Vairagya Satakam of Bharthari | Religion And Belief

Vairagya Satakam

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·(œ(·™(·(·(+˜(
VAIRËGYA
áATAKAM
-



Text in Devnagari with
Translation, Transliteration
and
Notes
by
SWAMI MADHAVANANDA



Vairagya Satakam
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(Publication Department)
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Vairagya Satakam
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Vairagya Satakam
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Published by:
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President, Advaita Ashrama
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from its publication department, Kolkata
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Twelfth Impression, April 2004
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ISBN 81-85301-94-8


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Vairagya Satakam
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PREFACE:
The Vairãgya śatakam is one of the three series of hundred verses which have come down to us under
the title of SubhãÀita-triśatĩ (lit. 'The happily worded three centuries') and associated with the name of
the poet Bhartķhari. In some manuscripts, these verses exceed the number implied in the above name,
but we have followed the authority of an edition published by Nirnaya-sagar Press of Mumbai, which
maintains the exact original number.
Tradition attributes the authorship of these verses to Bhartķhari, the elder brother of the most
renowned King Vikramaditya of Ujjain. Controversy has not yet settled the point as to which
Vikramaditya was the brother of the poet and when exactly he reigned a Ujjain.
The fact, it seems, that Bhartķhari belonged to a royal family and renounced the world later on in life
to become a yogi, forms the most reliable nucleus around which growing, and sometimes conflicting,
traditions have continued to gather. A cave is still pointed out near Ujjain, bearing his name, where
Bhartķhari is said to have practised austerities. A book called the Nãthalĩlãmrita recording the hearsay
stores about the celebrities of the Natha sect of yogis contains an account of Bhartķhari's life in a
loose, legendary style. But it is to make out that, when all clue to authenticity about the real facts of
Bhartķhari's life became lost to tradition, the memory of a career so stimulating to imagination was not
allowed to go down hopelessly 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 beloved proving her infidelity by changing hands till it reached the
donor again, or he 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 Bhartķhari such as gradually gained currency in
tradition.
The Verses, composed - may be, with stray exceptions - by Bhartķhari himself, cannot be made to
give any clue to his individual life, for his poetry seeks to create effect through style and sentiment too
conventional to yield themselves to such use. But still his life-long lessons from experience and
observation must have been reflected in their peculiar trend and emphasis in the movements of
sentiment through the verses; and it may be possible for a reader of penetrative intellect to trace out
from such nice shades the bare outline of a deeper life of hard-fought struggles and late-won victory.
A nature, straight forward, possessed of noble faith in itself, unambitious of high distinction among
men, but deeply susceptible to the beauties and charms of sentiment, seems to have been involved
once in a tangle of sensual enjoyments too heavy to leave it the sustained strength and consequent
dependence, it gradually rose through reflections, deep and incisive, to a wonderfully enriched sense
of worldly vanity and an effective strength of renunciation. The verses composed by Bhaķtrhari tend
to present the background of such a nature still holding in control lower susceptibilities, once
indulged, by the dawning possibilities of a life of yoga. And though it is difficult to ascertain how far
this life of yoga had advanced behind the role of the poet representing different stages of wisdom, it is
fairly presumptive that the poet's voice gradually merged in the silence of the highest spiritual
realizations.
The hundred verses of the Vairãgya śatakam are divided into ten groups under the following ten
headings:
Vairagya Satakam
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-t−ºtt+−tºt˜t condemnation of desire; |·t−t™t·t|œ-™tt·t|·tx˜–t-tt, futile efforts to give up sense-objects,
™tt>tt+-™tt+−tºt˜t, condemnation of the poverty of a supplicant attitude; —((·((··(™(·(((˜(, delineation of the
evanescence of enjoyments; +t¬˜t|t˜tt-t·tºt-t˜t. description of the working of Time, or the principle of
change, ™t|-t-t·t|-t-t·tt+·tºt-t˜t. a comparison as to how a monk stands to a king, ˜((··(–(( Œ((|(™(˜((˜(, control of
mind by stimulating wisdom in it; |-t-™tt|-t-™t·t--t|·t-ttœ·. discrimination of the immutable reality from the
mutable; |:t·tt-t-t˜t. worship of Siva; ×·tŒt-t-t™tt, the way of life for an Avadhuta, or a realised ascetic
characterized by the highest spiritual freedom.
With these few remarks of a prefatory nature, we send for this English translation of an important
poetical production of Medieval India into the world of modern readers. The translation has been
made rather too closely literal, specially to suit the convenience of those readers who want to follow
the original Sanskrit with its help.
Publisher.
Vairagya Satakam
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Vairãgya-śatakam
·tœt·™t:t-t+˜t

-tzt-t|-t-t-t-‡-tt·+|¬-tt-t>t|-e«tt—tt-·tœt
¬t·tt+·Œt|·t¬t·t+t˜t:t¬—t· ·t™tt+:tt·t -•œ-t 1
×--t· -•-t+·ttœ˜ttt|¬|˜tœt·tt·—ttœ˜t±tt·™t-t -
>t-t· -t…|-t ™tt|·t-tt |·t-t™t-t -tt-t·t|+·tt tœ· 11 · 11
c£·ottaÆsitacandrac¡rukalis¡caµcacchikh¡bh¡svaro
l¢v¡dagdhavilovak¡ma¿alabhaÅ ¿reyoda¿¡gre sphuran .
antaÅ sphurjadap¡ramohalimir¡pr¡gbh¡ramucc¡¶ayan -
¿cetaÅ sadmani yogin¡Æ vijayate jµ¡napradivo haraÅ .. 1 ..
1. All glory to Śiva, the Light of Knowledge, residing in the temple of the yogi's heart, who smites
away (like the rising sun) the massive front of the endless night of ignorance overcasting human
minds, in whose wake follow all auspiciousness and prosperity, who burnt up gay lust as a moth, as if
in sport, and who appears bearimg with the lambet rays of the crescent adorning his forehead - rays
that look pleasing like soft half-blooming buds!
[-tzt-t|-t-t - made an ornament for the head: -tt·+|¬+t-t>t|-e«tt - lambent beams like beautiful half-
blooming buds. ¬|¬(··Œ( - burnt up at ease or in sport. ·t™tt+:tt·t - in front of all circumstances of
prosperity, -•œ-t - appearing - ×--t·-•-t-t - spreading forth in the heart, ·tt·—ttœ - heavy mass at the front.
As is customary with Sanskrit poets, this opening verse is dedicatory (to Siva in this instance), as
forming an auspicious introduction).
—tt--t +:t˜t-t++·t|·t−t˜t ·tttt -t |+|>t-t •¬˜t
-™t+·tt -tt|-t+¬t|—t˜tt-t˜t|-t-t -t·tt +-tt |-t−•¬t 1
—t+ ˜tt-t|·t·t|-t-t ·tœ·t t −·tt:t±™tt +t+·t -
-t−ºt -t˜—t|-t ·tt·t+˜t|·t:t-t -ttŒ™tt|·t -t--t −™t|-t 11 - 11
bhr¡ntaÆ de¿amanekadurgaviÀamaÆ pr¡ptaÆ na kiµcit phalam
tyaktav¡ j¡tikul¡bhim¡namucitaÆ sev¡ k¤t¡ niÀphal¡ .
bhuktaÆ m¡navivarjitaÆ parag¤heÀv¡¿a´kay¡ k¡kava -
tt¤À¸e j¤mbhasi p¡pakarmapi¿une n¡dhy¡pi santuÀyasi .. 2 ..
2. Many are the inaccessible and perilous places I have travelled and yet obtained no riches;
sacrificing proper dignity of birth and social position, in vain have I served the rich; like the crows
have I fed myself, devoid of self-respect, at the house of others in the expectation of gain; and yet, oh!
Desire, thou prompter of evil deeds, thou art waxing lustier and art not still satisfied.
Vairagya Satakam
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[×-t++·t·t−t˜t - rendered difficult of access by various obsacles. •¬ - result (but here), wealth, ×t:t±™tt -
hankering (after gain), ·tt·t+˜t|·t:t-t - indicative of evil deeds.]
--«tt-t |-t|Œt:t±™tt |·t|-t-t¬ Œ˜tt-tt |·tœ Œt|-t·tt
|-t--ttºt· -t|œ-tt ·t|-t-t·t-t™tt ™t-t-t -t -tt |−t-tt· 1
˜t-·ttœtŒt-t-t-·tœºt ˜t-t-tt -tt-tt· :˜t:tt-t |-t:tt·
·tttt· +tºt·tœt·+t.|·t -t ˜t™tt -t −ºt -t+t˜tt —t·t 11 - 11
utkh¡taÆ nidhi¿a´kay¡ kÀititalaÆ dhm¡t¡ giredhativo
nist¢r¸aÅ sarit¡Æ patirn¤patayo yatnena santoÀit¡Å .
mantr¡r¡dhanatatpare¸a manas¡ n¢t¡Å ¿ma¿¡ne ni¿¡Å
pr¡ptaÅ k¡¸avar¡¶ako'pi na may¡ t¤À¸e sak¡m¡ bhava .. 3 ..
3. The earth have I digged into in quest of precious minerals, and metals from rocks have I smelted;
the oceans have I crossed, and the favour of kings have I diligently sought; nights have I spent on
burning grounds with my mind occupied with mantras and worship;
1
and not even a broken cowrie
have I obtained; be satisfied; therefore, oh Desire!
«t¬t¬t·tt· -ttrt· +·t˜t|·t -t+tœŒt-t·tœ -
|-t·tmt--tt–tt−·t t|-t-t˜t|·t :t-™t-t ˜t-t-tt 1
+-tt |·t-t--t˜—t·t|-tt-t|Œt™tt˜t,t|-tœ|·t
-·t˜tt:t ˜tt·tt:t |+˜t·tœ˜t-tt -t-t ™t|-t ˜tt˜t 11 × 11
khal¡l¡p¡Å so·h¡Å kathamapi tad¡radhanaparai -
nirg¤hy¡nt¡b¡rÀpaÆ hasitamapi ¿£nyena manas¡ .
k¤to vittastambhapratihatadhiy¡maµjanirapi
tvam¡¿e mogh¡¿e kimaparamato nartayasi m¡m .. 4 ..
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, though of ungratified yearning!
[|·t-t--t˜t—t·t|-tt-t|Œt™tt˜t - those rendered dull in intellect by inactivity due to too much wealth. ˜((Œ((·( - wih
hopes thwarted.Another reading is |·(-(··(˜—(· as a separate word. The meaning then would be: 'We have
restrained our feelings and made obeisance,' etc.]
טtt−tt ·ttºtt-tt -t|¬-t|–t|-t|-t·t-t·t™t-tt
+-t |+ -tt-˜tt|—t|·t·t|¬-tt|·t·t+·™t·t|-t-t˜t 1

1
(This forms a part of the mysterious rites to be gone through by those who invoke supernatural agencies for obtaining riches).

Vairagya Satakam
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™t+tršt-tt˜t·t ‡|·tºt˜t+|-t· -t -t˜t-t-tt
+-t |·t-t|·tz|-t-t·tºt+·tt·tt-t+˜t|·t 11 - 11
am¢À¡Æ pr¡¸¡n¡Æ tulitabisinipattapayas¡Æ
k¤te kiÆ n¡sm¡bhivirgalit¡vivekairvyavasitam .
yad¡·hy¡n¡magre dravi¸amadaniÅ saµjµamanas¡Æ
k¤taÆ vitavri·ainirjagu¸akath¡p¡takamapi .. 5 ..
5. What have we not endeavoured to do, with our depraved conscience, for the sake of our pranas
(five vital forces), which are unreliable and compared to waer on the leaves of a lotus, since in the
presence of the rich, with their minds stupefied by the pride of wealth, we have shamlessly committed
the sin of recounting our own merits!
[According to the scriptures, self-glorification is tantamount even to the sin of suicide].
·tt--t -t ·t˜t™tt ·ttœt|-t-t-t «t -™t+ -t -t -tt −t-t· 1
-ttrt +·-tt:tt-t·tt-t-t–t-tø:tt -t -ttt -t·t· 1
†t-t |·t-t˜tt|-t:t |-t™t|˜t-t·ttºt -t :t—tt· ·t+
-t-t-+˜t +-t ™t+·t ˜t|-t|—t--t--t· •¬·t|·-t-tt· 11 - 11
kÀ¡ntaÆ na kÀamay¡ g¤harocitasukhaÆ tyaktaÆ na santoÀataÅ .
so·h¡ duÅsaha¿¢tav¡tatabanakle¿¡ na taptaÆ tapaÅ .
dy¡taÆ vittamaharni¿aÆ niyamitapr¡¸airna ¿ambhoÅ padaÆ
tattatkarma k¤taÆ yadeva munibhistaistaiÅ phalairvaµcit¡Å .. 6 ..
6. We have forgiven, but not out of forgiveness (but out of our incapacity to right our wrongs); we
have renounced the comforts of home life, but not out of contenment after satisfaction (but as an exile
from home in quest of riches); though we have suffered inclemencies of weather, cold and heat so
difficult to bear; still it is not religous austeries that we have undergone; with subdued vital forces,
night and day have we brooded on money and not on the feet of Siva; thus we have performed those
very acts which the munis (saintly recluses) do perform, but of their good effects we have deprived
ourselves.
—tt·tt -t —t+t ·t™t˜t·t —t+t. --t·tt -t -ttt ·t™t˜t ·t -tttt· 1
+t¬t -t ™tt-tt ·t™t˜t·t ™tt-tt- --t−ºtt -t -ttºtt ·t™t˜t·t -ttºtt· 11 ÷ 11
bhog¡ na bhukt¡ vayameva bhukt¡, stapo na taptaÆ vayameva tapt¡Å .
k¡lo na y¡to vayameva y¡t¡- st¤À¸¡ na j¢r¸¡ vayameva j¢r¸¡Å .. 7 .
7. Worldly pleasures have not been enjoyed by us, but we ourselves have been devoured; no religious
austerities have been performed, but we ourselves have become sorched; time is not gone (being ever
presen and infinite), but we ourselves are gone (because of approaching death). Desire is not reduced
in force, though we ourselves are reduced to senility.
Vairagya Satakam
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[Here there is an ironical pun on the participles —t+t: and -tttt·, the former being used both in the sense
of 'enjoyed' and 'eaten up', and latter both in the sense of (austerities) performed' and 'heated'.
Similarly the participle
-ttºtt: means both 'reduced in force' and 'stricken down with age'. The effect, of course, cannot be
preserved in translation.]
·t¬t|—t˜t«t˜tt+t--t ·t|¬-t¬t|±-t |:tœ· 1
·tt·tt|ºt |:t|·t¬t™t--t -t−ºt+t -t·ºtt™t-t 11 c 11
val¢bhirmukham¡kr¡ntaÆ palitel¡´kitaÆ ¿iraÅ .
g¡tr¡¸i ¿ithil¡yante t¤À¸aik¡ taru¸¡yate .. 8 ..
8. The face has been attacked with wrinkles, the head has been painted white with grey hair, the limbs
are still emfeebled; but desire alone is rejuvenating.
|-t·t-tt —tt·t-et ·t·−t–tt˜tt-tt.|·t ·t|¬-t·
-t˜tt-tt· -·t™tt-tt· -t·t|+ -tr-tt -tt|·t-t-t˜tt· 1
:t-t™tsš-·tt-t Œt-t|-t|˜tœ·Œ+ -t -t™t-t
×tt ˜tr· +t™t--t+|·t ˜tœºtt·tt™t-t|+-t· 11 º 11
niv¤tt¡ bhogecch¡ puruÀabahum¡no'pi galitaÅ
sam¡n¡Å svary¡t¡Å sapadi suh¤to j¢vitasam¡Å .
¿anairyaÀ¶yutth¡naÆ dhanatimirarudhde ca nayane
aho m£·haÅ k¡yastadapi mara¸¡p¡yacakitaÅ .. 9 ..
9. Through 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 stillness, this body startles at the
thought of dissolution by death!
×t:tt -tt˜t -t+t ˜t-ttœ·t-t¬t. -t −ºtt-tœvt+ ¬t
œt·t·ttt·t-tt |·t-t+|·tt·tt Œt ™t ‡ ˜tŒ·t|-t-tt 1
˜tttt·t-t++--tœt|-t·tt-tt ·tt-tv|-t--tt-t|·
-t-™tt· ·ttœ·t-tt |·t:tŒ+˜t-t-tt -t-+|--t ™tt ·tt-tœt· 11 ·« 11
¡¿¡ n¡ma nad¢ manorathajal¡, tuÀ¸¡tara´g¡kul¡
r¡gagr¡havat¢ vitarkavihag¡ dhairyadrumadhvaÆsin¢ .
mohovartakudustar¡tigahan¡ prottu´gacint¡ta¶i
tasy¡Å p¡ragat¡ vi¿udhdamanaso nandanti yog¢¿var¡Å .. 10 ..

Vairagya Satakam
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10. Hope is like a flowing river of which the ceaseless desires constitutes the waters; it rages with the
waves of keen longings, and the attachments for various objects are its animals of prey; scheming
thoughts of greed are the aquatic birds that abound on it, and it destroys in its course the big trees of
patience and fortitude; it is rendered impassable by the whirlpools of ignorance; and of profound
depth of bed as it is, is banks of anxious deliberation are precipitous indeed. Such a river the yogis of
pure mind pass across to enjoy supreme felicity.
-t -t-ttœœt-·t--t -t|œ-t˜t-t·t:™tt|˜t +:t¬
|·t·tt+· ·tº™tt-tt -t-t™t|-t ˜t™t ˜t |·t˜t :t-t· 1
˜tt|„· ·tº™tt·t|>tœ·t|œ·t tt-tt>t |·t−t™tt
˜ttt--tt -tt™t--t ·™t-t-t|˜t·t +t-t |·t−t|™tºtt˜t 11 ·· 11
na saÆs¡rarotpannaÆ caritamanupa¿y¡mi ku¿alaÆ
vip¡kaÅ pu¸y¡n¡Æ janayati mayaÆ me vim¤¿ataÅ .
mahadbhiÅ pu¸yaughai¿ciraparig¤h¢t¡¿ca viÀay¡
mah¡nto j¡yante vyasanamiva d¡tuÆ viÀayi¸¡m .. 11 ..
11. I do not find the virtuous distinction produced (by ceremonial observances) through life after life
to be conducive to well-being, for the sum of such virtuous merits when weighed in mind inspires fear
in me. Enjoyments earned by great accession of merit, multiply so greatly in the case of people
attached to them, only to bring them misery and peril!
[|·t·tt+· ·tº™tt-tt etc. - The idea is o show the futility of good deeds performed in our earthly life with the
object of enjoying happiness in heaven or higher lokas, for the heavenly enjoyments are transiory as
being the result produced by our virtuous merits; when the force of these merits is spent, the
enjoyments must cease and the soul will again be drawn back to the cycle of births and deaths, until
by jñãna or spiritual illumination, it attains mokÀa, or final release from the wheel of transmigration.
·™t-t-t|˜t·t +t-t - It indicates that the enjoyment of pleasures in heavens binds still more fetters on us by
increasing our thirst and hence is the cause of an added volume of miseries].
×·t:™t ™tt-ttœ|>tœ-tœ˜t |−t-·tt|·t |·t−t™tt
|·t™tt·t +t —tt+--™t-t|-t -t -t-tt ™t-t -·t™t˜t˜t-t 1
·t-t-t· -·tt-t-·™tt+-t¬·t|t-tt·tt™t ˜t-t-t·
-·t™t -™t+t m-t :t˜t-t«t˜t-t--t |·t+Œt|-t 11 ·- 11
ava¿yaÆ y¡t¡ra¿cirataramuÀitv¡pi viÀay¡
viyoge ko bh¡dastyajati na jano yat svayamam£n .
vrajataÅ sv¡tantry¡datulapahit¡p¡ya manasaÅ
svayaÆ tyakt¡ hyete ¿amasakhamanantaÆ vidadhati .. 12 ..
12. The objects of enjoyment, evern after staying with us for a long time, are sure to leave us
sometime; then what difference does their privation in this way make to men, that they do not of their
Vairagya Satakam
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own accord discard them? If the enjoyments leave us on their own initiative, i.e., if they tear
themselves from us, they produce great afflication of the mind; but if men voluntarily renounce them,
they conduce to the eternal bliss of self-possession.
–t<-tt-t|·t·t+|-t˜t¬|Œt™t· + ·t --™ttt + −+œ
™t-˜t>t--™t·t —tt·t—tt,™t|·t ·t-tt-™t+t--t-tt |-t·-·t tt· 1
-t·ttttt--t ·tœt -t -t·tt|-t -t -t ·ttttt ‹r·t-™t™tt-
-·tt·et˜tt·t·t|œ·ttt-t|·t ·tœ -™t+ -t :t+t ·t™t˜t 11 ·- 11
brahmajµ¡navivekanirmaladhiyaÅ kurvantyaho duÀkaraÆ
yanmuµcantyupa bh¡gabh¡µjyapi ghan¡nyek¡ntato niÅsp¤h¡Å .
sampr¡pt¡nna pur¡ na sampr¡ti na ja pr¡ptau d¤·hapratyay¡-
nv¡µch¡m¡traparigrah¡napi paraÆ tyaktuÆ na ¿akt¡ vayam .. 13 ..
13. Ah! It must be indeed a difficult feat which persons, with their minds purifed by the discrimnation
arising from the knowledge of Brahman, accomplish, in that, free from desire, they wholly discard
that wealth which has been actually bringing them enjoyment; whereas we fail to renounce
enjoyments which are reaped by us as mere longings and which we never did realize in the past, nor
do we realize now, nor can we count upon as lasting when obtained (in future).
Œt-™tt-tt |·t|œ+-+œ−t ·t-t-tt -™tt |-t· ·tœ †t™t-tt-
˜tt-t-+t·t+ºtt|-·t–t|--t :t+-tt |-t·:t±˜t± :t™tt· 1
×-˜tt+ -t ˜t-ttœ·tt·tœ|-t-tt·tt-tt+t·tt|·t-t·-
|+zt+t-t-t+|¬+t-t+-t •t˜tt™t· ·tœ ·tt™t-t 11 ·× 11
dhany¡n¡Æ girikandareÀu vasat¡Æ jyotiÅ paraÆ dy¡yat¡-
m¡nand¡¿ruka¸¡npibanti ¿akun¡ niÅ¿a´kama´ke¿ay¡Å .
asm¡kaÆ tu manorathoparajit¡pr¡s¡d¡v¡pita¶a-
kri·¡k¡nanakelikautukajuph¡m¡yuÅ paraÆ kÀ¢yate .. 14 ..
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 excitment of revelry in palatial mansions or on the banks of
refreshing pools or in pleasure-gardens, all created (and brooded over) merely by imagination.
[:t+-tt |-t·:t±˜t±:t™tt: - the birds have approached them fearlessly, because they have reached the state of
tranquility and harmlessness, realizing the oneness of life.]
|—t·tt:t-t -t+|·t -ttœ-t˜t +·ttœ :t™™tt -t —t· ·t|œ-t-tt |-t-t+t˜tt·t˜t 1
·t¬t |·t:ttºt:t-t«tºz™tt -t +-·tt tt tt -t·tt|·t |·t−t™tt -t ·t|œ-™t-t|--t 11 ·- 11
bhikÀ¡¿anaÆ tadapi n¢rasamekav¡raÆ ¿ayy¡ ca bh£Å parijano nijadeham¡tram .
vastraÆ vi¿¢r¸a¿atakha¸·ay¢ ca kanth¡ h¡ h¡ tath¡pi viÀay¡ na parityajanti .. 15 .
Vairagya Satakam
Page 13

