) the enemy of Madana (Cupid) high on the head as an ornament ; (and) what is (worth) this rising fever of exceeding pride in men, who are nowadays adored by some people with thinds intent on the preservation of their lives !36 {He VAIRAGWA-EATAKAM Uhe great Siva is called Kapil, Kapila. meaning “skal”; the popular belie fs that He pute on His head the skull of « hero whose wondesil life lived on earth ‘merits this dstintion | seat Rat seam aE rar Fo fea ge sere rar ero: extant fifiee: dere: Peat goa a Fit 61, Why, O heart, dost thou set thyself on winning good graces, so"hard to secure, by daily Propitiating otlier men’s minds in various ways? When, being serene inwardly and free from society, thou hast gems of thought rising up of themselves (i.e. when desires do not induce your thinking), what objects mere wish (even) would not bring to thee ? [The idea would come out more clearly. if we read, as many have done, aerate and farenafOmm: 5 the first expression would then mean "a (chaotic) mass of troubles instead of hard to secure”, and the verb Fftft would have O°. erage: would then mean “having the vite of philosopber’e stone developed of itself in thee”—ie., sf, one of ths sight Yogic powers. xPfaa: we prec to ender as “fee {rom the company of otbers"—a state opposed 10 what is implied when we have to. depend on others for gratifying out desires] its primary tense of “enterin (OR THE MUNDRED VERSES ON RENUNCIATION 37 ‘feof fis gar exe fire Fearea se waft aera waft aa aT=TaT | sedi area 9 arene rafecemramagaartr stares, gz 62. Why dost thou, my mind, wander about in vain? Rest (thyself) somewhere. Whatever happens in a particular way, happens so by itself, and not otherwise. So not thinking over the past, nor resolving about the future, I realize enjoy- ments that come without engaging my thoughts. rented Peangrrcraerert Adenine meat TTL ereinegite dean Rat ietet ofa sar gt oe weet weds Se: sdtarga gat 63. Desist, O heart, from the troublous labyrinth of sense-objects ; take that path of (highest) good which is capable of bringing about in a moment the destruction of endless troubles ; get thee to the state of thy rman ; give up thy. stream-like agitated flux ; be calm now and never again seek transient worldly attachments, sie ne agate ft wary Fe: exine oheege NRE | ar Ag Rag 4 aay wy Sarena 5 rag SAG A: AZUL38 “Te VAIRAGYACAATARAM 64, Clear off delusion and earn devotion to ‘Him whose crown is begemmed with the crescent. ‘Oh heart, accept attachment to some spot on the banks of the celestial river (Gaga). What reli- js there on waves or bubbles, flashes of lightning or (smiles of) fortune, in tongues of flame, serpents, or hosts of friends ? Sather ar eat aeReenfitaresat ar APA ReeeoeTATTATRATL | pees fe: ftex werner aver ceafeng sift Fre nytt 65, O heart, never for awhile earnestly think of the frail goddess of fortune, whose business is to sell herself away while moving in her haunt, namely, the wrinkle of a king’s brow (i.e. the bargain is struck by the smile or the frown of kings), Let us clothe ourselves in ragged garments and entering the doors of houses in the streets of Varanasi wait for the alms to be placed in the receptacle of our hands. af ed serere vedere: veargaracetid areran tear | arate ge aCATETTSA oo ay Bae afer aga Powe th ga 66. If there are songs (going on) before you, sweet (skilful) poets from the South by your side ‘OR THE MUNORED VERSES ON RENUNCIATION 39 and the tinkling of the moving bracelets of female waiters with waving chowries in their hands, then lavishly attach thyself to the enjoyment of worldly happiness. If otherwise, O my heart, then plunge into the absolute type of meditation. [fifewer wotf%—the deepest concentration losing allseparate consciousness of the nower, the known, and the knowing, qe is the bushy tal of the yak used as a fan, being on¢ of the insignia of royalty. ‘The argument in this oka is that