15. For food, (I have) what beggings 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!
[|·t−t™tt - Objects of desires haunting the mind].
--t-tt ˜tt-t·t-·tt +-t++¬:tt|·t-™t ·t|˜t-tt
˜t«t ~−˜tt·ttœ -t+|·t -t :t:tt± -t -t |¬-t˜t 1
¬t·t-˜t·t|ø--t +|œ·tœ|:tœ· -·t|Œt -t·t-t
˜tt|-t-Œ™t ··t +|·t-t-t|·t:t −t ·t · +-t˜t 11 ·- 11
stanau m¡Æsagranth¢ kanakakala¿¡vityupamitau
mukhaÆ ¿leÀm¡g¡raÆ tadapi ja ¿a¿¡´kena tulitam .
stravanm£traklinnaÆ karivara¿iraÅ spardhi jaghanaÆ
muhurnindhyaÆ rupaÆ kavijanavi¿eÀairguru k¤tam .. 16 ..
16. ˜tt-t·t-·tt - Lumps of flesh (dual number). +-t++¬:tt|·t-™t·t|˜t-tt - (become) golden jugs in (poets')
comparison. ~−˜tt·ttœ˜t - seat of phlegm, saliva, etc. - is compared to the moon. +|œ·(œ|·(œ··(|Œ( - claiming
likeness with the elephant's forehead. ˜tt|-t-Œ™t ··t etc. - form deserving constant contempt has been
magnified (in praise) by certain poets.
»+t œt|·t−t œt-t-t |·t ™t-t˜tt-t ttŒt ttœt tœt
-ttœt·tt−t -t-tt |·t˜t+¬¬-tt-tvt -t ™t-˜tt-·tœ· 1
+·ttœ-˜tœ–ttºt·t--t|·t−t·™tt|·tŒ+˜t·Œtt -t-t·
:t−t· +t˜t|·tz|˜–t-tt--t |·t−t™tt-t—tt+ ·t˜t· 11 ·÷ 11
eko r¡giÀu r¡jate priyatam¡teh¡rdhah¡r¢ haro
n¢r¡goÀu jano vimuktalalan¡sa´go na yasm¡tparaÅ .
durv¡rasmarab¡¸apannaviÀavy¡vidhdamugdho janaÅ
¿eÀaÅ k¡mavi·ambit¡nna viÀay¡nabhoktuÆ kÀamaÅ .. 17 ..
17. Among sensual persons, Śiva is unique, sharing half his body with His beloved; and again, among
the dispassionate, there is none superior to Him, unattached to the company of women; while the rest
of mankind, smitten and stupefied by the irrestible, serpent-like poisoned arrows of Cupid, and
brought under the infatuation of Love, can neither enjoy their desires nor renounce them at will.
[|·t™t-t˜tt+ttŒtttœt - This refers to the symbolic representation of Śiva and Gauri in a single divided form.
On one side grows the hair in long and black curls,
And on the other, corded like rope;
One side is white with ashes, like the snow-mountains,
The other golden as the light of the dawn.
For He, the Lord, took a form,
Vairagya Satakam
Page 14

And that was a divided form,
Half-woman and half-man.
—tt+ -t —tt+ ·t˜t· -- Ordinary persons, when they give themselves up to enjoyments, lose all control and
become slaves to them; so even when satiety comes, they cannot detach themselves from them, as the
force of blind attachment has enslaved them. But Śiva, who has subdued His mind, is unaffected by
them, as in His state of mental poise of yoga, pleasure and pain are the same to Him.]
×-tt-t-+ttt-˜™t ·t-t-t :t¬—t--tt·t+œ-t
-t ˜tt-tt.·™t-tt-ttˆ|z:t™t -t˜t·t t-t |·t|:t-t˜t 1
|·t-tt-t--tt.·™t-t ·t™t|˜tt |·t·t;tt¬-t|·¬t -
--t ˜t>tt˜t· +t˜tt-ttt ·tt-tt ˜tt t˜t|t˜tt 11 ·c 11
aj¡nand¡h¡tmyaÆ patatu ¿alabhast¢pradarane
sa m¢no'pyajµ¡n¡dva·i¿ayutama¿n¡tu pi¿itam .
vij¡nanto'pyete vayamiha vipajj¡laja¶il¡ -
nna muµc¡maÅ k¡m¡nahaha gahano mohamahim¡ .. 18 ..
18. Without knowing its buring power the insect jumps into the glowing fire; the fish through
ignorance eats the bait attached to the hook; whereas we, even though having full discernment, do not
renounce the sensual desires, complicated as they are with manifold dangers. Alas, how inscrutable is
the power of delusion!
-t−tt :t−™tt-™tt-™t |·t–t|-t -t|¬¬ :t-t˜tŒt œ
·tŒtt-t :ttŸ™t--t +·t¬™t|-t ˜tt -tt|++|¬-t˜t 1
·t+t·t-t +t˜tt·tt -t‹r-tœ˜tt|-tvt|-t ·tŒt
·t-tt+tœ ·™ttŒt· -t«t|˜t|-t |·t·t™t -™t|-t -t-t· 11 ·º 11
t¤À¡ ¿uÀy¡ty¡sye pibati salilaÆ ¿utamadhuraÆ
kÀudh¡rte ¿¡lyannaÆ kavalayati m¡Æs¡dikalitam .
prad¢pate k¡m¡gnau sud¤·hataram¡ni´g¡ti vadh£Æ
prat¢k¡raÆ vy¡dheÅ sukhamiti viparyasyati janaÅ .. 19 ..
19. When the mouth is parched with thirst, man takes some cold refreshing (or sweetened) drink;
when suffering from hunger he swallows boiled rice made delicious with meat and the like; when set
on fire by lust, he fast embraces his wife; so happiness is by remedying these diseases (of hunger,
thirst and lust); and behold, how man (i.e. his sense) is upset in its quest!
±·t-tt+tœ ·™ttŒt· -t«t|˜t|-t - The main point to be understood is that worldly happiness is but the temporary
remedy we constantly seek for all the diseases with which worldly life is beset. When this relative and
fugitive nature of happiness becomes apparent to us, we naturally give up running after it, to seek
permanent peace in renunction].
-tv ·t:˜t -t-tt· -t-tt˜t|—t˜t-tt· -t«™tt|-t·tt· -t·t+·
Vairagya Satakam
Page 15

+Ÿ™tt|ºt +|™t-tt ·t™t>t -t·t|˜t-™t-tt-t˜t rt -t-t· 1
˜t-·tt |·t-t˜t-t-tœ |-t|·t:t-t -t -ttœ+tœt·t t
-t‹:™t ·tºt—tvœ -t+|«t¬ Œt-™tt--t -t -™t-tt™t|-t 11 -« 11
tu´gaÆ ve¿ma sut¡Å sat¡mabhimat¡Å sa´khy¡tig¡Å sampadaÅ
kaly¡¸i dayit¡ vaya¿ca navamityajµ¡nam£·ho janaÅ .
matv¡ vi¿vamana¿varaÆ nivi¿ate saÆs¡rak¡r¡g¤he
sand¤¿ya kÀa¸abha´guraÆ tadakhilaÆ dhany¡stu sannyas¡yati .. 20 ..
20. Possessed of all mansions, of sons esteemed by the learned, of untold wealth, of a beloved wife of
benefience, and of youthful age, and thinking this world to be permenent, men deluded by ignorance
run into this prison-house of worldliness; whereas blessed indeed is he who, considering the
impermanence of the same world, renounces it.
+t-tt +t-t˜t«t· -t+·t |:t:t+œt+s-ttºtt ˜–tœt
+t:t|„· ·t|+-t|-tœ--t|·tŒtœt ‹:™tt -t -t++ |t-tt 1
™tt>tt—tvt—t™t-t ·t++t·t¬--t·š|ˆ¬t-tt·tœ
+t +tt|-t ·t+-t -·t+Œt-t-œ-™tt·t ˜t-t-·tt ·t˜tt-t 11 -· 11
d¢n¡ d¢namukhaiÅ sadaiva ¿i¿ukair¡k¤À¶aj¢r¸¡mbar¡
kro¿adbhiÅ kÀuditainirrannavidhur¡ d¤¿y¡ na cedakehin¢ .
y¡µc¡bha´g¡bhayena gadgad¡galatnna¶yadvil¢n¡kÀaraÆ
ko deh¢ti vadet svadgadhaja¶harasy¡rthe manasv¢ pum¡n .. 21 ..
21. If one had an occasion to see one's wife suffering without food and sore aggrieved at the constant
sight of hungry crying children with piteous looks pulling at her worn-out clothes, what self-
respecting man would for the mere sake of his own petty stomach utter 'give me' (i.e. become a
supplicant for favour) in a voice faltering and sticking at the throat for fear of his prayer being
refused?
×|—t˜t-tt˜ttt˜tt-t·t|-·t·t—t+·t·t™t-tt
·t·-tœ·tºt·tt˜tt——tt-t-•·t;t·t¬-t|-‡+t 1
|·t·t¬|·t¬-tz;tt·tzt|·t-tt-t+-t|œ+t
-t-œ|·t-|œ +−·tœ™t +œt |-t |·tz˜–t-t˜t 11 -- 11
abhimat¡mah¡m¡nagranthiprabhedapa¶¢yas¢
gurutaragu¸agr¡m¡bhbhojasphu¶ojjavalacandrik¡ .
vipulavilasallajj¡vall¢vit¡naku¶h¡rik¡
ja¶harapi¶hari duÀp£reyaÆ karoti vi·ambanam .. 22 ..
22. The pit of out stomach so hard to fill is the root indeed of no small undoing; it is ingenious in
severing the vital knots, as it were, of our fond self-respect; it is like the bright moonlight shining on
Vairagya Satakam
Page 16

the lotus (that speficies which blooms only in the sun) of highly estimable virtues; it is the hatchet that
hews down the luxuriant creepers of our great modesty.
·tº™t ·tt˜t ·t-t ·tt ˜tt|-t |-t-t·t·-e--t·tt|¬ +·tt|¬
mt+t™t -™tt™t·t—t|ˆ-tt-tt-t—t·Œt˜tŒt˜ttt+º- 1
ˆtœ ˆtœ ·t|·tst ·tœ˜t+œ+|œ·t œºtt™t ·tŒtt-tt
˜tt-tt ·ttºt· -t-tt·tt -t ·t -tœ-t |+-t -t Ÿ™t+Ÿ™t−t +t-t·
pu¸ye gr¡me vane v¡ mahati sitapa¶acchannap¡liÆ kap¡liÆ
hy¡d¡ya ny¡yagarbhadvijahutahutabhugdh£madhumrohaka¸¶he .
dv¡raÆ dv¡raÆ praviÀ¶o varamudaradaripura¸¡ya kÀudh¡rto
m¡n¢ pr¡¸aiÅ san¡tho na punaranudinaÆ tulyakulyeÀu d¢naÅ
23. For the sake of filling the cavity of the stomach when hungry, a man of self-respect would wander
from door to door with an earthern 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 tendered by Brãhmanas versed in ritualistic niceties, and thus preserve the prãĦas,
rather than live (like) a beggar from day to day among those who are socially equals.
[It should be remembered that living on alms for a man of true renunciation is held in high esteem in
India, for no social merit can be higher than giving up the world for the sake of national ideal of
spirituality.
Woodlands -where recluses live.
Covered, etc. - this seems to have been the custom, to prevent the food from being seen by passers-
by].
·tvt-tœv+ºt:tt+œ:tt-t¬t|-t
|·t†t×tœt-™t|−t-t-tt·:tt¬t-t-tt|-t 1
-·tt-tt|-t |+ |t˜t·t-t· ·t¬™t ·t-tt|-t
™t--tt·t˜ttœ·tt|·tºzœ-tt ˜t-t −™tt· 11 -× 11
ga´g¡tara´gaka¸a¿¢kara¿¢tal¡ni
vidy¡¡r¡tyuÀitac¡ru¿¢l¡tan¡ni .
sth¡n¡ni kiÆ himavataÅ pralayaÆ gat¡ni
yats¡vam¡rapahapi¸·arat¡ manuÀy¡Å .. 24 ..
24. Ah! is it that those Himalayan solitudes, cooled by the spray of minute bits of Ganga's waves and
abounding in beautiful rocky flats such as are the haunts of the Vidyãdharas, are all engulfed in
destruction, that men in disgrace hang on others for their maintenance?
[+ºt and :tt+œ have much the same sense. For +ºt some read |t˜t, meaning cold.
Vairagya Satakam
Page 17

The Vidyadharas are unearthly beings with super-human skill in arts, specially music].
|+ +-+t· +-+œ—™t· ·t¬™t˜t·t·t-tt |-tstœt ·tt |·t|œ—™t·
·tŒ·t--tt ·tt -t·—™t· -tœ-t•¬—t-tt ·tŸ+|¬-™t>t :tt«tt· 1
·tt·™t--t ™t-˜t«tt|-t ·+—t˜t·t·t-t·t>t™ttºtt «t¬t-tt
+·«tttt-·tŸ·t|·t-t-˜t™t·t·t-t·t:tt--t|-t-t—t¬-tt|-t 11 -- 11
kiÆ kand¡Å kandarebhyaÅ pralayamupagat¡ nirjhar¡ v¡ giribhyaÅ
pradhvast¡ v¡ tarubhyaÅ sarasaphalabh¤to valkalinya¿ca ¿¡kh¡Å .
v¢kÀyante yanmukh¡ni pkabhamapagatapra¿cay¡¸¡Æ khal¡n¡Æ
duÅkh¡ptasvalpavittasmayapavanava¿¡nnatirtabhr£lat¡ni .. 25 ..
25. Or is it that herbs and roots have all disappeard from caves, and streams have gone away from
hillsides, or that branches of trees bearing luscious fruits and yielding barks are all destroyed, that the
faces of wrteches, perfectly devoid of good breeding, are found to have their eyebrows dancing like
creepers in the wind of an arrogance which their scanty earning eked out with hardship engenders in
them?
·tº™t˜t¬•¬--t·tt ·tºt|™t|-t ·t |-t + ·t −·ttŒt -tt
—t:t™™tt -t·t·tz·tœ+·tºt ·|-ts ™tt·tt ·t-t˜t 1
·t‡tºtt˜t|·t·t+˜tr˜t-t-tt ™t·t-tœtºtt -t+t
|·t-t·™tt|Œt|·t+tœ|·ta¬|·tœt -tt˜tt|·t -t ·t ™t-t 11 ·- 11
pu¸yairm£laphalestath¡ pra¸ayiniÆ v¤ttiÆ kupuÀv¡dhun¡
bh£¿ayy¡Æ navapallavairak¤pa¸airuttiÀ¶ha y¡vo vanam .
kÀudr¡¸¡mavivekam£·hamanas¡Æ yatre¿var¡¸¡Æ sad¡
vittavy¡dhivik¡ravihvalagir¡Æ n¡m¡pi na ¿ruyate .. 16 ..
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 delirous with the maladies of wealth.
•¬ -·t-et¬—™t ·t|-t·t-t˜t«t+ |·t|-t·tt
·t™t· -·tt-t -·tt-t |:t|:tœ˜tŒt œ ·t º™t-t|œ-tt˜t 1
˜tr-·t:tt :t™™tt -t¬|¬-t-t¬-tt·tz·t˜t™tt
-tt--t -t--tt·t -t+|·t ·t|-t-tt ˆt|œ + ·tºtt· 11 -÷ 11
phalaÆ svecch¡labhyaÆ prativanamakhedaÆ kÀitiruh¡Æ
payaÅ sth¡ne sth¡ne ¿i¿iramadhuraÆ pu¸yasarit¡m .
m¤·haspar¿¡ ¿ayy¡ salalitatalat¡pallavamay¢
Vairagya Satakam
Page 18

sahante sant¡paÆ tadapi ghanin¡Æ dv¡ri k¤pa¸¡Å .. 27 ..
27. Though fruts from trees are easily obtainable at will in every forest, though there is cool refreshing
drink in holy streams at various places andsoft bed made of tender twigs and creepers, still (alas!)
mean aggrieved with lucre undergo sorrows at the doors of the rich.
™t ·t-t--t ·t-t·t|-t·tœ· ·tt·t -tt+ ·«t—tt-tt
™t -ttŸ·t-·t +Œt|-t |·t−t™tt·t ·t·t™t tt–tŒ+· 1
-t−tt˜t--t· -•|œ-tt|-t-t ·tt-tœt|ºt -˜tœ™t
†t-tt-e+ |:t«t|œ+tœ·tt·t:t™™tt|-t−tººt· 11 -c 11
ye vartante ghanapatipuraÅ pr¡rthan¡duÅkhabh¡jo
ye c¡lpatvaÆ dadhati viÀay¡kÀepaparyaptabudhdeÅ .
teÀ¡mantaÅ sphuritahasitaÆ v¡sar¡¸i smareyaÆ
dy¡n¡cchede ¿ikharikuharagr¡va¿ayy¡niÀa¸¸aÅ .. 28 ..
28. Reposing on a bed of stone within a mountain cave, during intervals of meditation, (well) may I
recollect with an inward smile the days of those afflicted through their petitions before the rich, or of
those grown mean through their minds being content with seeking enjoyments.
[If this verse is read differently with ·tŒt--t for ·t-t--t and ·tt-tœtºtt for ·tt-tœ|ºt the idea becomes, int he
words of Mr. Telang: 'The supplicant of the rich thinks the days too long as he has to suffer the
trouble of constant entreaties often unsuccessful; the person engaged in the pursuit of worldly objects
thinks time too short; he has never enough of it to compass all his numerous ends. On the other hand,
the philosopher laughts at both for their delusions'. In this case ™t in lines 1 and 1 refer to days, and for
·t™tttt in line 2 we have to read ·t™t--t too.]
™t -t--tt−t|-tœ--tœ·t˜t|+-tt-t-t −tt -t |—t--tt ˜t+t
™t -·t-™t Œt-t¬–Œt-t+¬|Œt™t--t−tt -t -t −ºtt t-tt 1
:-™t +-™t +-t +-t· + |·t|Œt-tt +t‹+·t+ -t·t+t
-·tt-˜t-™t·t -t˜ttttt˜t˜t|t˜tt ˜t ·-t ˜t œt -t-t 11 -º 11
ye santoÀanirantarapramudit¡sateÀ¡Æ na bhinn¡ mudo
ye tvanye dhanalubdhasa´kuladhiyasteÀ¡Æ na t¤À¸¡ hat¡ .
ityaÆ kasya k¤te k¤taÅ ka vidhin¡ k¢d¤kpadaÆ sampad¡Æ
sv¡tmanyeva sam¡ptahemamahim¡ merurna me rocate .. 29 ..
29. The felicity of those, whom contentment unceasingly makes happy, is not interrupted, while
cravings of those of greedy and confounded minds are never quenched. Such being the case, for
whom did the Creator create the Meru, representing inconceivable wealth, but confining to itself the
glorius potency of its gold? I would not covet it.
[+-™t +-t +-t: etc. - The idea is that Meru, the (fabled) mountain of gold, serves no useful purpose to
anybody, and so I would not go in for it (-t ˜t œt-t-t): because those that are contented feel quite happy
Vairagya Satakam
Page 19

without possessing it, and those that hanker after wealth never feel satisfied howsoever big might be
their acquisitions. -·tt-t˜t-™t·t -t˜tttt˜t˜t|t˜tt - Its gold serves only to glorify itself, but not to satisfy the
greedy.]
|—t·ttttœ˜t+-™t˜t·t|-t-t«t —tt|-t|-e+ -t·t-tt
+˜tt--t™t˜t+t|—t˜tt-t˜t·t-t +·«ttŒt|·tŒ·t -t-t˜t 1
-t·t·tt-·tt˜t·t™t-t-t¬—t -ttŒt|·t™t ·tt·t-t
:t˜—tt· -t--t˜t·tt™t˜t·t™t|-t|Œt :t -t|--t ™tt ·tt-tœt· 11 -« 11
bhikÀ¡h¡ramadainyamapratisukhaÆ bh¢ticchidaÆ sarvato
durm¡tsaryamad¡bhim¡namathanaÆ duÅkhaudhavidhvaÆsanam .
sarvatr¡nvahamaprayatnasulabhaÆ s¡dhupriyaÆ p¡vanaÆ
¿ambhoÅ sannamav¡ryamakÀayanidhiÆ ¿aÆsanti yog¢¿var¡Å .. 30 ..
30. The great yogis describe food which begging brings as follows: it does not humilitate (vide verse
No.23); it is an independent please (i.e., not dependent on the pleasure of earning money, fulfilling
social duty, etc.); it is in all respects free from any axious fear (i.e., about one's expenditure,
foodstores, etc.); it destroys wicked pride, egotism and impatience; it eradicates the manifold evils of
worldl existence; it is easily available anywhere anyday without efforts; it is the beloved of the
holymen; it is a purification by itself; it is like the inexhaustible feeding-house of Siva, access of
which none can prevent.
—tt·t œt·t—t™t +¬ -™t|-t—t™t |·t-t -t·tt¬t„™t
˜tt-t +-™t—t™t –t¬ |œ·t—t™t ··t -tœt™tt —t™t˜t 1
:tt¬t ·tt|+—t™t ·tºt «t¬—t™t +t™t +-tt--tt„™t
-t·t ·t--t —t™tt|-·t-t —t|·t -tºtt ·tœt·™t˜t·tt—t™t˜t 11 -· 11
bhoge rogabhayaÆ kule cyutibhayaÆ vitte n¤p¡l¡dbhayaÆ
m¡ne dainyabhayaÆ bale ripubhayaÆ rupe jar¡y¡ bhayam .
¿¡stre v¡dibhayaÆ gu¸e khalabhayaÆ k¡ye k¤t¡nt¡dbhayaÆ
sarvaÆ vastu bhay¡nvitaÆ bhuvi n¤¸¡Æ vair¡gyamev¡bhayam .. 31 ..
31. In enjoyment, there is the fear of disease; in social positin; the fear of falling-off; in wealth, the
fear of (hostile) kings; in honour, the fear of humiliation; in power, the fear of enemies; in beauty, the
fear of old age; in scriptural erudition, the fear of opponents; in virtue, the fear of traducers; in body,
the fear of death. All the ghings of this world pertaining to man are attended with fear; renunciation
alone stands for fearlessness.
×t+t--t ˜tœºt-t -t-˜t -tœ-tt -tt-™t ;t·t¬ ™tt ·t-t
-t--t−tt Œt-t|¬·-t™tt :t˜t-t«t ·ttrtvt-tt|·t—t˜te 1
¬t+˜t--t|œ|—t·tºtt ·t-t—t·tt ·™t¬-t·tt +-t-t-
œ-·t™tºt |·t—t-t™tt.·t™t·tt-tt ·t--t -t |+ + -t ·tt 11 -- 11
Vairagya Satakam
Page 20

¡kr¡ntaÆ mara¸ena janma jaras¡ c¡tyujjavalaÆ yauvanaÆ
santeÀo dhanalipsay¡ ¿amasukhaÆ prau·h¡´g¡n¡vibhramaicha .
lokairmatsaribhirgu¸¡ vanabhuvo vyalairn¤p¡ durjanai-
rasthairye¸a vibh£tayo'payupahat¡ grastaÆ na kiÆ kena v¡ .. 32 ..
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 of jealousy of men; forest tracts by
beasts of prey; kings by the wicked (in counsel); and powers even are vitiated by their evanescence;
what on earth is not seized upon by something else?
×t|Œt·™tt|Œt:t-tœ-t-t-™t |·t|·t+œtœt·™t˜t-˜tŸ™t-t
¬|·˜t™t·t ·t-t|--t -t·t |·t·t -tˆtœt :·t ·™tt·t+· 1
-tt-t -tt-t˜t·t:™t˜tt:t |·t·t:t ˜t -™te +œt -t™tt-˜t-tt -
-t|-+ -t-t |-tœ±:t-t |·t|Œt-tt ™t|--t|˜t-t -t |-·tœ˜t 11 -- 11
¡dhivy¡dhi¿aterajanasya vividair¡rogyamunm£lyate
lakÀmiryatra patanti tatra viv¤tadv¡r¡ iva vy¡padaÅ .
j¡taÆ j¡tamava¿yam¡¿u viva¿aÆ m¤tyucha karotay¡tmas¡ -
ttatkiÆ tena nira´ku¿ena vidhin¡ yannirmitaÆ susthiram .. 33 ..
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?
—tt·tt--tv-tœv-tœ¬t· ·ttºtt· ·tºtŒ·t|-t-t:
--tt+t-™t·t |+-tt|-t ™tt ·t-t-t «t-• |-t· |·t ™tt-t |-·t-tt 1
-t---ttœ˜t-ttœ˜t·t |-t|«t¬ –t+Œ·tt –tŒtt –ttŒt+t
¬t+t-t·tt·t:t¬-t ˜t-t-tt ™t-t· -t˜tt|Œt™t-tt˜t 11 -× 11
bhog¡stu´gatara´gataral¡Å pr¡¸¡Å kÀa¸adhvaÆsinaÅ
stok¡nyeva din¡ni yauvanasukhasph£rtiÅ priy¡su sthit¡ .
tatss¡ramas¡rameva nikhilaÆ buddhv¡ budh¡ bodhak¡
lok¡nugrahape¿alena manas¡ yatnaÅ sam¡dhiyat¡m .. 34 ..
34. Enjoyments are unstable like the breaking of high billows, life is liable to speedy dissolution; the
buoyancy of youthful happiness centered in our objects of love lasts for few days. Understanding that
the whole world is unsubstantial, ye wise teachers of men with minds intent on benefitting mankind
(by living exemplary lives), put forth your energies (for attaining the highest beautitude).
Vairagya Satakam
Page 21

[¬t+t-t·tt·t:t¬-t ˜t-t-tt - ¬t+t-tt˜t of men ×-t·tt for the befitting (out of kindness) ·t:t¬˜t attached. The
sense is that out of sympathy for suffering mankind, you shall by your exemplary lives and your
counsels show men the way to cross the ocean of samsara (world). ]
—tt·tt ˜t·t|·t-tt-t˜t†|·t¬-t--tt +t|˜t|-t-t>t¬t
×t™t·tt™t|·tŒt|r-tt–-t·t·¬t¬t-tt˜–t·t„vœ˜t 1
¬t¬t ™tt·t-t¬t¬-tt--t-t—t-tt|˜t-™tt+¬™™t ‡-t
™tt·t Œt™t-t˜tt|Œt|-tŒ+-t ¬—t –t|Œ+ |·tŒt+Œ·t –tŒtt· 11 -- 11
bhog¡ meghavit¡namadyavilasatsaud¡minicaµcal¡
¡yurv¡yuvidha¶¶it¡bjapa¶al¢l¢n¡mbuvadbha´guram .
lol¡ yauvanal¡las¡stanubh¤t¡mity¡kalayya drutaÆ
yoge dhairyasam¡dhisidhdasulabhe budhdiÆ vidhaddhvaÆ budh¡Å .. 35 ..
35. Enjoyments of embodied beings are fleeting like the quick play of lightning within a mass of
clouds; life is as insecure as a drop of water attached to the edge of a lotus-leaf and dispersed by the
wind; the desires of youth are unsteady; realizing these quickly, let the wise firmly fix their minds in
yoga, easily attainable by patience and equanimity.
×t™t· +z¬¬t¬ -t|-t·t™t|+·t-t-·tt|™t|-t ™tt·t-t+·tt -
œ·tt· -t+Ÿ·t+Ÿ·tt ·t-t-t˜t™t-t|zˆ—t˜tt —tt·t·t·tt· 1
+º-t:t¬−tt·t·tr -t+|·t -t -t |-tœ ™t|-·t™tt|—t· ·t|ºt-t
–t<º™tt-t+|-t-tt —t·t-t —t·t—t™tt˜™tt|Œt·ttœ -tœt-t˜t 11 -- 11
¡yuÅ kallelalolaÆ satipayadivasasth¡yini yauvanaka¿r¢ -
rarth¡Å sa´kalpakalp¡ ghanasamayata·idvabhram¡ bhogap£g¡Å .
ka¸¶h¡¿aleÀopag£·haÆ tadapi ca na ciraÆ yatpriy¡bhiÅ pra¸itaÆ
brahma¸y¡saktacitt¡ bhavata bhavabhay¡myodhip¡raÆ tar¢tum .. 36 ..
36. Life is changing like a big wave, beauty of youth abides for a few days; earthly possessions are as
transient as thought; the whole series of our enjoyments are like (occasional) flashes of lightning
during the monsoons; 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.
[—t·t—t™t - the great fear of finding yourself bound by the world attended with so many afflictions and
yet finding no way out of it.]
+-eºtt˜tŒ™t˜tŒ™t |-t™t|˜t-t-t-t |—t· -·tt™t-t ·t—t·tt-t
+t--tt|·t~−t+·«t·™t|-t+œ·−t˜tt ™tt ·t-t -tt ·t—tt·t· 1
·tt˜tt·ttºtt˜t·t-tt|·tt|-t-t·t-t|-t·tŒ+—tt·tt.·™t-ttŒt·
-t-ttœ œ ˜t-t−™tt ·t+-t ™t|+ -t «t -·tŸ·t˜t·™t|--t |+|-t-t 11 -÷ 11
k¤cche¸¡medhyamadhye niyamitatanubhiÅ sth¢yate garbhav¡se
Vairagya Satakam
Page 22

k¡nt¡vi¿leÀaduÅkhavyatikaravÀamo yauvane copabhogaÅ .
v¡m¡kÀ¢¸¡mavajµ¡vihasitavasatirvadhdabh¡vo'pyas¡dhuÅ
saÆs¡re re manuÀy¡ vadata yadi sukhaÆ svalpamapyasti kiµcit .. 37 ..
37. In the womb man lies within impure matter in discomfort with limbs cramped; in youth enjoyment
is tainted with the intense suffering of mental distraction arising from the separation from our
beloved; even old age (is undesirable), being the object of contemptible laughter from women. (Then)
on men, say if there is a particle of happiness in the world.
[the idea is that none of the stages of life, beginning frtom the embryo, are worth living, as they are
attended withserious drawbacks.
·™tt|·t·t |-ts|-t -tœt ·t|œ-t-t™t--tt
œt·tt>t :t·t·t :·t ·ttœ|--t +t˜t 1
×t™t· ·t|œ-t·t|-t —tt-t -t·t·t|+·tt˜—tt
¬t+--t·tt·t™t|œ-t˜tt-tœ-tt|-t |-t·t˜t 11 -c 11
vy¡ghriva tiÀ¶hati jar¡ paritarjayant¢
rog¡¿ca ¿atrava iva praharanti deham .
¡yuÅ parisravati bh¢n nagha¶¡div¡mbho
lokastath¡payaritam¡carat¢ti citram .. 38 ..
38. Old age looms (ahead) frighening men like a tigress; (different) diseases afflict (human) body like
enemies; life is flowing away like water running out of a leaky vessel; still, how surprising is it, that
man goes on doing wicked deeds!
—tt·tt —tv·tœ·t-t™tt –tt|·tŒtt--tœ·t -tt™t —t·t-
--t-+-™tt +-t ·t|œ—t˜t-t œ ¬t+t· +-t -t |s-t· 1
×t:tt·tt:t-t-tt·t:tt|--t:t+ -t -t· -t˜tt|Œt™t-tt
+t˜tt-·t|-t·t:tt-t -·tŒtt˜t|-t ™t|+ ·tŒˆ ™t˜t-˜tˆ-t· 11 -º 11
bhog¡ bha´guguravattayo bahuvidh¡staireva c¡yaÆ bhava-
statkasyeha k¤te paribhramata re lok¡Å k¤taÆ ceÀ¶hitaiÅ .
¡¿¡p¡¿asatopa¿¡nti¿adaÆ cetaÅ sam¡dhiyat¡Æ
k¡motpattiva¿¡t svadh¡mani yadi ¿radhdveyamasmadvacaÅ .. 39 ..
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? 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, purified by quelling hope with its hundred meshes, and freed from its liability
to create desire.
Vairagya Satakam
Page 23

[+t˜tt-·t|-t·t:tt-t - (We accept this reading as found in the edition we translate from, but we do not follow
the meaning given of it b the commentator Budhendra. He makes the expression qualify the verb
'concentrate', explaining +t˜t as ×-tœt·t, or love. His meaning thus becomes: swayed by the development
of love or bhakti) - literally, (turned) away from the sway (·t:t) of the rise of desires.
Enjoyments are transitory indivudally and inexhaustible collectively, so we are in a never-ending wild
goose chase chase which brings in turns stimulation and grief. Desire produces this terrible
entangelement, and hope keeps it on. Therefore, don't exert yourself for these enjoyments, but, freeing
your mind from hope and desire, set it high on its supreme goal. This is the argument.
Another reading seems to be +t˜tt|-e|-t·t:t - which means 'attainable by uprooting desires'.]
–t<-‡t|-t·t‡ºtt--tºt+ºtt-™t·t |-·t-tt ˜t-™t-t
™t--·tt+t|ˆœ-tt —t·t|--t |·t—tt·tt¬t¬t+™tœt-™tt+™t· 1
—tt·t· +t.|·t -t »+ ·tœ˜tt |-t-™tt |+-tt -t ˜—t-t
—tt -ttŒtt ·tºt—t·tœ -t|+-tœ —tt·t œ|-t ˜tt +·tte 11 ׫ 11
brahmendr¡tipudra¸¡Æst¤¸aka¸¡nyatra sthito manyate
yatsv¡d¡dviras¡ bhavanti vibh¡v¡strailokyar¡jy¡dayaÅ .
bhogaÅ ko'pi sa eka paramo nityodito j¤mbhate
bho s¡dho kÀa¸abha´gure taditare bhoge ratiÆ m¡ k¤th¡cha .. 40 ..
40. There is one Enjoyment and one alone, lasting, immutable, and supreme, of which the taste
renders tasteless the greatest possessins, such as the sovereignty of the three worlds, and esablished in
which a Brahma, Indra, or the gods (i.e. their positions) appear like particles of grass. Do not, oh
sadhu, set your heart on any ephemeral enjoyment other than that.
-tt œ˜™tt -t·tœt ˜ttt--t -t ·t|-t· -tt˜t--t-t+ -t -t-
-·tt-t -t-™t -t -tt |·t+·Œt·t|œ−t-tt>t-‡|–t˜–tt-t-tt·1
-+·t-t· -t -t œt-t·t·t|-t·tt--t –t|-+--tt· +·tt·
-t·t ™t-™t ·t:tt+·tt-t -˜t|-t·t·t +t¬t™t -t-˜t -t˜t· 11 ×· 11
s¡ ramy¡ nagar¢ mah¡nsa n¤patiÅ s¡mantacakraÆ ca ta-
tp¡r¿ve tasya ca s¡ vidagdhapariÀatt¡¿candrabimb¡nan¡Å.
udv¤ttaÅ sa ca r¡japutranivahaste bandist¡Å kath¡Å
sarvaÆ yasya va¿¡dag¡t sm¤tipathaÆ k¡l¡ya tasmai namaÅ .. 41 ..
41. That lovely city, that granted monarch, and that circle of feudatory kings at his side that cabinet of
shrewed counsellors of his and those beauties with moon like faces, that group of wayward princes,
those court-minstrels and their songs of praise - under whose power all this fleeted away and became
objects of memory, to that Kãla (time or the principle of change) saluation!
[-+·t-t: - Another reading is -|‡+, which means 'haught']
Vairagya Satakam
Page 24

™t·tt-t+· +·t|-t+|·t ·tt -t·t |-ts-™t·t +t
™t·tt·™t+--t+-t –tt·t--t·t ·t+t.|·t -tt--t 1
:-™t -t™tt œ-t|-t|+·t-tt ¬t ¬™t-+ ·tt|·t·tt·tt
+t¬· +Ÿ™tt —t·t-t•¬+ +tz|-t ·tt|ºt:ttœ · 11 ×- 11
tr¡nekaÅ kvacidapi gahe tatra tiÀ¶hatyathaiko
yatr¡pyekastadanu bahavastatra vaiko'pi c¡nte .
ityaÆ neyau rajanidivasau lolayandv¡viv¡kÀau
k¡laÅ kalyo bhuvanaphalake kr¢·ati pr¡¸i¿¡raiÅ .. 42 ..
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 or many successively, there is none at the end (of the game) - this
is the process in which expert Kãla 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.
×t|+-™t-™t ·t-tt-t-tœtœt· -t·tt™t-t -tt|·t-t
·™tt·ttœ–tt+t™t—ttœ·t·|—t· +t¬t.|·t -t -tt™t-t 1
‹−··tt -t-˜t-tœt|·t·t|-t˜tœºt ·tt-t>t -tt -·t†-t
·tt-·tt ˜ttt˜t™tt ·t˜tt+˜t|+œt˜t -˜t-t—t-t -t·t-t 11 ×- 11
¡dityasya gat¡satairaharahaÅ sa´kÀ¢yate j¢vitaÆ
vy¡p¡rairbahuk¡ryabh¡ragurubhiÅ k¡lo'pi na jµ¡yate .
d¤À¶v¡ janmajar¡vipattimara¸aÆ tr¡sa¿ca notpadyate
p¢tv¡ mohamay¢Æ pram¡damadir¡munmattabh£taÆ jagat .. 43 ..
43. Daily, with the rising and setting of the sun, life shortens, and time (i.e, its flight) is not felt
onaccount of affairs heavily burdened with manifold activities. Neither is fear produced at beholding
birth, death, old age, and sufferings. (Alas), the world has become mad by drinking the stupefying
wine of delusion.
œt|·t· -t·t ·t-t· -t »·t |+·t-tt ˜t-·tt ˜tŒtt -t--t·tt
Œtt·t--™tŒ™t|˜t-t--t·t·t |-t—t-t·ttœ–Œt-t-t|-+™tt· 1
·™tt·ttœ· ·t-t·+—t-t|·t−t™t|œ-·t|·tŒt-tt˜t-tt
-t-ttœºt ++|·t-tt ·t™t˜ttt ˜ttt--t ¬;tt˜tt 11 ×× 11
r¡triÅ saiva punaÅ sa eva divaso matv¡ mudh¡ jantavo
dh¡vantyudhyaminastathaiva nibh¤tapr¡rabdhatattatkriy¡Å .
vy¡p¡raiÅ punaruktabh£taviÀayairitthaÆvidhen¡mun¡
saÆs¡re¸a kadarthit¡ vayamaho mohanna lajj¡mahe .. 44 ..
44. Seeing even the same night to be ever following the same day, in vain do creatures run on (their
worldly course) perservingly and busy with various activities set agoing secretly, i.e, by individual
Vairagya Satakam
Page 25