if you can find only enjoyment everywhere, you may enjoy, bat really such enjoyment cannot be found ia this world of misery. All worldly pleasures are transient and limited. For in the next sfoke we find that the author is preaching the useess~ ness of the faent of worldly desires} sat: Pre arg: FF ae RRR Fat om: Fe | dane: afte Frade: fr sreaitereng at ate: Fe Re 67. Though embodied beings obtain that prosperity from which all desires are milked, what then? What if their feet be placed on the heads of their enemies ? Or what if their wealth brings friends, or if their bodies endure till the end of the creative cycle? afteit remacred gfe Saha egg axe fT0 {THE VAIRAGYA-ATAKAM. siete fro een aermfea Foi: etm RC 68, When there is devotion for Siva, as also fear of birth and death in the heart, no attach- ment for family, no excitement of sextial passions —when there is the solitude of forest depths un- sullied by the company (of worldly men), and there is renunciation—what better, then, is to be wished for? ewer’ re rir sere Fees Priefer: serge @ ratings: ihren: gmt AP 18 69, What avails all this agitating over the unseat? Meditate, therefore, on that supreme, in- finite, agcless, effulgent Brahman, in the light of which all such enjoyments as the sovereignty of the world appear as the desires of pitiable men ! craremnftats aft ait Freya fees sme ara STH | area ag Fe ame ata ere Fag FRA eON 70, Being thus agitated, O mind, thou (now) descendest into the nether regions, (now) soarest (OR THE MUNDRED VERSES ON RENUNCIATION 4 up beyond the skies, and wanderest all around the four quarters. Why, even by mistake, thou dost ‘ot once concentrate on that Brahman, of the nature of Self and bereft of all imperfections, whereby you may attain supreme bliss ! [ wreritam|—means “belonging to Self" asthe real state of Self is Beabman. The other reading aToqEARE ‘would mean, “submerged in Self,” being its substance oF reality) earrarerestaned F2efirafirir: ween 71, What are worth the Vedas, the Smrti the readings from the Puranas, the vast Sastras, of the mazes of ceremonials, which give us, as their fruits, « resting-place in’ heaven, (which is, as it were, ) a village (interspersed) with huts ! Ail else Js but the bargaining of, traders except that one way which admits one into the state of supreme bliss in one’s Self, and which is like the (final) destructive fire to Consume the evolving mass of worldly miser [The Sistas, by which are meant ber logic, grammar, ‘te, and the st systems of philosophy, are said to. be vast because of the amplitude of comment, ilustration and argument with which their doctrines have been developed.)a Te VAIRAGYASATARAM sit Se etn eee agar: quia sere eT: | srr read eRfracare cf yet ae at araf eftemrenieR® 1921 72. Seeing that, when set all over with the fites of cyclic “destruction the stately mountain. Meru topples down, the seas which are the abode of numerous sharks and aquatic animals are dried up, and the earth (itself) comes to an end, though held firm by the feet of mountains, what to speak of this body as unsteady as the tip of the ear of a young elephant ! [wefirae—According to Hindu mythology the moun- sins are regarded at the supporters ofthe e avaifia—The cosmic conflagration atthe end of a eyele} are igh nite ger a cara eet a after aed 4 rena 1 ad ard arene aot a ate gra stvlare: peat 13H 73. (In old age) the body becomes shrivelled, the gait becomes unsteady, the teeth fall out, the eye-sight is lost, deafness increases, the mouth slayers, relatives do not value (one’s) words, the wife does not nurse, and even the son turns hostile. Oh the misery of a'man of worn-out age ! (OR THE HUNDRED VERSES ON RENUNCIATION 43 at fied wR ahea Rrra part weraftrren act gre sree aftgea ea ssroreina Gere EOE: 4 YEH 74. Seeing the grey hairs on the head of a man, emblematic of discomfiture by old age, youthful women at once fly away from