mental resolves. Alas, through infatuation we do not feel ashamed at being thus befooled by this
samsara (life) with occupations in which the same particulars repeat themselves!
[The idea is: How profoundly deluded by desire we live! For never growing old itself, it makes all
things look fresh and anew, otherwise no worldly pursuit has an real novelty. They are as stale as the
uniform appearance of day and night following each other.]
-t Œ™tt-t ·t+˜tt-tœœ-™t |·t|Œt·t--t -ttœ|·t|-e-t™t
-·t·tˆtœ+·tt··tt·-t·t· Œt ˜tt.|·t -tt ·tt|-t-t· 1
-ttœt|·t-t·t™ttŒtœt·™t·t¬ -·t·t .|·t -tt|¬|v-t
˜tt-t· +·t¬˜t·t ™tt·t-t·t-t-e+ +-tœt ·t™t˜t 11 ×- 11
na dhy¡taÆ padam¢¿vararasya vidhivatsaÆs¡ravicchittaye
svargadv¡rakav¡¶ap¡¶anapa¶urdharmo'pi nop¡rjitaÅ .
n¡r¢pinapayodharoruyagalaÆ svapne'pi n¡li´gitaÆ
m¡tuÅ kevalameva yauvanavanacchede ku¶h¡r¡ vayam .. 45 ..
45. -t Ϊtt-t etc. - The feet of the Lord have not been meditated upon (by me) in due form for the sake of
doing away with this sasãra or worldly bondage. -·t·tˆtœ etc. - Neither has dharma (merit through
performance of religious duties) been earned, such as is strong to knock opent he gates of heaven. ˜tt-t·
+·t¬˜t·t etc. - We have simply proved to be hatchets, as it were, to cut upon the garden of our mother's
youth, i.e., we have simply made our mother age through giving birth to us. That is the only result we
find worthy of mention.
-tt—™t--tt ·t|-t·tt|+·t-++˜t-tt |·t†t |·t|-t-tt -t|-t-tt
«tv·tt·t· +|œ+˜—t·tt-+¬-t-tt+ -t -tt-t ™t:t· 1
+t--t+t˜t¬·tz·ttŒtœœ-t· ·tt-tt -t -t-+t +™t
-tt·º™t ·t-t˜t·t |-t−•¬˜ttt :t -™tt¬™t +t·t·t-t 11 ×- 11
n¡bhyast¡ prativ¡div¤ndadaman¢ vidy¡ vinitotacit¡
kha´gag¡graiÅ karikumbhap¢¶hadalanairn¡kaÆ na n¢taÆ ya¿aÅ .
k¡ntakomalapallav¡dhararasaÅ p¢to na candodaye
t¡ru¸yaÆ gatameva niÀphalamaho ¿£ny¡laye d¢pavat .. 46 ..
46. -tt—™t--tt etc. - The proper scholarship for a cultured man, such as enables one to defeat hosts of
disputants, has not been acquired. «tz·tt·t: etc. - by the point of the sword strong to knock down the
capacious temples of elephants, fame has not been carried to heaven, -ttἪt etc. - Useless has youth
passed awy like a lamp in a deserted house.
|·t†t -tt|Œt·t-tt +¬vœ|t-tt |·t-t -t -tt ·tt|-t-t
:t·t−tt|·t -t˜tt|t-t-t ˜t-t-tt |·t·tt -t -t ·tt|+-tt 1
×t¬t¬t™t-t¬t-t-tt· |·t™t-t˜tt· -·t·t .|·t -tt|¬|v-tt·
Vairagya Satakam
Page 26

+t¬t.™t ·tœ|·tºz¬t¬·t-t™tt +t+|œ·t ·t™t-t 11 ×÷ 11
vidy¡ n¡dhigat¡ kala´garahit¡ vittaÆ ca nop¡rjitaÆ
¿u¿ruÀ¡pi sam¡hitena manas¡ pitrorna samp¡dit¡ .
¡lol¡yatalocan¡Å priyatam¡Å svapne'pi n¡li´git¡Å
k¡lo'yaÆ parapi¸·alolupatay¡ k¡kairiva preyate .. 47 ..
47. |·t†t -tt|Œt·t-tt etc. - Knowledge free from defect has not been mastered, +¬vœ|t-tt means 'free from
doctrines incapable of proof'. |·t-t -t etc. - Riches neither have been earned. :t·t−tt|·t etc. - services to
parents have not been rendered with single-mindedness. +t¬t.™t etc. - Like crows, all the time has been
passed in greediness for food, i.e. maintenance obtainable from others.
[These three stanzas (Nos. 45, 46, 47) strike a rather anamalous note. Here the poet personates a man
whose life has been, like a lamp buring in a deserted abode, a thorough failure. Such a man is looking
back on his youthful years of unmitigated worthlessness. But are the reflections he is making here
typical of those who are at the threshold of true renunciation? By no means are they typical. The poet
here simply takes up a particular case of an aspirant after renunciation which may serve his poetical
purposes best. This aspirant has had in his youth no taste of glory either as a pious man, a dutiful son,
a scholarly student, a brave warrior, or a lover of women. He appears to lament here that none of the
fourfold aim of human life (Œt˜t, religious merit -t ×·t, wealth; +t˜t, fulfilment of desires; and ˜tt·t,
liberation) has been pursued by him in the past with the slightest success. Perhaps he means that that
is best calculated to impress on his mind the vanity of all the ends of a householder's life. But this
impression of vanity and consequent non-attachment may very well come, and come with perhaps
greater completeness, to men who had the ability to succeed in life, and such men may not at all look
back with any lingering regret on enjoyments they are going to leave behind, whether their harvest
had been actually reaped by them or not. There is even some inconsistency in the ring of regret
running through these stanzas. But the poet is here more concerned with dramatic effect than
psychological precision.]
·t™t ™t—™tt -tt-tt|>tœ·t|œ|-t-tt »·t :t¬ -t
-t˜t ™t· -t·tŒ+t· -˜t|-t|·t−t™t-tt -t.|·t ·t|˜t-tt· 1
:+t|-t˜t-t -˜t· ·t|-t|+·t-tt˜tt-t--t·t-t-tt
·t-tt--tŸ™tt·tt-·tt |-t+|-t¬-t+t|-tœ-t·|—te 11 ×c 11
vayaÆ yebhyo j¡t¡¿ciraparicit¡ eva ¿alu te
samaÆ yaiÅ saÆv¤dhd¡Å sm¤tiviÀayat¡Æ te'pi gamit¡Å .
id¡nimete smaÅ pratidivas¡m¡sannapatan¡
gat¡stuly¡v¡sth¡Æ sikatilanad¢tiratarubhicha .. 48 ..
48. Those from whom we were born, well, they are now on intimate footing with Eternity (long dead);
those with whom we wee brought up have also become objects of memory. Now (that we have
become old) we are approaching nearer to our fall day by day, our condition being comparable to that
of trees ont he sandy bank of a river.
Vairagya Satakam
Page 27

[|-tœ·t|œ|-t-tt: - a simpler reading is |-tœ·t|œ·t-tt:]
×t™t·t−t:t-t -tºt ·t|œ|˜t-t œt·tt -t+Œt ·t-t
-t-™ttŒt-™t ·tœ-™t -ttŒt ˜t˜t·tœ –tt¬-·t·tŒ+-·t™tt· 1
:t−t ·™tt|Œt|·t™tt·t+·«t-t|t-t -t ·tt|+|—t|-t™t-t
-tt·t ·tt|œ-tœv-t>t¬-tœ -tt «™t +-t· ·tt|ºt-tt˜t 11 ׺ 11
¡yurvarÀa¿ataÆ n¤¸aÆ parimitaÆ r¡trau tadardhaÆ gataÆ
tasy¡rdhasya parasya c¡rdhamamaparaÆ b¡latvav¤dhdatvayoÅ .
¿eÀaÆ vy¡dhiviyogaduÅkhasahitaÆ sev¡dibhirniyate
j¢ve v¡ritara´gacaµcalatare saukhyaÆ kutaÅ pr¡¸in¡m .. 49 ..
49. The life of man (as ordained) is limited to one hundred years; half of it is spent in night, and out of
the other half one half again is passed in childhood and old age; and the rest which has its illness,
bereavements, and troubles are 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?
·tºt ·tt¬t —t-·tt ·tºt˜t|·t ™t·tt +t˜tœ|-t+·
·tºt |·t-tt|-t· ·tºt˜t|·t -t -t ·t ºt |·t—t·t· 1
œ·tt|-tºtœv-t· :·t ·t¬t˜tºz-t-t-t-
-tœ· -t-ttœt--t |·t:t|+ ™t˜tŒtt-tt™t·t|-t+t˜t 11 -« 11
kÀa¸aÆ v¡lo bh£tv¡ kÀa¸amapi yuv¡ k¡marasikaÅ
kÀa¸aÆ vittairhaniÅ kÀa¸amapi ca samp£r¸avibhavaÅ .
rap¡jir¸era´gairna¶a iva val¢ma¸·atatanu-
rnaraÅ saÆs¡r¡nte vi¿adi yamadh¡n¢yavanik¡m .. 50 ..
50. Now a child for a while and then a youth of erotic ways, a destitute now fora while and they very
wealthy, just like an actor, man makes at the end of his role - when diseased in all limbs by age and
wrinkled all over the body - his exit behind the scene that veils the abode of Yama (death).
-·t œt-tt ·t™t˜t·™t·tt|-t-t·t ··t-tt—t˜tt-tt --t-tt·
«™tt-t--·t |·t—t·t™t:tt|-t +·t™tt |+·t ·t-t-·t|--t -t· *
:-™t ˜tt-tŒt-tt|-t+œ˜t—t™ttœ·t™tt·t™ttœ--tœ
™t†-˜tt-t ·tœtx˜t«tt.|·t ·t™t˜t·™t +t--t-tt |-t·-·t tt· 11 -· 11
tvaÆ r¡j¡ vayamapyup¡sitaguruprajµ¡bh£m¡nonnat¡Å
khy¡tastvaÆ vibhavaiya¿¡Æsi kavayo dikÀu pratanvanti naÅ .
ityaÆ m¡nadhan¡tid£ramubhayorapay¡vayorantaraÆ
yadyasm¡su par¡´mukho'pi vayamapyek¡ntato niÅsp¤h¡Å .. 51 ..
Vairagya Satakam
Page 28

51. Thou art a king; we too are elevated through self-assurance about our wisdom acquired from our
perceptor whom we served. Though art celebrated through thy possessions; our fame is spread abroad
in all quaraters by learned men. Thus a great difference there is between us both, made by honour and
riches. If thou art old towards us, we too are perfectly indifferent towards thee.
[The śloka is addressed by a yati (one who has renounced the world) to a king. The yati wants to
inform the king of the vanity of his posessions, and so is declaring that a yati is greater than the king.
For the king is rich in wealth only, but he is rich in wisdom which should command even the respect
of a king.
For ˜tt-tŒt-tt|-t+œ another reading is ˜tt-t+ -tt|-t+œ which may be rendered thus - 'not much difference, O
proud (king)']
×·tt-tt˜tt|:t−t -·t ·t™t˜t|·t -t |·tœt˜tt:˜tt ™tt·t+·t
:tœ--·t ·tt|++·t·™t·t:t˜t-t|·tŒtt·t·t™t ·tt··t -t· 1
-t·t--t -·t Œt-ttršt ˜t|-t˜t¬t-t™t ˜tt˜t|·t ·tt + +t˜tt
˜t™™t·™tt-·tt -t -t -t-t·t|™t ˜t˜t |-t-tœt˜t ·t œt-t--t-tt-·tt 11 -- 11
arth¡n¡m¢¿iÀe tvaÆ vayamapi ca gir¡m¢¿mahe y¡vadarthaÆ
¿£rastvaÆ v¡didarpavyupa¿amanavidh¡vakÀayaÆ p¡¶avaÆ naÅ .
sevante tvaÆ dhan¡·hy¡ matimalahataye m¡mapi ¿roduk¡m¡
mayyapy¡sth¡ na te cettavayi mama nitar¡meva r¡jannan¡sth¡ .. 52 ..
52. Though exercisest kingly power over riches, we do the same over words (i.e., ideas or scriptures)
in all their senses. Though 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 perfections of mind destroyed. If thou hast no regard for me, well, O king, I
have absolutely none for thee.
·t™t|˜tt ·t|œ-tst ·tŸ+¬ --·t + + ¬ ·
-t˜t :·t ·t|œ-tt−tt |-t|·t:t−tt |·t:t−t· 1
-t -t —t·t-t +|œ‡t ™t-™t -t−ºtt |·t:tt¬t
˜t-t|-t -t ·t|œ-ts +t.·t ·tt-+t +|œ‡· 11 -- 11
vayamiha parituÀ¶¡ valkalaistvaÆ duk£laiÅ
sama iva paritoÀo nirvi¿eÀo vi¿eÀaÅ .
sa tu bhavatu daridro yasya t¤À¸¡ vi¿¡l¡
manasi ca parituÀ¶e ko'rthav¡nko daridraÅ .. 53 ..
53. Here we are satisfied witht he bark of trees and though with rich garments; (and yet) our
contentment is alike, (so) the distinction makes no difference. Poor indeed is he whose desires are
boundless. If the mind be contended, who is rich and who poor?
[One who is satisfied with what little he possesses is as good as the rich.]
Vairagya Satakam
Page 29

•¬˜t¬˜t:t-tt™t -·tt+ ·tt-tt™t -tt™t
|·t|-tœ|·t :t™t-tt·t ·tt-t-t ·tŸ+¬ -t .
-t·tŒt-t˜tŒt·tt-t—tt--t-t·t|-‡™ttºtt-
˜t|·t-t™t˜t-t˜t--t -tt--tt + -t -tt-tt˜t 11 -× 11
phalamalama¿an¡ya sv¡du p¡n¡ya toyaÆ
kÀitirapi ¿ayan¡rthaÆ v¡sase valkalaÆ ca .
navadhanamadhup¡nabhr¡ntasarvendriy¡¸¡-
mavinayamanumantuÆ notsahe durjan¡n¡m .. 54 ..
54. Fruits for food, tasteful water for drink, bare ground to lie upon, barks of trees for clothing, are
sufficient (for us), I cannot bring myself to approve of the misbehaviour of evil men whose senses are
led astray by drinking the wine of newly acquired wealth.
×|:t˜t|t ·t™t |—t·tt˜tt:tt·tt-tt ·t-tt˜t|t 1
:t™tt˜t|t ˜ttt·ts +·ti˜t|t |+˜tt-tœ · 11 -- 11
a¿imahi vayaÆ bhikÀ¡m¡¿¡v¡so vas¢mahi .
¿ay¢mahi mah¢p¤À¶he kurv¢mahi kim¢¿varaiÅ .. 55 ..
55. Let us eat 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?
[×t:tt - the four quarters].
-t -t·t -t |·t·t ·tt™t+t -t -t -t—™t-tœ·tt+-t>t·t· 1
-t·t˜tt|·t-t˜t--t + ·t™t --t-t—ttœt-t|˜t-tt -t ™tt|−t-t· 11 -- 11
na na¶¡ na vi¶¡ g¡yak¡ na ca sabhyetarav¡dacuµcavaÅ .
n¤pam¢kÀitumanna ke vayaÆ stanabh¡r¡namit¡ na yoÀitaÅ .. 56 ..
56. Who are we to go to see a king - not 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 |·t· is generally a parasite of a prince.]
|·t·t¬r+™tœ-t;t|-t-t ·tœt
|·tŒt-t˜t·tœ+-t -tt-™t|·t|-t-™t -t ºt ™t·tt 1
:t |t —t·tt-tt-™t-™t Œttœt>t-t+:t —t,t-t
+|-t·t™t·tœ-·tt˜™t ·t-tt + »−t ˜t+-·tœ· 11 -÷ 11
vipulah¤dayairetajjanitaÆ pur¡
vidh¤tamaparairdattaÆ c¡nyairvijitya t¤¸aÆ yath¡ .
Vairagya Satakam
Page 30

iha hi bhuv¡n¡nyanye dh¢r¡¿caturda¿a bhuµjate
katipayapurasv¡mye puÆs¡ ka eÀa madajvaraÅ .. 57 ..
57. In ancient times (the kingdom of) this world was created by some large-hearted monarchs; by
some was it sustained (i.e., ruled) and by others was it conquered and given away like straw. Even
now, some heroes enjoy the fourteen divisions of the world. For what then is this feverish pride of
men having sovereignty over a few towns only?
[-t-t+:t —t·t-tt|-t - The fourteen divisions of the world, that is, the entire created universe.]
×—t+t™tt ™t-™tt ·tºt˜t|·t -t -tt-t -t·t:t-t -
—t·t--t-™tt ¬t—t + :·t –tt˜tt-t· |·t|-t—t-tt˜t 1
-t+:t-™tt·t™t:t -t+·t™t·t¬ :t.|·t ·t-t™tt
|·t−tt+ +-t·™t |·t+Œt|-t -tzt· ·t-™t-t ˜t +˜t 11 -c 11
abhukt¡y¡Æ yasy¡Æ kÀa¸amapi na j¡taÆ n¤pa¿atai -
rbhuvastasy¡ l¡bhe ka iva bahum¡naÅ kÀitibhat¡m .
tadaÆ¿asy¡payaÆ¿e tadavayavale¿e'pi patayo
viÀ¡de kartavye vidadhati ja·¡Å pratyuta mudam .. 58 ..
58. What high dignity, alas, is there for kings in gaining that earth which has never for a moment been
left unenjoyed by hundreds of rulers! The stupid owners of even a shred of the limb of a fraction of its
fraction (i.e., of the most minute particle) feel delighted, whereas, ont he contrary, they ought to
grieve!
˜t|-·tºzt -t¬œ«t™tt ·t¬|™t-t· -t·t.·™t™t -t-·tºt·
-·tt:tt+-™t -t˜t·t -t·tœ:t-t œt-tt ·tºtt —t;t-t 1
-t +Œ™t++-tt.·t·tt |+˜t·tœ ·t‡t +|œ‡t —t:t
|Œt|·Œt+t-·t·−ttŒt˜tt-Œt-t+ºtt-t ·tt-e|--t -t—™tt.|·t ™t 11 -º 11
m¤tpi¸·o jalarekhay¡ valayitaÅ sarve'pyayaÆ nanva¸uÅ
sv¡Æ¿¢k¤tya tameva sa´gara¿atai r¡jµ¡Æ ga¸¡ bhujjate .
te dadhyurdadato'thav¡ kimaparaÆ kÀudr¡ daridr¡ bh¤¿aÆ
dhigdhikt¡npuruÀ¡dham¡ndhanaka¸¡n v¡cchanti tebhyo'pi ye .. 59 ..
59. It (the earth) is but a lump of clay circled by a ring of water! Even the whole of it is but a particle.
Hosts of kings, having partitioned it after fighting hundreds of battles, enjoy it. What is so strange if
these very poor insignificant persons may or do give (some parts of it)?. But downright shame on
those mean fellows who would beg bits of coin from even them!
[May or do give - to indulge in a bit of self-gratification].
-t -tt-t· +t.·™tt-tt-˜t+-t|œ·t ºtt ˜t |Œt Œt·t¬
Vairagya Satakam
Page 31

+·tt¬ ™t-™tt-™t|·t|-t|t-t˜t¬ +tœ|·t†™t
-t|—t· ·ttºt·ttºt·t·tºt˜t|-t|—t· +|>t+Œt-tt
-t˜t|„· +· ·t-tt˜t™t˜t-t ¬+·t -·tœ—tœ· 11 -« 11
sa j¡taÅ ko'py¡s¢nmadanaripu¸¡ m£rdhni dhavalaÆ
kap¡laÆ yasyocyairvinihitamala´k¡ravidyaye
n¤bhiÅ pr¡¸atr¡¸aprava¸amatibhiÅ kai¿cidadhun¡
namadbhiÅ kaÅ puÆs¡mayamatuladarpajvarabharaÅ .. 60 ..
60. That man is indeed born (truly great) whose white skull (after death) is placed by (Siva) the enemy
of Madana (Cupid) high on the head as an ornament; (and) what is (worth) this rising fever of
exceeding pride in men, who are nowadays adored by some people with minds intent on the
preservation of their lives!
[The great Śiva is called Kapãlī; Kapãla meaning 'skull'. The popular belief is that He puts on His
head the skull of a hero whose wonderful life lived on earth merits this distinction].
·tœ−tt -t-tt|-t ·t|-t|+·t-t˜ttœt† –ttŒtt
·t-tt+ |+ -t-t |·t:t|-t r+™t ø:t-t|¬-t˜t 1
·t-t--t -·t™™t--t· -·t™t˜t |+-t|·t--tt˜t|ºt·tºtt
|·t|·t+t· -t+Ÿ·t· |+˜t—tt¬|−t-t ·t−™t|-t -t -t 11 -· 11
pareÀ¡Æ cet¡Æsi pratidivasam¡r¡dya bahudh¡
pras¡daÆ kiÆ netuÆ vi¿asi hdaya kle¿asalitam .
prasanne tvayyantaÅ svayamuditavint¡ma¸iga¸o
vivikt¡Å sa´kalpaÅ kimabh¢laÀitaÆ puÀyati na te .. 61 ..
61. Why, O heart, dost thou set thyself on winning good graces, so hard to secure, by daily
propitiating other men's minds in various ways? When, being serene inwardly and free from society,
though 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, ø:t+|¬¬ and |-t--tt˜t|ºt·tºt·: the
first expression would then mean 'a (chaotic) mass of troubles' instead of 'hard to secure' and the verb
|·t:t|-t would have its primary sense of 'entering into' -·t™t˜t|+-t|-t--tt˜t|ºt·t ºt: would then mean 'having the
virtue of a philosopher's stone developed of itself in thee' - i.e., ·tt|tt·. one of eight yogic powers. |·t|·t+:
we prefer to render as 'free from the company of others' - a state opposed to what is implied when we
have to depend on others for gratifying our desires.]
·t|œ—t˜t|-t |+ ˜tŒtt +-t-t-t |-t-t |·t·tt—tt™t-tt
-·t™t —t·t|-t ™t†·tt —t·t|-t -t-t·tt -tt-™t·tt 1
×|-t-t˜t-t-t-˜tœ--t|·t -t —tt·™t-t+Ÿ·t™t-
--t-tt|+-t-t˜tt·t˜tt-t-t—t·tt|˜t —tt·tt-tt˜t 11 -- 11
Vairagya Satakam
Page 32

paribhramasi kiÆ mudh¡ kcacana citta vi¿r¡bh¡yat¡Æ
svayaÆ bhavati yadyath¡ bhavati tattath¡ n¡nyath¡ .
atitamananusmarannapi ca bh¡vyasa´kalpaya-
nnat¡rkitasam¡gam¡nanubhav¡mi bhog¡naham .. 62 ..
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 enjoyments that come without engaging my thoughts.
»-t-˜tt|ˆœ˜t-‡™tt·t·tœt-tt+t™tt-t+t+t·t™t
·t™tt˜tt·t˜t:t−t+·«t:t˜t-t·™tt·ttœ+·t ·tºtt-t 1
-·tt-˜tt—tt·t˜t·t|t -t-™t-t |-t-tt +zt ¬¬t ¬t ·t|-t
˜tt —t™tt —t-t —tx·tœt —t·tœ|-t -t-t· ·t-tt+tŒt-tt 11 -- 11
etasm¡dviramendray¡rthagar¡n¡d¡y¡sak¡d¡¿raya
¿reyom¡rgama¿eÀaduÅkha¿amanavy¡p¡radakÀaÆ kÀa¸¡t .
sv¡tm¢bh¡vamupaihi santyaja nij¡Æ kallolalol¡Æ gatiÆ
m¡ bh£yo bhaja bha´gur¡Æ bhavaratiÆ cetaÅ pras¢d¡dhun¡ .. 63 ..
63. Desist, O heart, from the troublesome labyrinth of sense-objects; take the 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 Ãtman; give up thy stream-like agitated flux; be calm now and never again seek transient
worldly attachments.
˜ttt ˜tt-t™t -tt˜t·tt-t™t œ|-t -t-‡tŒt -t zt˜tºtt
-t-t· -·t·t-tœ|vºtt-t·—t·tt˜tt-tvt+· 1
+t ·tt ·tt|-t−t –t+–t+−t -t -t|zz«tt-t -t ·tt−t -t
-·tt¬t·t−t -t ·t--t·t−t -t -t rˆ·t −t -t ·t-™t™t· 11 -× 11
mohaÆ m¡rjaya t¡mup¡rjaya ratiÆ candr¡rdhac£·¡ma¸au
cetaÅ svargatara´gi¸¸¢ta¶abhuv¡m¡sa´g¢kuru .
ko v¡ v¢ciÀu budbudeÀu ca ta·illekh¡su ca ¿r¢Àu ca
jv¡l¡greÀu ca pannageÀu ca suh¤dvargaÀu ca pratyayaÅ .. 64 ..
64. Clear off delusion and earn devotion to Him whose crown is begemmed with the crescent. Oh m
mind, accept attachment to some spot on the banks of the celestial river (Ganga). What reliability is
there on waves or bubbles, flashes of lightning or (smiles of) fortune, in tongues of flame, serpents, or
hosts of friends?
-t-t|>t--t™t ˜tt œ˜tt -t+ |-t˜tt˜t-·tt|™t|-t˜tt-·t™tt
—t·tt¬—t+|·+·t|·ttœºt·™tt·ttœ·tº™ttv-tt˜t 1
+-·tt+>t|+-t· ·t|·t:™t —t·t-tˆtœt|ºt ·ttœtºt-tt-
Vairagya Satakam
Page 33

œ·™tt·t|x+−t ·tt|ºt·tt·t·t|-t-tt |—t·tt˜t·t·tt˜tt 11 -- 11
ceta¿cintaya m¡ ram¡Æ sak¤tim¡masth¡yinim¡sthay¡
bh£p¡labhruku¶iku¶¢vihara¸avy¡p¡rapa¸y¡´gan¡m .
kanth¡kuµcukinaÅ pravi¿ya bhavanadv¡r¡¸i v¡r¡¸as¢-
rathy¡pa´ktiÀu p¡¸ip¡trapatit¡Æ bhikÀ¡mapekÀ¡mahe .. 65 ..
65. O my mind, never for a while earnestly think of the frail goddness 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.
×·t ·tt-t -tœ-t+·t™t· ·tt-t ™tt +t |·tºtt-™tt·
·t-ttzt-tt·¬™tœ|ºt-t -tt˜tœ·tt|tºtt-tt˜t
™t†--t·t·t —t·tœ-tt-·tt+-t ¬ºt·t·-·t
-tt -t±t-t· ·t|·t:t -tt-tt |-t|·t+Ÿ·t -t˜ttŒtt 11 -- 11
agre g¢taÆ sarasakavayaÅ p¡r¿vayord¡kÀi¸¡ty¡Å
pa¿v¡ll¢n¡ulayara¸itaÆ c¡maragr¡hi¸¢n¡m
yadyastavevaÆ bhavaras¡sv¡dane la¸apa¶atvaÆ
no ceccetaÅ pravi¿a sahas¡ nirvikalpe sam¡dhau .. 66 ..
66. If there are songs (going on) before you, sweet (skilful) poets from the South by yourside and the
tinkling of the moving bracelets of female waiters with waving chowries in their hands, then lavishl
attach thyself to the enjoyment of worldly happiness. If otherwise, O my mind, then plunge into the
absolute type of meditation.
[|-t|·t+Ÿ·t -t˜tt|Œt - the deepest concentration losing all separate consciousness of the knower,the known,
and the knowing. ·((˜(œ is the bushy tail of a yak used as a fan, being one of the insignia of royalty.
The argument in this sloka is that if you can find only enjoyment everwhere, you may enjoy, but
really such enjoyment cannot be found in this world of misery. All worldly pleasures are transient
and limited. For in the next śloka we find that the author is preaching the uselessness of the fulfilment
of worldly desires.]
·ttttt· |·t™t· -t+¬+t˜t+ Œtt--t-t· |+
-™t--t ·t+ |:tœ|-t |·t|ˆ−t-tt -t-t· |+˜t 1
-tt·tt|+-tt· ·tºt|™t-tt |·t—t·t--t-t· |+
+Ÿ·t|-·t-tt--t-t—t-tt -t-t·t--t-t· |+˜t 11 -÷ 11
pr¡pt¡Å ¿riyaÅ sakalak¡madudh¡stataÅ kiÆ
nyastaÆ padaÆ ¿irasi vidviÀat¡Æ tataÅ kim .
Vairagya Satakam
Page 34

s¡p¡dit¡Å pra¸ayino vibhavaistataÅ kiÆ
kalpasthit¡stanubhat¡Æ tanavastataÅ kim .. 67 ..
67. Though embodied beings may obtain that prosprity 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 creatie cycle?
—t|+—t·t ˜tœºt-t-˜t—t™t r|+-·t
=ttt -t –t-Œt−t -t ˜t-˜t·t-tt |·t+tœt· 1
-t-t·t+t−tœ|t-tt |·t-t-tt ·t-tt--tt
·tœt·™t˜t|--t |+|˜t-t· œ·t˜t·t |-t™t˜t 11 -c **
bhaktirbhave mara¸ajanmabhayaÆ h¤disthaÆ
sneho na bandhuÀu na manmathaj¡ vik¡r¡Å .
saÆsargadoÀarahit¡ vijan¡ van¡nt¡
vair¡gyamasti kimitaÅ rapamarthaniyam .. 68 ..
68. When there is devotion for Siva, as also fear of birth and death in the heart, no attachment for
family, no excitement of sexual passions - when there is the solitude of forest depths unsullied by the
company (of worldly men), and there is renunciation - what better, then, is to be wished for?
-t-˜tt+-t--t˜t-tœ ·tœ˜t |·t+t|-t
-t+–t< |-t--t™t |+˜t|—tœ-t|ˆ+Ÿ·t· 1
™t-™tt-t−t|vºt :˜t —t·t-tt|Œt·t-™t -
—tt·tt+™t· +·tºt¬t+˜t-tt —t·t|--t 11 -º 11
tasm¡danantamajaraÆ paramaÆ vik¡si
tadbahma cintaya kimebhirasadvikalpaiÅ .
yasy¡nuÀa´gi¸a ime bhuvan¡dhipatya -
bhog¡dayaÅ k¤pa¸alokamat¡ bhavanti .. 69 ..
69. What avails all this agitating over the unreal? Meditate, therefore, on that supreme, infinite,
ageless, effulgent Brahman, in the light of which all such enjoyments as the sovereignty of the world
appear as the desires of pitiable men!
·tt-tt¬˜tt|·t:t|-t ™tt|-t -t—tt |·t¬vš
|+x˜tºz¬ —t˜t|-t ˜tt-t-t -tt·t¬-t 1
—tt--™tt|·t -tt-t |·t˜t¬ +·t˜tt-˜t|-t-t
-t –t< -t-˜ttœ|-t |-t·t|-t˜t |−t ™t -t 11 ÷« 11
p¡t¡lam¡vi¿asi y¡si nabho vila´ghya
di´ma¸·alaÆ bhramasi m¡nasa c¡palena .
Vairagya Satakam
Page 35

bhr¡nty¡pi j¡tu vimalaÆ katham¡tmaninaÆ
na brahma saÆsm¡rasi nirv¤timeÀi yena .. 70 ..
70. Being thus agitated, O mind, thou(now) descendest into the nether regions, (now) soarest up
beyond the skies, and wanderest all round the four quarters. Why, even by mistake, thou dost not once
concentrate on that Brahman, of the nature of Self and bereft of all imperfections, whereby you may
attain supreme bliss!
[×t-˜t|-t-t˜t - means 'belonging to Self', as the real state of Self is Brahman. The other reading, ×t-˜t¬t-t˜t,
would mean, 'submerged in Self', being its substance or reality.]
|+ ·t+· -˜t|-t|—t· ·tœtºt·t--t· :tt¬t˜t tt-t|·t--tœ ·
-·t·t·tt˜t+·t|-t·tt-t•¬+ · +˜t |+™tt|·t—t˜t· 1
˜t+·t+ —t·t+·«t—ttœœ-t-tt-t|·tŒ·t-t+t¬t-t¬
-·tt-˜tt-t-+·t+·t·t−t-t¬-t :t −t ·t |ºt··t |-t|—t· 11 ÷· 11
kiÆ vedaiÅ sm¤tibhiÅ pur¡¸apa¶hanaiÅ ¿¡strairmah¡navistaraiÅ
svargagr¡maku¶¢niv¡saphaladaiÅ karmakriy¡vibhramaiÅ .
muktavaikaÆ bhavaduÅkhabh¡raracan¡navidhvaÆsak¡l¡nalaÆ
sv¡tm¡nandapadapraveÀasalanaÆ ¿eÀairva¸igv¤ttibhiÅ .. 71 ..
71. What are worth the Vedas, the Sm¤itis, the readings from the Pur¡nas, the vast ¿¡stras, or the
mazes of ceremonials, which give us, as their fruits, a resting-place in heaven, (which is, as it were) a
village (interspersed) with huts! All else is but the bargaining of traders except that one way which
admits one into the state of supreme bliss in one's Self, and which is like the (final) destructive fire to
consume the evolving mass of worldly miseries.
[The śãstras, by which are meant here logic, grammer, etc. and the six systems of philosophy, are said
to be vast because of the amplitude of comment, illustration, and argument with which their doctrines
have been developed.]
™t-tt ˜t·· ·tt˜tt|--t·t-t|-t ™t ·tt--tt|·t ·t|¬-t·
-t˜t‡t· :t−™t|--t ·t-tœ˜t+œ·ttt|-t¬™tt· 1
Œtœt ·t-e-™t--t Œtœ|ºtŒtœ·tt+œ|·t Œt -tt
:t|œœ +t ·tt-tt +|œ+¬—t+ºt+-t·t¬ 11 ÷-11
yato meruÅ ¿r¢m¡nnipatati yug¡nt¡gnivalitaÅ
samudr¡Å ¿uÀyanti pracuramakaragr¡hanilay¡Å .
dhar¡ gacchatyantaÆ dhara¸idharap¡dairapi dh¤t¡
¿arire k¡ v¡rt¡ karikalabhakar¸akracapale .. 72..
72. Seeing that, when set all over the fires of cyclic destruction the stately mountin Meru topples
down, the seas which are the abode of numerous sharks and aquatic animals are dried up, and the
Vairagya Satakam
Page 36

earth (itself) comes to an end, though held firm by the feet of mountains, what to speak of this body,
which is as unsteady as the tip of the ear of a young elephant!
[Œtœ|ºtŒtœ - According to Hindu mythology the mountains are regarded asa the supporters of the earth.
™t·tt--tt|·t - The cosmic conflagration at the end of a cycle.]
·tt·t -t+|-t-t ·t|-t|·t·t|¬-tt —tst -t +--tt·t|¬-
‹|s-t:™t|-t ·tŒt-t –t|Œtœ-tt ·t+·t -t ¬t¬t™t-t 1
·tt+™t -tt|‡™t-t -t –tt-Œt·t-t-tt —tt™tt -t :t·t−t-t
tt +s ·t·−t-™t -ttºt·t™t-t· ·t ·tt.·™t|˜t·tt™t-t 11 ÷- 11
g¡traÆ sa´kucitaÆ gatirvigalit¡ bhraÀ¶¡ ca dant¡vali-
rd¤À¶irna¿yati vardhate badhirat¡ vaktraÆ ca l¡l¡yate .
v¡kyaÆ n¡driyate ca b¡ndhavajano bh¡ry¡ na ¿u¿ruÀate
h¡ kaÀ¶aÆ puruÀasya j¢r¸avayasaÅ putro'pyamitr¡yate .. 73 ..
73. (In old age) the body becomes shrivelled, the gait becomes unsteady, the teeth fall out, the eye-
sight is lost, deaffness increases, the mouth slavers, 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!
·tºt |-t-t st|·|-t ·tt·™t |:tœt·ttºtt
-·tt-t -tœt·t|œ—t·t-™t -t+t ·t˜tt-t˜t 1
×tœt|·t-tt|-·t:t-t+ ·t|œr-™t ™tt|--t
-tºzt¬+·t|˜t·t +œ-tœ -t·º™t· 11 ÷- 11
var¸aÆ sitaÆ jha¶iti v¢kÀya ¿iroruh¡¸¡Æ
sth¡naÆ jar¡paribhavasya tad¡ pum¡Æsam .
¡ropit¡sthi¿atakaÆ parih¤tya y¡nti
ca¸·¡lakupamiva d£rataraÆ taru¸yaÅ .. 75 ..
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 from a Chandãla's (the untouchable in caste) well whereon is
placed a structure of bones!
[×tœt|·t-tt|-·t:t-t+ - May be taken to qualify ·t˜tt-t˜t or +·t˜t If it be taken to qualify the former, it would
mean: this framework of bones (meaning the old man).
It was a custom in former times with the Chandãlas to line their well with bones for ornamentation]
™tt·t--·t-·t|˜t+ :tœtœ˜t·-t ™tt·t;tœt +œ-tt
™tt·t±t|-‡™t:t|+œ·t|-tt-tt ™tt·t-·t™tt -tt™t −t· 1
×t-˜t·t™t|-t -tt·t+·t |·t+ −tt +t™t· ·t™t-tt ˜ttt-t
Vairagya Satakam
Page 37

-t+ttt —t·t-t -t +·t«t-t-t ·t-™tŒ™t˜t· +t‹:t· 11 ÷- 11
y¡vatsvasthamidaÆ ¿ar¢ramarujaÆ y¡vajjar¡ d£rato
y¡vaccendriya¿aktirapratihat¡ y¡vatkÀayo n¡yuÀaÅ .
¡tma¿reyasi t¡vadeva viduÀ¡ k¡ryaÅ prayatno mah¡n
sand¢pte bhavane tu k£pakhananaÆ pratyadhyamaÅ k¢d¤¿aÅ .. 75 ..
75. As long as this body is free from disease and decrepitude, as long as senility is far off, as long as
the powers of the senses are unaffected and life is not decaying, so long, wise persons should put forth
mighty exertions for the sake of their supreme good, for when the house is on fire what avails setting
about digging a well (for water)?
-t·t-™t--t· -t--t· |+˜t|Œt|-t·tt-tt˜t· -t œ-t+t
·tºtt+tœt-+tœt-t-t ·t|œ-tœt˜t· -t|·t-t™t˜t 1
|·t–tt˜t· :tt¬ttŒtt-t-t |·t|·tŒt+t·™tt˜t -tœ-tt -
--t |·t…· |+ +˜t· +|-t·t™t|-t-t−tt™t|−t -t-t 11 ÷- 11
tapasyantaÅ santaÅ kimadhiniv¡s¡maÅ suranad¢Æ
gu¸od¡r¡nd¡r¡nuta paricar¡maÅ savinayam .
pib¡maÅ ¿¡straudh¡nuta vividhak¡vy¡m¤taras¡ -
nna vidmaÅ kiÆ kurmaÅ katipayaniseÀ¡yuÀi jane .. 76 ..
76. Shall we live by the celestial river practising austerities, or shall we amiably serve (our) wives
graced by virtues? Shall we drink of the currents of scriptural literature, or of the nectar of diverse
poetical literature? Man having the longevityy of a few twinklings of the eye, we do not know which
(of these) to undertake!
+œtœt†t+·-tt˜tt -tœ·t-t¬|-t-tt· |·t|-t—t-tt
·t™t -t -·t¬-et· -t˜tt|-t •¬ –tŒ+˜t-t-t· 1
-tœt +t ˜t-™ttœ|-t +|™t-t -tt|·t-t|˜t+
-t«t -tt-™t-e™tt -t·t|-t |·t+−tt.-™t--t -t·t-t· 11 ÷÷ 11
dur¡r¡dy¡ka¿rc¡m¢ turagacalacitt¡Å kÀitibhujo
vayaÆ ca sth£lecch¡Å sumahati phale badhdamanasaÅ .
jar¡ dehaÆ m¤tyurharati dayitaÆ j¢vitamidaÆ
sakhe n¡nyacchreyo jagati viduÀo'nyanna tapasaÅ .. 77 ..
77. These rulers of the world have minds restless like a horse and (therefore) are 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 excepting the practice of
austerities!
˜tt-t ˜¬t|™t|-t «t|ºz-t -t ·t-t |-t ·™t·t ·t™tt-t.|·t|-t
Vairagya Satakam
Page 38