him, as if Hom a Chandale’s (the untouchable in caste) well whereon is placed a structure of bones [ardfienRamet—May be taken to qualily: griem, for H..IF it be taken to qualify the former, it would rmean : this framework of bones (ening the off man)- It-was ecustom in former tines with the Chandalas toline ther well with bons fr oraamentation] a paver arse ge mer ATT: 1 arena arabe Pagar ered: st et iQ oA g oe seq tea: 1 Oy 75, As long as this body is free from disease and decrepitude, as long as senility is far off, as ong as the powers of the senses are unaffected and life is not decaying, so long, wise persons should put forth mighty exertions for the sake of their supreme good, for when the house is on fire what avails setting about digging a well (for water) ? 4“ “TIE VAIRAGYASATAKAM acre: ara: Fenftieena: aee aphercrererge after: efrery ( fare: creitangs Fefceereargree ar fit: fr api: watery ow 08 a 76, Shall we live by the celestial river prac- tising austerities, or shall we amiably serve (our) wives graced by virtues; shall we drink of the currents of scriptural literature, oF of the nectar of diverse poctealTterature?’Man having the longevity of @ few twinklings of the eye, we do not know which (of these) to undertake ! grange gare: fafa ad a eqteon: graf 9% sae | ave 2G gee fel sea ae aero a raf FagaiaA aFeE |) 88 1 71, These rulers of the world have minds restless like @ horse and (therefore) difficult to please, while we are ambitious with minds pitched on vast gain ; age steals away bodily strength and death cuts short this dear life. Ah! friend, nothing is good for the wise in this world except. ing the practice of austerities ! st ef a GP ot ser ay aga a7 aR aE ata OR THE HUNDRED VERS ON RENUNCIATION 45 aw tate afiai eee qeaPrieeeraeecteg Fare: wafer 62 1 ‘78. When honour has faded, wealth has be- come ruined, those who sue for favours have de- parted in disappointment, friends have dwindled Away, retainers have left, and youth has gradually decayed, there remains only one thing proper for the wise—residence somewhere in a grove on the side of a valley of the Himalayas whose rocks are purified by the waters of the Gaiga. [ wa gyri — The Gait is so called on accouat ofthe smyth that Ryi Sohou drank it up and then disgorged it through hie ear oF thigh, when ia its course towards the Bay of Bengal after its descent from the heavens it over- flowed the sacrificial pleform of the Ri. Examination ‘of the traditional place where the Rei is supposed to have lived In ancient timer, suggests the likelibood ofthe course of the river being obstructed by an extensive eminence with pervious soll and of ts delayed emergence fon the other side] eaeeedbenegadt wear aaree:eaet 79. Delightful are the rays of the moon, delightful the grassy plots in the outskirts of the forest, delightful are the pleasure of wise men's46 {THE VAIRAGYAATAKAM society, delightful the narratives in poetical litera- ture, and delightful the face of the beloved swimming in the tear-drops of ( feigned ) anger. Everything is charming, but nothing is so when the mind is possessed by the evanescence of things. ved geil a fe aa sed a ikea ip ar srmererrrrgel Aafia | fg grea aaragernrer aed at ated a: 1 201 80. Is not a palace pleasant to dwell in? Is not music with its accompaniments agreeable to listen to ? Is not the society of women, dear as life itself, very pleasing ? Yet, wise men have gone away to the forest, regarding these things as un- stable as the shadow of a lamp’s flame flickering. through the puff of the wings of a deluded moth. [ert alo has the meaning of hovering J arearerRergeatid Fea ae ene- edarearst aera Seeret' at aT 1 tai ae reaefohmeaoe aitacararzoefior: amar 1 81. Oh dear! in our quest through the three worlds from the very beginning of their creation, none such has come within sight or hearing, that ‘OK THE HUNDRED VERSES ON RENUNCIATION 47 can play the part of a controlling trap for the clephant of his mind when maddened by the mysterious, deep-rooted infatuation for the female elephant of sense-object. [avr is the clephantrap. Another reading is ‘ATS which means “a tying post for an elephant”. evwea—“of the maddened”. ] ' aera Rgemeriord wart: dare: aga earEe | ait arzered afeett Frceft faye a are eta efter aH: 2. 