·ttºt –t-Œt-t-t ·t-t ·t|œ-t-t -ts :t-t ™tt·t-t 1
™t+ +·t¬˜t-t+·t -t|Œt™tt ™t;tr-t·t+-™tt·t™t· -
·t-t·tt·t|·tœt-‡+-+œ-t·t+ ;t |-t·tt-t· +·t|-t-t 11 ÷c 11
m¡ne ml¡yini kha¸·ite ca vasuni vyarthe pray¡te'rthini
kÀ¢¸e bandhujane gate parijane naÀ¶e ¿anairyauvane .
yuktaÆ kevalametadeva sudhiy¡Æ yajjahnapakany¡payaÅ -
putagr¡vagir¢ndrakandarata¶¢kujje niv¡saÅ kvacit .. 78 ..
78. When honour has faded, wealth has become ruined, those who sue for favours have departed 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 Gańgã i.
[-tr-t+-™tt - The Gańgã is so called on account of the myth that ķÀi Jahnu drank it up and then
disgorged it through his ear to thigh, when in its course towards the Bay of Bengal after its descent
from the heavens it overflowed the sacrificial platform of the rsi. Examination of the traditional place
where the ķÀi is supposed to have lived in ancient times, suggests the likelihood of the course of the
river being obstructed by an extensive eminence with pervious soil and of its delayed emergence on
the other side.]
œ˜™tt>tt‡˜t|œ-t™t--tºt·t|-t œ˜™tt ·t-tt--t· -·t¬t
œ˜™t -ttŒt-t˜tt·t˜tt·t-t-t «t +t·™t −t œ˜™tt· +·tt· 1
+t·tt·tt|t-t–tt−·t·t–t-+-tœ¬ œ˜™t |·t™tt™tt ˜t«t
-t·t œ˜™t˜t|-t-™t-tt˜t·t·t-t |-t-t |+|>t-·t -t· 11 ÷º 11
ramy¡¿c¡dramaricayast¤¸avati ramy¡ van¡ntaÅ sthal¢
ramyaÆ s¡dhusam¡gam¡gatasukhaÆ k¡vyeÀu ramy¡Å kath¡Å .
kopop¡hitab¡ÀpavabandutaralaÆ ramyaÆ priy¡y¡ mukhaÆ
sarvaÆ ramyamanityat¡mupagate citte kiµcitpunaÅ .. 79 ..
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 society, delightful the narratives in poetical literature, 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.
œ˜™t t˜™t-t¬ -t |+ ·t-t-t™t ·t·™t -t ·t ™tt|++
|+ ·tt ·ttºt-t˜tt-tt˜tt·t˜t-t«t -t ·tt|Œt+·tt-t™t 1
|+-t —tt--t·t-tx·t·t·t·t·t-t·™tt¬t ¬|+·ttx + œ-
-et™tt-tr-t¬˜tt+¬™™t -t+¬ -t--tt ·t-tt--t ·t-tt·
ramyaÆ harmyatalaÆ na kiÆ vasataye ¿ravyaÆ na gey¡dikaÆ
Vairagya Satakam
Page 39

kiÆ v¢ pr¡¸asam¡s¡m¡gamasukhaÆ naiv¡dhikapr¢taye .
kintu bhr¡ntapata´gapakÀapavanavy¡loladip¡´kura-
cch¡y¡ca·hcalam¡kalayya sakalaÆ santo van¡ntaÆ gat¡Å
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 unstable as the shadow of a lamp's flame flickering through the puff
of the wings of a deluded moth.
[—tt--t also means 'hovering'.]
×t-t-ttœœt|-·t—t·t-t|˜t+ |-t-·t--t -tt-t -tt‹
x-t·tt-˜tt+ œt™t-t·t+·tt ·tt ·t˜tt·t ·t-tt ·tt 1
™tt.™t Œt-t |·t−t™t+|œºtt·ttr·t r—tt˜tt-t -
·tt–t-™t--t· +œºt+|œºt· -t ™t˜tt-t™t¬t¬t˜t 11 c· 11
¡saÆs¡rar¡ttribhuvanamidaÆ cinvantaÆ t¡ta t¡d¤
´naiv¡sm¡kaÆ r¡yanapadav¢Æ ¿rotram¡rgaÆ gato v¡ .
yo'yaÆ dhatte viÀayakari¸¢g¡·hag£·habh¢m¡na -
kÀ¢basyantaÅ kara¸akari¸aÅ saÆyam¡nayal¢l¡m .. 81 ..
81. On Hear! In our quest through the three worlds from the very beginning of their creation, none
such has come within sight or hearing, that can lay the art of a controlling trap for the elephant of his
mind when maddened by the mysterious,
deep-rooted infatuation for the female elephant of sense-object.
[×t-tt™t is an elephant-trap. Another reading is ×t¬t-t which means 'a tying post for an elephant'. ·tt–t-™t -
'of the maddened']
™t+t-t-t-·t-e-+ |·ttœºt˜tt·tº™t˜t:t-t
-ttt™t -t·tt-t· ·t-t˜t·t˜t+·t-t•¬˜t 1
˜t-tt ˜t-+-·t-+ –t|tœ|·t |-tœ-™tt|·t |·t˜t :t-
--t -tt-t +-™tt−tt ·t|œºt|-t·t+tœ-™t -t·t-t· 11 c- 11
yad¡tatasvacchandaÆ vihara¸am¡rpa¸yama¿anaÆ
sah¡ryaiÆ saÆv¡saÅ ¿rutamupamaikavrataphalam .
mano mandaspandaÆ bahirapi cirasy¡pi vim¤¿a-
nna j¡ne kasyauÀ¡ pari¸atipud¡rasya tapasaÅ .. 82 ..
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 spiritual practice,
Vairagya Satakam
Page 40

the mind also restrained in its movement towards external things - to such a consummation, I know
not after lifelong reflection, what noble austerities may lead!
[-·t:t˜t is the cessation of illusions, and so of the worries, of the world. This is said to be the only fruit
borne by the pursuit of this vow, namely, ·t-t˜t or study of vedic wisdom, other vows being ordained to
bear fruits in the form of worldly prosperity.]
-ttºtt »·t ˜t-ttœ·t>t r+™t ™tt-t -t -t†t ·t-t
t--ttv−t ·tºtt>t ·t-†•¬-tt ™tt-tt ·t ºt-t |·t-tt 1
|+ ™t+ -tt-tt—™t·t|-t –t¬·tt-+t¬· +-tt--tt.˜tt
tt -tt-t ˜t+-tt--t+t|x·t™t·t¬ ˜t +·tt|--t -tt-™tt ·t|-t· 11 c- 11
j¢r¸¡ eva manoratha¿ca h¤daye y¡taÆ ca tadyauvanaÆ
hant¡´geÀu gu¸¡¿ca vandyaphalat¡Æ y¡t¡ gu¸ajµairvin¡ .
kiÆ yuktaÆ sahas¡bhyupaiti balav¡nk¡laÅ k¤t¡nto'm¢
h¡ jµ¡taÆ madan¡ntak¡´ghriyugalaÆ muktav¡sti n¡ny¡ gatiÅ .. 83 ..
83. Desires have worn off in our heart. Alas! Youth has also passed awy from the body. The virtues
have proved barren for want of appreciative admirers. The powerful, all-destroying, unrelenting Death
is fast hastening in! What is to be done? Ah me! I see there is no other refuge left except the feet of
the Destroyer of Cupid.
[˜t+-tt--t+ - Śiva is so called in allusion to His having turned the god Cupid to ashes on the eve of His
marriage with Gaurĩ].
˜tt-tœ ·tt -t·t-tt˜t|Œt-tœ -t-tt+-t ·tt -t·t+-+tœt-˜t|-t 1
-t ·t--t—t+·t|-t·t|-tœ|--t ˜t -t·tt|·t —t|+--t·ºt-+:t«tœ 11 c× 11
mahe¿vare v¡ jagat¡madhi¿vare jan¡rdane v¡ jagadand¡r¡tmani .
na vastubhaidapratipattirasti me tath¡pi bhaktistaru¸endu¿ekhare .. 84 ..
84. I make no difference in substance between Siva, the Lord of the universe and Visnu, the inmost
Self of the universe. But still my devotion is (attached) to the One in whose crest there is the crescent
moon.
[This sloka has been brought forward by the poet as a doubt may arise in the mindfrom the preceding
sloka where the poet says Śiva is the only Lord to take refuge in. Here the poet says that really there is
no difference between Śiva and ViÀĦu, but he is by nature attached to Siva. This is what is called
Istanista, or the devotion to one's own ideal.
The word -t-tt+-t has been variously derived, the verb ×+ meaning both 'destroying' and 'protecting'. If
the former meaning be taken, then the word would mean 'slayer of the Janas' (demons living in the
sea).]
Vairagya Satakam
Page 41

-t·t+--tœt-˜t|-t - This word has been variously interpreted: (1) 'the inmost Self of the Universe', (2) 'One
who is the knower of all inner things in the universe', (3) 'One who is the Self of all in the universe', or
it may mean, (4) 'in whose Self is the whole universe'].
-•œ-t-•tœ-™tt---ttŒt·t|-t-t-t¬ +·tt|·t ·t |¬-t
-t«tt-tt-tt· :tt--tˆ|-t−t œ-t-tt−t † -t|œ-t· 1
—t·tt—tt·tt|ˆ·tt· |:t·t |:t·t |:t·t -™t ±t·t-t-t·
++t ™tt-™tt˜tt.--t·t–tt-t–tt−·tt+¬+:tt˜t 11 c- 11
sphuratasph¡rajyotsn¡dhavanitatale kv¡pi puline
sukh¡s¢n¡Å ¿¡ntadvaniÀu rajan¢Àu dyusaritaÅ .
bhav¡bhogodvign¡Å ¿iva ¿iva ¿ivetyuccavacasaÅ
kad¡ y¡sy¡mo'ntargabahunab¡Àp¡kulada¿¡m .. 85 ..
85. Sitting in a peaceful posture, during nights when all sounds are stilled into silence, somewhere on
the banks of the heavenly river which shines with the white glow of the bright-diffused moonlight,
and fearful of the miseries of birth and death, crying aloud 'Śiva, Śiva, Śiva,' ah! when shall we attain
that ecstasy which is characterized by copious tears of joy
held in internal control!
[The last line also reads differently - ++t -™tt˜tt-t-+t+-t–tt¬–tt−·tt-t¬‹:t· - When shall we have our eyes filled
with copious tears arising out of joy?']
|·t|-tºt -t·t-·t -t·ºt+·ºtt·t ºt r+™tt·
-˜tœ--t· -t-ttœ |·t·t·t·t|œºtt˜tt |·t|Œt·t|-t˜t 1
·t™t ·tº™ttœº™t ·t|œºt-t:tœ±t-‡|+œºtt-
|-t™tt˜tt -t−™tt˜tt tœ-tœºt|-t--t +:tœºtt· 11 c- 11
vitir¸e sarvasve taru¸akaru¸¡p£r¸ah¤day¡Å
smarantaÅ saÆs¡re vigughapari¸¡m¡Æ vidhigatim .
vayaÆ pu¸y¡ra¸ye pari¸ata¿araccandrakira¸¡-
sriy¡m¡ neÀy¡mo harajara¸acintaika¿ara¸¡Å .. 86 ..
86. Giving away all possessions, with a heart filled with tender compassion, remembering the course
of destiny which ends so ruefully in this world and, as the only refuge for us, meditating on the feet of
Hara (i.e. Śiva), O! we shall spend, in the holy forest, nights aglow with the beams of full autumnal
moon.
++t ·ttœtºt-™tt˜t˜tœ-t|·œtŒt|-t ·t-t-
-·t-tt-t· +t·tt-t |:tœ|-t -+Œtt-tt.,t|-t·t ·˜t 1
×™t ·ttœt-tt·t |·t·tœtœ :t˜—tt |·t-t™t-t
·t-tt+t-™tt+t:t|--t|˜t−t|˜t·t -t −™tt|˜t |+·t-tt-t 11 c÷ 11
Vairagya Satakam
Page 42

kad¡ v¡r¡¸asy¡mamarata¶irodhasi vasa-
nvas¡naÅ kaup¢naÆ ¿irasi ndadh¡no'µjanipu¶am .
aye gaur¢n¡tha tripurahara ¿ambho trinayana
pras¢doty¡kro¿annimiÀamiva neÀy¡mi divas¡n .. 87 ..
87. When shall I pass the days like a moment, residing on the banks of the celestial river in Varanasi,
clad in a kaupĩna (lion-cloth) and with folded hands raised to the forehead, crying out - 'Oh Lord of
Gaurĩ, the Slayer of Tripura, the Giver of all good, theThree-eyed, have mercy!'
--tt-·tt ·ttx·t· ·t™tt|—t· :t|-t+-t˜t•¬-t|™t-·tt |·t—tt -·tt
†™t †t-t |-t·t:™t |·t-ttŒtœ+ tœ·tt·t·t™t x +˜t¬ 1
×t-˜ttœt˜t· •¬t:tt ·t··t-t-tœ-t--·t-·t-tt+t-t-˜tœtœ
+·«t ˜tt·™t ++tt -t˜t+œ-tœºt ·t|-t -t·t-t˜t-·t˜t 11 cc 11
sn¡tv¡ g¡´gaiÅ payobhiÅ ¿ucikusumaphalaircayitv¡ vibho tv¡Æ
dyeye dy¡naÆ nive¿ya kÀit¢dharakuharagr¡vaparya´kam£le .
¡tm¡r¡maÅ phal¡¿¢ guruvacanaratastvatpras¡d¡tasmar¡re
duÅkhaÆ mokÀye kad¡haÆ samakaracara¸e puÆsi sevasumuttham .. 88 ..
88. Having bathed in the waters of the Ganga and worshipped Thee, O Lord, with unblemished fruits
and flowers and 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 I, O Thou Enem of Cupid, through Thy grace become released from the grief which has
arisen from my serving the man of prosperity?
[-t˜t+œ-tœºt - 'With the sign of a shark in the feet', said to be a sign of uncommon prosperity according
to the science of diniation by bodil signs.]
»+t˜tt |-t·-·tt· :tt--t· ·tt|ºt·tt·tt |+·t˜–tœ· 1
++t :t˜—tt —t|·t−™tt|˜t +˜t|-t˜t¬-t·t˜t· 11 cº 11
ek¡m¢ niÅsp¤haÅ ¿¡ntaÅ p¡¸ip¡tro digambaraÅ .
kad¡ ¿ambho bhaviÀy¡mi karmanirm£lanakÀamaÅ .. 89 ..
89. O Śiva, when shall I, living alone, free from desires, peaceful in mind, with only the hand to eat
from and the four quarters for varment (i.e. naked), be able to root outall karma?
·tt|ºt ·tt·t™t-tt |-t-t·t:t |-t-tt —t·tºt -t-t−™t-tt
™t·t +·tt|·t |-t−tt+-tt –tt-tºt |·t-t ˜tt· ·t:™t-tt˜t 1
×-™tt·t.|·t -t-tœ«tºz·tœ˜tt-t-+t·t–ttŒt-·t:tt -
˜tŒ·tt +t.|·t |:t·t·t-tt+-t ¬—t· -t·t--™t-t ™tt|·t-tt˜t 11 º« 11
p¡¸iÆ p¡trayat¡Æ nisarga¿ujin¡ bhaikÀe¸a santuÀyat¡Æ
Vairagya Satakam
Page 43

yatra kv¡pi niÀ¢dat¡Æ bahut¤¸aÆ vi¿vaÆ muhuÅ pa¿yat¡m .
aty¡ge'pi tanairakha¸·aparam¡nand¡vabodhasp¤¿¡ -
madhv¡ ko'pi ¿ivapras¡dasulabhaÅ sampatsyate yogin¡m .. 90 ..
90. Those who hae only their hand to eat from, who are contended 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, whoeven before giving up the body experience the uninterrupted
Supreme Bliss - for such yogis indeed the path which is easy of access by Śiva's grace becomes
attainable. (The path, that is to say, of mokÀa or supreme liberation).
+t·tt-t :t-t«tºz-t-tœ-tœ +-·tt ·t -t--tt‹:tt
-t|>t--™t |-tœ·t·t˜t:t-t |-t‡t :˜t:tt-t ·t-t 1
-·tt-t-·™tºt |-tœx+:t |·ttœºt -·tt--t ·t:tt--t -t+t
-·t™tt ™tt·t˜ttt-t-t·t.|·t -t ™t|+ ·t ¬t +™tœt-™t -t |+˜t 11 º· 11
kaup¢naÆ ¿atakha¸·ajarjarataraÆ kanth¡ punast¡d¤¿¢
nai¿cintyaÆ nirapaikÀama¿anaÆ nidr¡ ¿ma¿¡ne vane .
sv¡tantrye¸a nira´ku¿aÆ vihara¸aÆ sv¡ntaÆ pra¿¡ntaÆ sad¡
sthairy¡ yogamahotasave'pi ca yadi trailokyar¡jyena kim .. 91 ..
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 disquieting thought, if food there is, obtained unconditionally from
begging, and sleep on a cremation ground or in the forest, if one wanders alone without any let or
hindance, 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?
–t<tºz ˜tºz¬t˜tt·t |+ ¬t—tt™t ˜t-t|-·t-t·
:t•|œ-•|œ-t-tt|·Œt ·t–Œtt -t «t¬ -tt™t-t 11 º- 11
brahm¡¸·aÆ ma¸·al¢m¡traÆ kiÆ lobh¡ya manasvinaÅ
¿apharisphuriten¡vdhi kÀubdho na khalu j¡yate .. 92 ..
92. Can his universe, which is but a mere reflection, engender greed in wise men? The ocean surel
does not become agitated by the moement of a little fish.
[Just as a fish cannot set up a swaying of the ocean, so this universe, a mere image in Pure
Consciousness, cannot move the wise men who identify themselves with it, to any idea of
covetousness. ˜Ìsn÷Í¡ô may simply mean 'an orb', which being a limited thing is of little importance to
the wise man.]
˜tt-t¬|·˜t —t-t-·t +|-t-t·tœ ˜t-+tx ·ttºtt ˜tt -˜t —t -
—tt·t−t -·tt™tt·t--t·t ·t:t +t |-t·-·t ·ttºtt˜t|-t 1
-t†·-™t-t·t¬t:t·t·t·t|·+t·tt·t ·t|·t·tt+ -t -
rbhi¿r¡vastubhireva samprati vayaÆ v¤ttiÆ sam¢r¡mahe .. 93 ..
Vairagya Satakam
Page 44

rbhogeÀu sp¤hay¡vastava va¿e k¡ niÅsp¤p¡¸¡masi .
sadyaÅsy£tapal¡¿apatrapu¶ik¡p¡tre pavitr¢k¤tai-
rbhi¿r¡vastubhireva samprati vayaÆ v¤ttiÆ sam¢r¡mahe .. 93 ..
93. O Mother Lakshmi (Goddess of wealth), serve (thou) someone else; do not long for me. Those
who desire enjoyment are subject to thee, but what art thou to us who are free from desires? Nowwe
wish to live upon food ariticles obtained from beging and placed, (comformably to its) being santified,
in a receptcle of palãśa leaves pieced together on the spot.
[The palãśa vessels are enjoined in the Smķtis as purifying the food kept in them.]
˜ttt:t™™tt ·t··tt |·t·t¬˜t–tŒtt-t —t-t¬-tt
|·t-tt-t -tt+t:t ·™t-t˜t-t + ¬t.™t˜t|-t¬· 1
:tœ±t-‡t +t·tt |·tœ|-t·t|-t-tt-tx ·t˜t |+-t·
-t«tt :tt--t· :t-t ˜t|-tœ-t-t—t|-t-t·t :·t 11 º× 11
mah¡¿ayy¡ p¤thv¢ vipulamubadh¡naÆ bhujalat¡
vit¡naÆ c¡k¡¿aÆ vyajamanuk£lo'yamanilaÅ .
¿araccandro d¢po virativanit¡sa´gamuditaÅ
sukh¢ ¿¡ntaÅ ¿ete muniratanubh£tirn¤pa iva .. 94 ..
94. The earth is his vast bed, the arms of his ample pillow, the sky is his canopy, the genial breeze his
fan, the autumnal moon is his lamp, and rejoicin in the company of abneation as his wife, the sage lies
down happily and peacefully, like a monarch of undiminished glory.
|—t·tt:tt -t-t˜t†-tx·tœ|t-t· -·t™t-t-t s· -t+t
tt-tt+t-t|·tœ+˜tt·t|-tœ-t· +|>t-t·t-·tt |-·t-t· 1
œ·™tt+tºt|·t:ttºt-ttºt ·t-t-t· -t·tttt+-·t-t-tt
|-t˜tt-tt |-tœt+|-t· :t˜t+«tt—tt·t+–tŒ+-·tœ· 11 º- 11
bhikÀ¡¿¢ janamadyasa´garahitaÅ svayattaceÀ¶aÅ sad¡
h¡n¡d¡naviraktam¡rganirataÅ ka¿cittapasv¢ sthitaÅ .
rathy¡k¢r¸avi¿¢r¸aj¢r¸avasanaÅ sampr¡ptakanthasano
nirm¡no niraha´k¤tiÅ ¿amakukh¡bhogaikabadhdasp¤raÅ .. 95 ..
95. There lives the real ascetic who feeds himself on alms, unattached to the society of men, alwas
free in his efforts (i.e., without obligation or restraint from outside and pursuing a path of indifference
as regards what to give up or what to take; his worn out garment is made up of rags cast away in
streets, and his seat is a blanket received by chance; he is devoid of pride and egoism and he is
concerned only in enjoying the happiness arisin from the control of mind.
-tºzt· |+˜t™t |ˆ-tt|-tœ·t·tt :t‡t.·t -tt·t-t·
|+ ·tt -t-t·t|·t·t+·t:t¬˜t|-t™ti-tœ· +t.|·t |+˜t 1
Vairagya Satakam
Page 45

:-™t-·t--t|·t+Ÿ·t-tŸ·t˜t «tœ œt—tt−™t˜ttºtt -t-t-
-t +Œ+t· ·t|·t -t·t -ts˜t-t-tt ™tt|--t -·t™t ™tt ·tt-t· 11 º- 11
ca¸·¡Å kimayaÆ dvij¡tirathav¡ ¿£dro'tha t¡pasaÅ
kiÆ v¡ tattavavivekape¿alamatiry¢¿varaÅ ko'pi kim .
ityutpannavikalpajalpamukharair¡bh¡Àyam¡¸¡ janai-
rna krudhd¡Å pathi naiva tuÀ¶amanaso y¡nti svayaÆ yog¢naÅ .. 96 ..
96. When accosted by people who loquaciously express doubt and surmise, such as, 'Is he a Chandãla,
or a twice born, or a Sudra, or an ascetic, or perhaps some supreme yogi with his mind full of the
discrimination of Reality', the yogis themselves go their way, neither pleased nor displeased in mind.
[The Chandãla is accursed beyond the pale of the four castes, while the Sûdra belongs to the fourth
caste. The Brãhmana, KÀatriya, and Vaiśya form the three twice-born castes].
|t-tt:t-™t˜t™t-t¬—™t˜t:t-t Œtt·tt ˜t·-+|Ÿ·t-t
·™tt¬t-tt ·t:t·t--tºttx + œt—t-t--tst· -·t¬t:tt|™t-t· 1
-tt-ttœtºt·t¬x·t-t·t˜t|Œt™t ·t |-t + -tt -tt -t ºtt
-tt˜t-·t−t™t-tt ·t™tt|--t -t-t-t -t·t -t˜tt|tt ·t ºtt· 11 º÷ 11
hiÆs¡¿£nyamayatnalabhyama¿anaÆ dh¡tr¡ marutkalpitaÆ
vy¡l¡n¡Æ pa¿avast¤¸¡´kur¡bhujastuÀ¶¡Å sthal¢¿¡yinaÅ .
s¡s¡r¡r¸avala´ghanakÀamadhiyaÆ v¤ttiÆ k¤t¡ s¡ n¤¸¡Æ
t¡manveÀayat¡Æ pray¡nti satataÆ sarve sam¡ptiÆ gu¸¡Å .. 97 ..
97. (If) for serpents (even) air has been provided b the Creator as food obtainable without killing or
toiling; (if) beasts are contended with feeding on grass-spouts and lying on ground; for men (also)
with intelligence strong enough to lead across the ocean of transmigratory existene, some such
livelihood has been created; and those who seek this hae all their gunas invariably brought to their
final dissolution.
[When the guĦas - sattva, rajas and tamas - are finally reduced to the inactivity of equipoise, the yogi
reaches beyond mãyã.
The last line may also be interpreted differently - 'But in rummaging for it all one's virtues are apt to
come to an end.']
·tvt-ttœ |t˜t|·t|œ|:t¬t–tŒ+·t…t-t-t-™t
–t<Œ™tt—™t-t-t|·t|Œt-tt ™tt·t|-t‡t ·t-t-™t 1
|+ -t—tt·™t ˜t˜t -t|+·t-t™t·t -t |-t|·t:tx+t·
+ºz™t--t -tœ-t|œºtt· -·ttx ·t˜tx ·t ˜t+t™t 11 ºc 11
ga´g¡t¢re himagiri¿il¡badhdapadm¡sanasya
Vairagya Satakam
Page 46

brahmadhy¡bhyasanavidhin¡ yoganidr¡Æ gatasya .
kiÆ tairbh¡vyaÆ mama sudivasairyatra te nirvi¿a´k¡Å
ka¸·£yante jara¶hahari¸¡Å sv¡´gama´ge mad¢ye .. 98 ..
98. Will those happy days come to me when on the bank of the Ganga, sitting in the lotus-posture on a
piece of stone inthe Himalayas, I shall fall into the yoga-nidra (i.e. lose all consciousness in samãdhi
or perfect concentration) resulting from a regular practice of the contemplation of Brahman, and when
old antelopes having nothing to fear, will rub their limbs against my body!
[·t…t-t-t˜t - lit. lotus-seat; sitting cross-legged so that the soles of the feet protrude above along the
thighs.]
·tt|ºt· ·tt·t ·t|·t·t —t˜tºt·t|œ·t-t —t·t˜t·t™™t˜t--t
|·t|--tºt ·t¬t˜tt:tt+:t+˜t-t·t¬ -tŸ·t˜t-·tŸ·t˜t·ti 1
™t−tt |-t·-tx·t-ttx·tt+œºt·t|œºt-t-·t--t-t -tt |−tºt--t
Œt-™t· -t-™t--t+-™t·™t|-t+œ|-t+œt· +˜t |-t˜t ¬™tt|--t 11 ºº 11
p¡¸iÅ p¡traÆ pavitraÆ bhrama¸aparigataÆ bhaikÀamakÀayyamannaÆ
vistir¸aÆ vastram¡¿¡da¿akamacapalaÆ talpamasvalpamurv¢ .
yeÀ¡Æ niÅsa´gat¡´g¢kara¸apari¸atasvantasantoÀi¸aste
dhanyaÅ sannyastadainyavyatikaranikar¡Å karma nirm£lay¡nti .. 99 ..
99. With the hand serving as a sacred cup, with begged food that comes through wandering and never
runs short, with the ten quarters as their ample garment and the earth as a fixed, spacious bed - blessed
are they who, having forsaken the manifold worldly associations which an attitude of want breeds,
and self-contended with a heart fully matured throuhtheir acceptance of absolute seclusion, root out
all karma (i.e. the chain of cause and effect which grows on as action and desire in life follow each
other.
[+-™t·™t|-t+œ|-t+œt: - we prefer to take as: 'the many forms of contact with the world which result from the
poverty of an attitude of seeking worldly objects'.]
˜ttœ˜t|+|-t -tt-t ˜tt·-t -t«t -t -t· -t–t-Œtt -t¬
—tt-t·™tt˜t |-t–tŒ+ »·t —t·t-tt˜t--™t· ·tºtt˜tt,t|¬·
™t·˜t--tx··t:tt·t-tt-t-t + -t-•tœ-• œ|--t˜t ¬ -
-tt-t·tt:-t-t˜t--t˜ttt˜t|t˜tt ¬t™t ·tœ–t<|ºt 11 ·«« 11
m¡rarmadini t¡ta m¡ruta sakhe tejaÅ subandho jala
bhr¡tarvyoma nibadhda eva bhavat¡mantyaÅ pra¸¡m¡µjaliÅ
yugmatsa´gva¿opaj¡tasuk¤tasph¡rasphurannirmala -
jµ¡nap¡¿tasamastamohamahim¡ l¢ye parabrahma¸i .. 100 ..
Vairagya Satakam
Page 47

100. O Earth, my mother! O Wind, my father! O Fire, my friend! O Water, my good relative! O sky,
my brother! here is my salutation to you with clapsed hands! Having cast away infatuation with its
wonderful power, by means of an amplitude of pure knowledge resplendent with merits developed
through my association with you all, I now merge in Supreme Brahman.
[The terms of familiarity and endearment used of the five elements are appropriate in view of the final
point of blissful parting to which the yogi has been carried through those subtle tattvas or essences of
the five elements which characaterize intermediate stage of yogic practice.]

:|-t ·tœt·™t:t-t+ -t˜·tºt˜t
Here ends the Vairãgya śatakam








Vairagya Satakam
Page 48








VAIRAGYA SATAKAM

This treatise contains the hundred verses on renunciation by Bhaķtrihari, the great poet and elder
brother of the most renowned King Vikramaditya of Ujjain. The poetical beauty of this workmakes it
indispensable to all lovers of literature.


ISBN 81-85301-94-8






Vairagya Satakam

(Publication Department) 5 Delhi Entally Road Kolkatta 700 014

Page 2

Vairagya Satakam

Page 3

Vairagya Satakam

Published by: Swami Mumukshananda President, Advaita Ashrama Mayavati, Champawat, Himalaas from its publication department, Kolkata Email: Advaita@vsnl.com Website: www.advaitaonline.com

© All Rights Reserved Twelfth Impression, April 2004 3M3C

ISBN 81-85301-94-8

Printed in India at Trio Process Kolkata 700 014

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straight forward. seems to have been involved once in a tangle of sensual enjoyments too heavy to leave it the sustained strength and consequent dependence. it gradually rose through reflections. In some manuscripts. the elder brother of the most renowned King Vikramaditya of Ujjain. And though it is difficult to ascertain how far this life of yoga had advanced behind the role of the poet representing different stages of wisdom. and the process of adding limbs and features to the stump of an older tradition naturally went on. A nature. forms the most reliable nucleus around which growing. and you hope to get a fairly good biography of Bhartķhari such as gradually gained currency in tradition. unambitious of high distinction among men. where Bhartķhari is said to have practised austerities. The fact.by Bhartķhari himself. to a wonderfully enriched sense of worldly vanity and an effective strength of renunciation. that Bhartķhari belonged to a royal family and renounced the world later on in life to become a yogi. which maintains the exact original number. But it is to make out that. for his poetry seeks to create effect through style and sentiment too conventional to yield themselves to such use. it seems. bearing his name. and it may be possible for a reader of penetrative intellect to trace out from such nice shades the bare outline of a deeper life of hard-fought struggles and late-won victory.may be. A book called the Nãthalĩlãmrita recording the hearsay stores about the celebrities of the Natha sect of yogis contains an account of Bhartķhari's life in a loose. and sometimes conflicting. by the dawning possibilities of a life of yoga. But still his life-long lessons from experience and observation must have been reflected in their peculiar trend and emphasis in the movements of sentiment through the verses. when all clue to authenticity about the real facts of Bhartķhari's life became lost to tradition. Controversy has not yet settled the point as to which Vikramaditya was the brother of the poet and when exactly he reigned a Ujjain. these verses exceed the number implied in the above name. A cave is still pointed out near Ujjain. with stray exceptions . The Verses. possessed of noble faith in itself. composed . the memory of a career so stimulating to imagination was not allowed to go down hopelessly denuded of facts. The verses composed by Bhaķtrhari tend to present the background of such a nature still holding in control lower susceptibilities. The hundred verses of the Vairãgya śatakam are divided into ten groups under the following ten headings: Page 5 .Vairagya Satakam PREFACE: The Vairãgya śatakam is one of the three series of hundred verses which have come down to us under the title of SubhãÀita-triśatĩ (lit. deep and incisive. but we have followed the authority of an edition published by Nirnaya-sagar Press of Mumbai. Tradition attributes the authorship of these verses to Bhartķhari. cannot be made to give any clue to his individual life. 'The happily worded three centuries') and associated with the name of the poet Bhartķhari. it is fairly presumptive that the poet's voice gradually merged in the silence of the highest spiritual realizations. Add to this process such floating legendary materials as the story about a gift made to one's beloved proving her infidelity by changing hands till it reached the donor again. once indulged. but deeply susceptible to the beauties and charms of sentiment. legendary style. traditions have continued to gather. or he miracles with which the then famous sect of yogis used to be credited and so on.

™ÌÌfÌÌzæù™ÌÌzÜù−Ìs̘ÌÆ. Page 6 . we send for this English translation of an important poetical production of Medieval India into the world of modern readers. ͍Ìt™ÌÌ͍Ìt™Ì¥Ì²tÌÙÍ¥ÌZÌÌœú:. specially to suit the convenience of those readers who want to follow the original Sanskrit with its help. ˜ÌÌ:²ÌÉ–ÌÌâŒÌÌ͍̙̘̘̍ÌÆ. control of mind by stimulating wisdom in it.Vairagya Satakam tÌß−sÌÌzÜù−Ìs̘ÌÆ condemnation of desire. or a realised ascetic characterized by the highest spiritual freedom. Í¥Ì−̙̏ÌÍœút™ÌÌOÌÍ¥ÌRó˜–̍ÌÌ. worship of Siva. +¥ÌŒÌÜtÌZÌ™ÌÌÊ. With these few remarks of a prefatory nature. condemnation of the poverty of a supplicant attitude. FòÌ¡ô˜ÌÍ·þ˜Ì̍ÌÙ¥ÌsÌʍ̘ÌÆ. —ÌÌâOÌ̲yÌæ™ÌÊ¥ÌsÌʍ̘ÌÆ. the way of life for an Avadhuta. or the principle of change. futile efforts to give up sense-objects. a comparison as to how a monk stands to a king. ™ÌÍt̍ÌߏÌÍt̲ÌÉ¥ÌÌzù¥ÌsÌʍ̘ÌÆ. discrimination of the immutable reality from the mutable. description of the working of Time. Publisher. The translation has been made rather too closely literal. ̥ͨÌÌZÌʍ̘ÌÆ. delineation of the evanescence of enjoyments.

+tÌ:²•ò`ÌÊtÌÆ . residing in the temple of the yogi's heart. 2. who burnt up gay lust as a moth. and who appears bearimg with the lambet rays of the crescent adorning his forehead . devoid of self-respect. this opening verse is dedicatory (to Siva in this instance). thou prompter of evil deeds. sacrificing proper dignity of birth and social position.burnt up at ease or in sport. at the house of others in the expectation of gain. antaÅ sphurjadap¡ramohalimir¡pr¡gbh¡ramucc¡¶ayan ¿cetaÅ sadmani yogin¡Æ vijayate jµ¡napradivo haraÅ . ¡ôÕ¡ôÌzùOŒÌ . and yet. like the crows have I fed myself. as forming an auspicious introduction).. 1. As is customary with Sanskrit poets. ÌëÌO—ÌÌœÉú . in whose wake follow all auspiciousness and prosperity.heavy mass at the front.made an ornament for the head: ZÌ̝ûFòÍ¡ôFòÌZÌfÌÑZ\ôLÌÌ . bhuktaÆ m¡navivarjitaÆ parag¤heÀv¡¿a´kay¡ k¡kava tt¤À¸e j¤mbhasi p¡pakarmapi¿une n¡dhy¡pi santuÀyasi . —Ìë̍tÌÉ zâù¨Ì˜ÌÌâFòzÙùOÌÊÍ¥Ì−̘ÌÉ ÌëÌ÷ÌÉ Ì ÍFòÍfÌtÌÆ •ò¡ô˜ÌÆ t™ÌHò¥ÌÌ `ÌÌÍtÌFÙò¡ôÌ̘͗Ì̘̍ÌÙÍZÌtÌÉ ²Ìâ¥ÌÌ FßòtÌÌ ÍÌ−•ò¡ôÌ * —ÌÙHÉò ˜Ì̍Ì̥ͥÌÏ`ÌtÌÉ ÌœúOÌß·þâ−¥Į̀ÌSó™ÌÌ FòÌFò¥Ì uÌß−sÌâ `Ìߘ—ÌÍ²Ì Ì̏ÌFò˜ÌÊ͏̨ÌٍÌ⠍ÌÌŒ™ÌÌÍÌ ²ÌtÌÙ−™ÌÍ²Ì ** 2 ** bhr¡ntaÆ de¿amanekadurgaviÀamaÆ pr¡ptaÆ na kiµcit phalam tyaktav¡ j¡tikul¡bhim¡namucitaÆ sev¡ k¤t¡ niÀphal¡ . Page 7 . oh! Desire. who smites away (like the rising sun) the massive front of the endless night of ignorance overcasting human minds. All glory to Śiva.rays that look pleasing like soft half-blooming buds! [ZÌÜn÷ÌâuÌÉͲÌtÌ . in vain have I served the rich. the Light of Knowledge.spreading forth in the heart. Many are the inaccessible and perilous places I have travelled and yet obtained no riches..appearing .lambent beams like beautiful halfblooming buds.Vairagya Satakam Vairãgya-śatakam ¥ÌæœúÌO™Ì¨ÌtÌFò˜ÌÆ ZÌÜn÷ÌâuÌÉͲÌtÌZ̍‡ùZÌ̝ûFòÍ¡ô²ÌÌZÌfÌÑZ\ôLÌÌ—Ì̲¥ÌœúÌâ ¡ôÕ¥ÌÌzùOŒÌ̡ͥôÌâ¥ÌFǫ̡̘̀ô—Ì: ¬Ìâ™ÌÌâzù¨ÌÌOÌëâ ²•ÙòœúÌÆ * +tÌ: ²•Ùò`ÌÊzùÌÌœú˜ÌÌâ·þÍ¡ô̜͘ú̏ÌëÌO—ÌÌœú˜ÌÙ[ÌÌhõ™ÌÌÆ ©ÌâtÌ: ²Ì…ÍÌ ™ÌÌâÍO̍ÌÌÉ Í¥Ì`Ì™ÌtÌâ bÌ̍̏ÌëÍzù¥ÌÌâ ·þœú: ** 1 ** c£·ottaÆsitacandrac¡rukalis¡caµcacchikh¡bh¡svaro l¢v¡dagdhavilovak¡ma¿alabhaÅ ¿reyoda¿¡gre sphuran . 1 . 2 .in front of all circumstances of prosperity. ¬Ìâ™ÌÌâzù¨ÌÌOÌëâ . ²•ÙòœúÌÆ . as if in sport.. thou art waxing lustier and art not still satisfied..

oh Desire.rendered difficult of access by various obsacles. 4. +̨ÌSó™ÌÌ hankering (after gain).wih hopes thwarted. and metals from rocks have I smelted.. oh Desire! LÌ¡ôÌ¡ô̏ÌÌ: ²ÌÌâqøÌ: Fòy̘ÌÍÌ tÌzùÌœúŒÌÌÌœæú ͍ÌOÌßʻ̍tÌÌ–ÌÌ−ÌË ·þͲÌt̘ÌÍÌ ¨Ì܍™ÌâÌ ˜ÌÌ²ÌÌ * FßòtÌÌâ Í¥Ìu̲t̘—̏ÌëÍtÌ·þtÌ̙͌Ì̘ÌgÌ͍̜úÍÌ t¥Ì˜Į̀Ìâ ˜ÌÌâQĮ̀Ìâ ÍFò˜ÌÌœú˜ÌtÌÌ⠍ÌtÌÊ™ÌÍ²Ì ˜Ì̘ÌÆ ** 4 ** khal¡l¡p¡Å so·h¡Å kathamapi tad¡radhanaparai nirg¤hy¡nt¡b¡rÀpaÆ hasitamapi ¿£nyena manas¡ . the oceans have I crossed. suppressing tears that welled up from our hearts.Another reading is ÍZÌu̲t̘—Ì: as a separate word.] +˜ÌÕ−ÌÌÉ ÌëÌsÌ̍ÌÌÉ tÌÙÍ¡ôtÌÍ–ÌͲÌ͍̏Ìȕ̙̲ÌÌÉ FßòtÌâ ÎFò Ì̲˜ÌÌÍ—ÌÍ¥ÌOÌÊÍ¡ôtÌÌ̥ͥÌâFæò¥™ÌÊ¥ÌͲÌt̘ÌÆ * 1 (This forms a part of the mysterious rites to be gone through by those who invoke supernatural agencies for obtaining riches). The earth have I digged into in quest of precious minerals.indicative of evil deeds. 3. Page 8 . and the favour of kings have I diligently sought. In our servile attendance on the (wealthy) wicked. Ì̏ÌFò˜ÌÊ͏̨ÌٍÌâ ..result (but here). 4 . we have smiled out of vacant minds.. though of ungratified yearning! [Í¥Ìu̲t̘̗̏ÌëÍtÌ·þtÌ̙͌Ì̘ÌÆ .' etc. be satisfied. wealth. ˜ÌÌâŒĮ̀Ìâ . their shabby manners and talk we have somehow put up with. mantr¡r¡dhanatatpare¸a manas¡ n¢t¡Å ¿ma¿¡ne ni¿¡Å pr¡ptaÅ k¡¸avar¡¶ako'pi na may¡ t¤À¸e sak¡m¡ bhava . k¤to vittastambhapratihatadhiy¡maµjanirapi tvam¡¿e mogh¡¿e kimaparamato nartayasi m¡m . obeisance we have made to dullards stultified by too much wealth. therefore. in what more fooleries wouldst thou have me dance. nights have I spent on burning grounds with my mind occupied with mantras and worship. 3 .1 and not even a broken cowrie have I obtained.] =tLÌÌtÌÉ ÍĮ̀͌ÌSó™ÌÌ ÍKÌÍtÌtÌ¡Éô Œ˜ÌÌtÌÌ ÍOÌœâúŒÌÍtÌ¥ÌÌâ ͍̲tÌÕsÌÊ: ²ÌÍœútÌÌÉ ÌÍt̍ÌßʏÌtÌ™ÌÌâ ™ÌvÌâÌ ²ÌÉtÌÌâÍ−ÌtÌÌ: * ˜ÌwÌÌœú̌̍ÌtÌtÌœâúsÌ ˜ÌÌ²ÌÌ ÌÕtÌÌ: ¨˜Ì¨Ì̍Ìâ ̨͍ÌÌ: ÌëÌ÷Ì: FòÌs̥̜úÌhõFòÌâ%ÍÌ Ì ˜Ì™ÌÌ tÌß−sÌâ ²ÌFò̘ÌÌ —Ì¥Ì ** 3 ** utkh¡taÆ nidhi¿a´kay¡ kÀititalaÆ dhm¡t¡ giredhativo nist¢r¸aÅ sarit¡Æ patirn¤patayo yatnena santoÀit¡Å . The meaning then would be: 'We have restrained our feelings and made obeisance.. •ò¡Éô .Vairagya Satakam [+ÌâFòzÙùOÌÊ¥Ì−̘ÌÉ .those rendered dull in intellect by inactivity due to too much wealth.