82. This freedom to wander about, this food to which no meanness attaches, the company of holy men, the cultivation of Vedic wisdom, of which (unlike other vows) the only fruit is spirit- ual peace, the mind also restrained in its move- ments towards external things—to such a con- summation, Iknow not after lifelong reflection, what noble austerities may lead ! [31 is the cessation of the illusions, and so of the worries, of the world. This is stid to be the only Inuit borae by the pursuit of this vow, namely, 29m or study of Vedic wisdom, other vows being ordained to ‘bear feats in the form of worldly prosperity. Shot ox ates get re a eng yes eet ara AAT4 "THE. VAIRAGYA-SATARAM fe aew agree ha aearare: genritanit ar and sear fiane gerfea aT a cat 83. Desires have worn off in ourheart, Alast youth has also passed away from the body. The Virtues have proved barren for want of appreci tive admirers. The powerful, all-destroying, u relenting Death is fast hastening in! What to be done? Ah me! Lsee there is no other refuge left except the feet of the Destroyer of Cupid. [ azaae—Siva is so. called in allusion to His having ‘turned the god Cupid to ashes on the eve of His marriage with Gauri] Reet ar Srrarmier? sear ar aT | a aegieatinfirtin aware aera a 261 84. Lmake no difference in substance between Siva, the Lord of the universe and Visnu, the in- ‘most Self of the universe. But still my devotion is (attached) to the One in whose crest there is the crescent moon. [This soka has been brought forward by the post as a doubt may arise in the mind from the preceding oka whete the poet says that Siva isthe only Lord to take our refuge io, Here the poct says tha realy there ie no ifrence between Siva and. Vasu. But he is by (OR THE HUNDRED VEESES ON RENUNCIATION 49 nature attached to Siva. This is what is called Ja high, of the devotion to one’s ow ideal ‘The, word Jandrdana bas been variously deriv verb 92 meaning both “destroying” and “protecting”. If the former meaning be taken, then the word would mean “slayer of the Janas” (some demons living ia the sea.) (G)"*Ove who i the Self of all inthe universe”, ‘ay mean,"(4) “in whose Sel is the whole univers ercenrentcereaat eat gfe, gare: aratig cwitg afte 1 sear: fre fr Rte: z a are Cit 85. Sitting in peaceful posture, during nights when all sounds are stilled into’silence, some- ‘where on the banks of the heavenly river which shine with the white glow of the bright-diffused moonlight, and fearful of, the miseries of birth and death, crying aloud “Siva, Siva, Siva,” ab { when shall we attain that ecstasy which is charac- terized, by copious tears of joy held in internat control [The last reads also differently —2T "When shall we have our eyes filled with Supious tears arising out of joy 7")AAT ake aeorseopigem: eres: dar? ieprfiot Feri | svi geared afiaaeerafice- ‘ee Rett aemeetrd are: i C8 86. Giving away all possessions, with a heart filled with tender compassion, remembering the course of Destiny which ends'so ruefully in this world and, as the only refuge for us. meditating onthe fect of Hara (ine Siva), O! we shall spend, in the holy forest, nights aglow with the beams of the fall autumnal moon. sear arermerecatistta ae ait tara Baga ae Fret SAR Brafattafter Af Fema NL 29 1 87. When shall I pass the days like a moment, residing on the banks of the celestial river in Varanasi, clad in kaupina (a strip of cloth) and with folded hands raised to the forehead, erying out—“Oh Lord of Gauri, the Slayer of Tripura, the Giver of all good, the Three-eyed, hhave mercy !” areata: cfs qFeggMIsee Feit eat 8 earl tea trees (OR THE MUNDRED VERSES ON RENUNCIATION St Saree: Bae TeRTeTETETEE gk set ery rec GPR eregrER 1.201 88. Having bathed in the waters of the Gaiiga and worshipped Thee,O Lord, with unblem= ished fruits and flowersand having concentrated my mind, by my stony bed within the mountain cave, on the object of my meditation—blissful in the Self alone, living on fruits, and devoted to the Guru's words—when shall 1, © Thou Enemy ‘of Cupid, through Thy grace’ become released from the ‘grief which has arisen from my serving the man of prosperity ? [ eHveaeh—oWith the sign of « shark in the feet™ said to be a sign of uncommon prosperity according to the science of divination by bodily signs.) core Frege: re: rar Fee: 1 swat chit afte fier 0 22 0 89. 0 Siva, when shall I, living alone, free from desires, peaceful in mind, with only the hand to eat from and the four quarters for garment (ie. naked), be able to root out all Karma? can art Freire ater eee sm rans Fteat ag fed aE TEI seas aftemmrvenaesrediaege- sory fhe Frere: ace rT eo2 “THE VAIRAGYASATAKAM 90. Those who have only their hand to eat from, who are contented with begged food, pure by itself, who repose themselves anywhere (i.e, require no house or bed), who constantly regard the universe like almost’ a. blade of grass, who even before giving up the body experience the uninterrupted Supreme Bliss—for such Yogis indeed the path which is easy of access by Siva’s grace becomes attainable. (The path, that is to say, of Moksa or supreme liberation). Sat ms ee per Afeare Federermed Paar ren a1 arava Fogel Faget erred seed eer abe aoageatsA waft teteacrsie FL et 91. If there is a kaupina (even) worn out and shredded a hundred times and a wrapper also of the same condition, if one is free from all disquiet= ing thought, if food there is, obtained uncondition- ally from begging andsleep on a cremation ground or in the forest, fone wanders alone without any let or hindrance, if the mind is always calm, and if one is steadfast in the festive joy of Yoga, what is then worth the rulership of the three worlds ? arg redid Fe ahaa war: | ratios tient: gaa a ey ae 1.1 92. Can this universe which is but a mere reflection,engender greed in wise men? The ocean (OX THE HUNDRED VERSIS ON RENUNCIATION 53. surely does not become agitated by the movement of a little fish. = 2 [Bust as a fish cannot setup a saying ofthe ocean, so this universe, a mere image in Pure Consciousress, cannot move the wise men who identify themselves with it, to any idea of covetousness. Ara may simply mean “an orb, which being a nied thing is of lite ‘out fo the wise man] refer set fen cee aT A wily qgaereR a 1 Peet | megararneagizera’ qfrtad- Ferefirer eae gf eee 29 93. O Mother Lakshmi (Goddess of wealth), serve (thou) someone else ; do not be longing for me. Those who desire enjoyment are subject to thee, but what art thou to us who are free from desires? Now we wish to live upon food articles obtained from begging and placed, (conformably to its) being sanctified, in a recepiacle of PalAsa leaves pieced together on the spot. [These Palaka vessels are enjoined in the Smits os purifying the food kept in them] serra gon fageqaard ea fFeard arene exaggerate: | sreaedl 2 fea Rrra: get ave: dt free ya's neyE {THE VAIRAGYAATAKAM™ 94. The earth is his high bed, the arms his ample pillow, the sky is his canopy, the genial breeze his fan, the autumnal moon is his lamp, and rejoicing in the company of abnegation as his wife, the sage lies down happily and peace- fully, like a monarch of undiminished glory. Fret sreragetge: ere: aT aarerficeomr fies: fiz fea: carmiethiavisar: sdoresearadt faereh Prefpfa: omens pazege: 1 ay. 95. There lives the real ascetic who feeds him- selfon alms, unattached to the society of men, always free in his efforts (ie. without obligation of restraint from outside) and pursuing a path of indifference as regards what to give up oF What to take; his worn out garment s made up of rags cast away in the streets, and his seat is a blanket received by chance ; he is devoid of pride and cegoism and_he is concerned only in enjoying the happiness arising from the control of mind. swe: Fe Rrra itn fi are: fi at arate: wR Fe | Af gar: oft a genet ar ed afi: 24 96. When accosted by people who loquaci- ously express doubt and surmise, such as “Is he (OR THE HUNDRED VERSES ON RENUNCIATION $5 Chandala, or a twice-born one, or a Sidra, or aan ascetic, Or perhaps some supreme Yogi with his mind’ full of the discrimination of Reality,” the Yogis themselves go their way neither pleased nor displeased in mind. (The Chandala is accursed beyond the pale ofthe four caste, while the Sidra belongs to the fourth caste. ‘The Brahmans, Keatriya, and Vaiiya form the three twiceborn eases} ferepamsaner! ear weenie sarerat Tame GARRET: PATA: | starenieererat ft: ar at eet surf ae a ama gr: ee 97. (If) for serpents (even) air has been provided by the Creator as food obtainable with- out killing or toiling ; (if) beasts are contented ‘with feeding on grass-sprouts and lying on ground ; for men (also) with intelligence strong enough to lead across the ocean of transmigratory exist fence, some such livelihood has been created ; and those who seek this have all their gupas invaria~ bly brought to their final dissolution. (When the gmas—sattve, rajas, and tomas—are feally reduced to the inactivity of equpoise, the Yogi reaches beyond Maya Tmay also. be interpreted iferntly— ing for it all ones virtues ae apt to ccome to an end.”)56 “THE VAIRAGYAATARAM grate Renfree rarer areeararecener daft Tae fe dates am gfe & Pifeergr: song reef: ea AAT ec 98. Will those happy days come to me when fon the bank of the Gaiiga, sitting in the lotus- posture on a piece of stone in the Himalayas, I shall fall into the yoga-nidra (j.e. lose all con- sciousness. in Samadhi or perfect concentration) resulting from a regular practice of the contem- plation of Brahman, and when old antelopes having nothing to feat, will ub their limbs against my body ! [oaras—litlotus-seat; siting erose-eeged so that the soles of the feet protrude above along the thighs] ft: cea afaed sural demercane feedet rerorereartne aeTERTE | aat Reagan fenreneadatiney sear: daeateaeafarctara: a Pidoas ce) 99. With the hand serving as sacred cup, with begged food that comes through wandering and never runs short, with the ten quarters as their ‘ample garment and the earth asa fixed, spacious lessed are they who, having forsaken. the Id worldly associations which an attitude of want breeds, and self-contented with a heart ~~ ee i 70) ee OF renee EO CM Tg fully matured through their acceptance of abso- lute seclusion, root out all Karma (i.e. the comt- plex of causes and effects which grows on as Action, and desice in life follow each other). ([ eafirreFiarer: we prefer to take as the many forms ‘of contact with the world which result from the poverty ‘of an attitude of seeking after worldly objects. sre FRA are rea ge Ast: RPT os arose Fe qe wearer: Sergi | ERRATA TTR TERT ararerenanectignfear a THRE Ree 1 100. © Earth, my mother! © Wind, my father! © Fire, my friend ! Water, my good relative ! © Sky, my brother ! here is my last salutation to you with clasped hands !, Having cast away I tuation with its wonderful power, by means ‘an amplitude of pure knowledge resplendent with merits developed through my association with you all, Inow merge in the Supreme Brahman. ' [The tems of familiarity and endearment used of the five elements are appropriate in view of the final point of blissful pasting to which the Youi has been cari through those sublie savas or exsences of the five cle: iments which characterize intermediate stages of York practice] afi dome aye . Hore ends the VairapyaSatakam. \