for the sake of our pranas (five vital forces). Worldly pleasures have not been enjoyed by us.st¤À¸¡ na j¢r¸¡ vayameva j¢r¸¡Å . 7.. self-glorification is tantamount even to the sin of suicide].. with subdued vital forces.Vairagya Satakam ™ÌzùÌqøšÌÌ̘ÌOÌëâ ‡ùÍ¥Ìs̘Ìzù͍Ì: ²ÌÉb̘̲̍ÌÌÉ FßòtÌÉ Í¥ÌtÌÍ¥Ìênæ÷͍Ì`ÌÊOÌÙsÌFòyÌ̏ÌÌtÌFò˜ÌÍÌ ** 5 ** am¢À¡Æ pr¡¸¡n¡Æ tulitabisinipattapayas¡Æ k¤te kiÆ n¡sm¡bhivirgalit¡vivekairvyavasitam . We have forgiven.. though we ourselves are reduced to senility. with our depraved conscience.²tÌß−sÌÌ Ì `ÌÕsÌÌÊ ¥Ì™Ì˜Ìâ¥Ì `ÌÕsÌÌÊ: ** 7 ** bhog¡ na bhukt¡ vayameva bhukt¡. 7 . so·h¡ duÅsaha¿¢tav¡tatabanakle¿¡ na taptaÆ tapaÅ . yad¡·hy¡n¡magre dravi¸amadaniÅ saµjµamanas¡Æ k¤taÆ vitavri·ainirjagu¸akath¡p¡takamapi .. but not out of forgiveness (but out of our incapacity to right our wrongs). but we ourselves are gone (because of approaching death). but of their good effects we have deprived ourselves. but we ourselves have become sorched. though we have suffered inclemencies of weather. Page 9 . we have renounced the comforts of home life. night and day have we brooded on money and not on the feet of Siva. 5 . with their minds stupefied by the pride of wealth. no religious austerities have been performed. thus we have performed those very acts which the munis (saintly recluses) do perform. ²t̏ÌÌâ Ì tÌ÷ÌÉ ¥Ì™Ì˜Ìâ¥Ì tÌ÷ÌÌ: * FòÌ¡ôÌâ Ì ™ÌÌtÌÌ⠥̙̘Ìâ¥Ì ™ÌÌtÌÌ. we have shamlessly committed the sin of recounting our own merits! [According to the scriptures. cold and heat so difficult to bear. stapo na taptaÆ vayameva tapt¡Å . 5. still it is not religous austeries that we have undergone. since in the presence of the rich. —ÌÌâOÌÌ Ì —ÌÙHòÌ ¥Ì™Ì˜Ìâ¥Ì —ÌÙHòÌ. 6. What have we not endeavoured to do. time is not gone (being ever presen and infinite). dy¡taÆ vittamaharni¿aÆ niyamitapr¡¸airna ¿ambhoÅ padaÆ tattatkarma k¤taÆ yadeva munibhistaistaiÅ phalairvaµcit¡Å . which are unreliable and compared to waer on the leaves of a lotus. but not out of contenment after satisfaction (but as an exile from home in quest of riches). 6 .. Desire is not reduced in force. KÌ̍tÌÉ Ì K̘̙ÌÌ OÌß·þœúÌâÍZÌt̲ÌÙLÌÉ t™ÌHÉò Ì ²ÌÉtÌÌâ−ÌtÌ: * ²ÌÌâqøÌ zÙù:²Ì·þ¨ÌÕtÌ¥ÌÌtÌt̖̍ÌIâò¨ÌÌ Ì tÌ÷ÌÉ t̏Ì: * †ÌtÌÉ Í¥Ìu̷̘þύ̨ÌÉ ÍÌ™Ì͘Ìt̏ÌëÌsÌæÌÊ ¨ÌÉ—ÌÌâ: ÌzÉù tÌuÌtFò˜ÌÊ FßòtÌÉ ™Ìzâù¥Ì ˜ÌÙ͍Ì̲͗tÌæ²tÌæ: •ò¡æô¥ÌÊÑeZÌtÌÌ: ** 6 ** kÀ¡ntaÆ na kÀamay¡ g¤harocitasukhaÆ tyaktaÆ na santoÀataÅ . but we ourselves have been devoured. k¡lo na y¡to vayameva y¡t¡.

9 . still. the head has been painted white with grey hair. tuÀ¸¡tara´g¡kul¡ r¡gagr¡havat¢ vitarkavihag¡ dhairyadrumadhvaÆsin¢ . alas for its stillness. 8. g¡tr¡¸i ¿ithil¡yante t¤À¸aik¡ taru¸¡yate . of course. but desire alone is rejuvenating.. 9. Similarly the participle `ÌÕsÌÌÊ: means both 'reduced in force' and 'stricken down with age'. 10 . and latter both in the sense of (austerities) performed' and 'heated'. Page 10 . have all taken such a speedy flight to heaven (before being overtaken by old age).. dear to me as life. though my sight is obstructed by deep blindness (or cataract) and the body can raise itself but slowly on the staff.Vairagya Satakam [Here there is an ironical pun on the participles —ÌÙHòÌ: and tÌ÷ÌÌ:. tÌÙ−sÌÌtÌœúWóÌFÙò¡ôÌ œúÌOÌOÌëÌ·þ¥ÌtÌÕ Í¥ÌtÌFÊò̷ͥþOÌÌ ŒÌæ™ÌʇùÙ ˜ÌŒ¥ÌÉͲ̍ÌÕ * ˜ÌÌâ·þÌâ¥ÌtÌÊFÙòzÙù²tÌœúÌÍtÌOÌ·þÌÌ ÌëÌâuÌÙWóÍZ̍tÌÌtÌÍhõ t̲™ÌÌ: ÌÌœúOÌtÌÌ Í¥Ì¨ÌÙŒzù˜ÌÌ²ÌÌ⠍̍zùэtÌ ™ÌÌâOÌÕ«ÌœúÌ: ** 10 ** ¡¿¡ n¡ma nad¢ manorathajal¡. ¿anairyaÀ¶yutth¡naÆ dhanatimirarudhde ca nayane aho m£·haÅ k¡yastadapi mara¸¡p¡yacakitaÅ . The effect. this body startles at the thought of dissolution by death! +̨ÌÌ ÌÌ˜Ì ÌzùÕ ˜ÌÌÌâœúyÌ`Ì¡ôÌ. mohovartakudustar¡tigahan¡ prottu´gacint¡ta¶i tasy¡Å p¡ragat¡ vi¿udhdamanaso nandanti yog¢¿var¡Å . ͍̥ÌßuÌÌ —ÌÌâOÌâZ\ôÌ Ìٝû−Ì–Ì·Ùþ˜Ì̍ÌÌâ%ÍÌ OÌÍ¡ôtÌ: ²Ì˜Ì̍ÌÌ: ²¥Ì™ÌÌÊtÌÌ: ²ÌÌÍzù ²ÌÙÀþtÌÌâ `ÌÕÍ¥Ìt̲̘ÌÌ: * ¨ÌÌæ™ÌÊ®õšÙtyÌ̍ÌÉ ŒÌÌÍtÌ̜͘úûŒzâù ZÌ Ì™ÌÌâ +·þÌâ ˜ÌÜqø: Fò̙̲tÌzùÍÌ ˜ÌœúsÌ̏ÌÌ™ÌZÌÍFòtÌ: ** 9 ** niv¤tt¡ bhogecch¡ puruÀabahum¡no'pi galitaÅ sam¡n¡Å svary¡t¡Å sapadi suh¤to j¢vitasam¡Å . The face has been attacked with wrinkles. cannot be preserved in translation. Through my compeers. 8 ..] ¥Ì¡ôÕ̘͗ÌÙÊL̘ÌÌFêò̍tÌÉ ÌÍ¡ôtÌâ¡ôÌÍSótÌÉ Í¨Ìœú: * OÌÌwÌÌÍsÌ Í¨ÌÍyÌ¡ô̙̍tÌâ tÌß−sÌæFòÌ t̝ûsÌÌ™ÌtÌâ ** 8 ** val¢bhirmukham¡kr¡ntaÆ palitel¡´kitaÆ ¿iraÅ ... though the impulse for enjoyment is wearied out and the respect commanded from all persons lost.. the limbs are still emfeebled. the former being used both in the sense of 'enjoyed' and 'eaten up'.

Enjoyments earned by great accession of merit. and of profound depth of bed as it is. are sure to leave us sometime. for the sum of such virtuous merits when weighed in mind inspires fear in me. Ì ²ÌɲÌÌœúœúÌâtÌÌÉ ZÌÍœút̘̍Įُ̀™ÌÌÍ˜Ì FÙò¨Ì¡Éô ͥ̏ÌÌFò: ÌÙs™Ì̍ÌÌÉ `̙̍ÌÍtÌ ˜Ì™ÌÉ ˜Ìâ ̘ͥÌߨÌtÌ: * ˜Ì·þÍ„ù: ÌÙs™ÌÌæQÌæÍ©ÌœúÌÍœúOÌß·þÕtÌÌ©Ì Í¥Ì−Ì™ÌÌ ˜Ì·þ̍tÌÌâ `Ì̙̍tÌâ ¥™Ì²ÌÌÍ˜Ì¥Ì zùÌtÌÙÉ Í¥Ì−ÌÍ™ÌsÌ̘ÌÆ ** 11 ** na saÆs¡rarotpannaÆ caritamanupa¿y¡mi ku¿alaÆ vip¡kaÅ pu¸y¡n¡Æ janayati mayaÆ me vim¤¿ataÅ .The idea is o show the futility of good deeds performed in our earthly life with the object of enjoying happiness in heaven or higher lokas. The objects of enjoyment. 11. 12. it is rendered impassable by the whirlpools of ignorance. +¥Ì¨™ÌÉ ™ÌÌtÌÌœúÍ©ÌœútÌœú˜ÌÙÍ−Ìt¥ÌÌÍÌ Í¥Ì−Ì™ÌÌ Í¥Ì™ÌÌâOÌâ FòÌâ —ÌÌzù²t™Ì`ÌÍtÌ Ì `̍ÌÌâ ™ÌtÌÆ ²¥Ì™Ì˜Ì˜Ì܍ÌÆ * ¥Ìê`ÌtÌ: ²¥ÌÌt̍w™ÌÌzùtÌÙ¡ôÌÍ·þtÌ̏ÌÌ™Ì ˜ÌÌ²Ì: ²¥Ì™ÌÉ t™ÌHòÌ »âtÌ⠨̘̲ÌL̘̍̍tÌÉ Í¥ÌzùŒÌÍtÌ ** 12 ** ava¿yaÆ y¡t¡ra¿cirataramuÀitv¡pi viÀay¡ viyoge ko bh¡dastyajati na jano yat svayamam£n . vrajataÅ sv¡tantry¡datulapahit¡p¡ya manasaÅ svayaÆ tyakt¡ hyete ¿amasakhamanantaÆ vidadhati .. or final release from the wheel of transmigration. I do not find the virtuous distinction produced (by ceremonial observances) through life after life to be conducive to well-being. 12 . mahadbhiÅ pu¸yaughai¿ciraparig¤h¢t¡¿ca viÀay¡ mah¡nto j¡yante vyasanamiva d¡tuÆ viÀayi¸¡m . 11 . for the heavenly enjoyments are transiory as being the result produced by our virtuous merits. only to bring them misery and peril! [ͥ̏ÌÌFò: ÌÙs™Ì̍ÌÌÉ etc.It indicates that the enjoyment of pleasures in heavens binds still more fetters on us by increasing our thirst and hence is the cause of an added volume of miseries]. it attains mokÀa. the enjoyments must cease and the soul will again be drawn back to the cycle of births and deaths. Hope is like a flowing river of which the ceaseless desires constitutes the waters. it rages with the waves of keen longings. Such a river the yogis of pure mind pass across to enjoy supreme felicity.. then what difference does their privation in this way make to men. scheming thoughts of greed are the aquatic birds that abound on it. multiply so greatly in the case of people attached to them. and it destroys in its course the big trees of patience and fortitude. when the force of these merits is spent. . and the attachments for various objects are its animals of prey. evern after staying with us for a long time. that they do not of their Page 11 . is banks of anxious deliberation are precipitous indeed.Vairagya Satakam 10.. ¥™Ì²ÌÌÍ˜Ì¥Ì zùÌtÌÙÉ .. until by jñãna or spiritual illumination.

[¨ÌFÙòÌÌ ÍÌ:¨ÌSó˜ÌSâó¨Ì™ÌÌ: . in that.e. they wholly discard that wealth which has been actually bringing them enjoyment. i.the birds have approached them fearlessly. free from desire. 15 .. –ÌêºbÌ̍Ì̥ͥÌâFò͍̘ÌÊ¡ô̙͌Ì: FÙò¥Ìʍt™Ì·þÌâ zÙù−FòœÉú ™Ì˜ÌÙf̍t™ÌÙÌ —ÌÌOÌ—ÌÌg™ÌÍÌ Q̍Ì̍™ÌâFò̍tÌtÌÌâ ͍Ì:²Ìß·þÌ: * ²ÌɏÌëÌ÷Ì̍Ì ÌÙœúÌ Ì ²ÌɏÌëÌÍtÌ Ì `Ì ÌëÌ÷ÌÌæ ‹ùqøÌët™Ì™Ì̍¥ÌÌe\ô̘ÌÌw̏ÌÍœúOÌë·þ̍ÌÍÌ ÌœÉú t™ÌHÙÉò Ì ¨ÌHòÌ ¥Ì™Ì˜ÌÆ ** 13 ** brahmajµ¡navivekanirmaladhiyaÅ kurvantyaho duÀkaraÆ yanmuµcantyupa bh¡gabh¡µjyapi ghan¡nyek¡ntato niÅsp¤h¡Å . 14.Vairagya Satakam own accord discard them? If the enjoyments leave us on their own initiative. 14 .. if they tear themselves from us. vastraÆ vi¿¢r¸a¿atakha¸·ay¢ ca kanth¡ h¡ h¡ tath¡pi viÀay¡ na parityajanti . sampr¡pt¡nna pur¡ na sampr¡ti na ja pr¡ptau d¤·hapratyay¡nv¡µch¡m¡traparigrah¡napi paraÆ tyaktuÆ na ¿akt¡ vayam . with their minds purifed by the discrimnation arising from the knowledge of Brahman.. Ah! It must be indeed a difficult feat which persons. 13 . nor do we realize now.. while birds devoid of fear perch on their laps and drink the tear-drops of bliss (that they shed in meditation). realizing the oneness of life. all created (and brooded over) merely by imagination. while our life is fast ebbing away in the excitment of revelry in palatial mansions or on the banks of refreshing pools or in pleasure-gardens. 13. nor can we count upon as lasting when obtained (in future). ŒÌ™Ì̍ÌÌÉ ÍOÌÍœúFòzùœâú−ÌÙ ¥Ì²ÌtÌÌÉ `™ÌÌâÍtÌ: ÌœÉú †Ì™ÌtÌ̘Ì̍̍zù̬ÌÙFòsÌÌэÌ–ÌэtÌ ¨ÌFÙòÌÌ ÍÌ:¨ÌSó˜ÌSâó¨Ì™ÌÌ: * +²˜ÌÌFÉò tÌÙ ˜ÌÌÌâœúyÌÌâÌœúÍ`ÌtÌ̏Ìë̲ÌÌzùÌ¥ÌÌ͏ÌtÌhõÍFêòn÷ÌFò̍̍ÌFâòÍ¡ôFòÌætÌÙFò`ÌÙ•ò̘ÌÌ™ÌÙ: ÌœÉú KÌÕ™ÌtÌâ ** 14 ** dhany¡n¡Æ girikandareÀu vasat¡Æ jyotiÅ paraÆ dy¡yat¡m¡nand¡¿ruka¸¡npibanti ¿akun¡ niÅ¿a´kama´ke¿ay¡Å . whereas we fail to renounce enjoyments which are reaped by us as mere longings and which we never did realize in the past. they conduce to the eternal bliss of self-possession.. accomplish. Blessed are those who live in mountain caves meditating on Brahman. because they have reached the state of tranquility and harmlessness.] Í—ÌKĮ̀̍ÌÉ tÌzùÍÌ ÌÕœú²Ì˜ÌâFò¥ÌÌœÉú ¨Ì™™ÌÌ ZÌ —ÌÜ: ÌÍœú`̍ÌÌâ ͍Ì`Ìzâù·þ˜ÌÌw̘ÌÆ * ¥ÌµÌÉ Í¥Ì¨ÌÕsÌʨÌtÌLÌsn÷™ÌÕ ZÌ FòyÌÌ ·þÌ ·þÌ tÌyÌÌÍÌ Í¥Ì−Ì™ÌÌ Ì ÌÍœút™Ì`ÌэtÌ ** 15 ** bhikÀ¡¿anaÆ tadapi n¢rasamekav¡raÆ ¿ayy¡ ca bh£Å parijano nijadeham¡tram . but if men voluntarily renounce them. Page 12 .. the Supreme Light. they produce great afflication of the mind. asm¡kaÆ tu manorathoparajit¡pr¡s¡d¡v¡pita¶akri·¡k¡nanakelikautukajuph¡m¡yuÅ paraÆ kÀ¢yate .

[͏Ìë™Ìt̘ÌÌzâù·þÌŒÌÊ·þÌœúÕ . etc. On one side grows the hair in long and black curls. alas! the desires do not leave me! [Í¥Ì−Ì™ÌÌ . . For food.(become) golden jugs in (poets') comparison. sharing half his body with His beloved. And on the other. For He. for bed. (I have) a worn out blanket made up of a hundred patches! And still.Lumps of flesh (dual number). ªâô−˜ÌÌOÌÌœú˜ÌÆ . can neither enjoy their desires nor renounce them at will. Śiva is unique. The other golden as the light of the dawn. FòÌFòFò¡ô¨ÌÌÍ¥Ìt™ÌُÌ͘ÌtÌÌæ . FòÍœú¥Ìœú̜ͨú:²ÌÏŒÌ . and again. 16. like the snow-mountains.is compared to the moon. smitten and stupefied by the irrestible. 17 .Objects of desires haunting the mind].form deserving constant contempt has been magnified (in praise) by certain poets. ˜ÌÙ·Ùþύ̍Œ™ÌÉ ûÌÉ etc. and for attendant the body itself. 16 .claiming likeness with the elephant's forehead. there is none superior to Him.. corded like rope. while the rest of mankind.This refers to the symbolic representation of Śiva and Gauri in a single divided form. saliva. DFòÌâ œúÌÍOÌ−ÌÙ œúÌ`ÌtÌâ ͏Ìë™Ìt̘ÌÌtÌâ·þÌŒÌÊ·þÌœúÕ ·þœúÌ⠍ÌÕœúÌOÌÌâ−ÌÙ `̍ÌÌâ ̘ͥÌÙHò¡ô¡ôÌ̲ÌWóÌâ Ì ™Ì²˜ÌÌtÌœú: * zÙù¥ÌÌÊœú²˜Ìœú–ÌÌs̏̍ÌÍ¥Ì−Ì¥™ÌÌͥ̌zù˜ÌÙOŒÌÌâ `̍Ì: ¨Ìâ−Ì: Fò̘ÌÍ¥Ìn÷ј–ÌtÌ̍Ì Í¥Ì−Ì™Ì̗̍ÌÌâHÙÉò K̘Ì: ** 17 ** eko r¡giÀu r¡jate priyatam¡teh¡rdhah¡r¢ haro n¢r¡goÀu jano vimuktalalan¡sa´go na yasm¡tparaÅ .. the earth.Vairagya Satakam 15. and brought under the infatuation of Love. ˜ÌÌɲÌOÌëyÌÕ . serpent-like poisoned arrows of Cupid. among the dispassionate. 17. durv¡rasmarab¡¸apannaviÀavy¡vidhdamugdho janaÅ ¿eÀaÅ k¡mavi·ambit¡nna viÀay¡nabhoktuÆ kÀamaÅ . (I have) what beggings brings and that too tasteless and once a day. Page 13 . the Lord. for dress. unattached to the company of women. took a form. ²t̍ÌÌæ ˜ÌÌɲÌOÌëyÌÕ FòÌFòFò¡ô¨ÌÌÍ¥Ìt™ÌُÌ͘ÌtÌÌæ ˜ÌÙLÌÉ ªâô−˜ÌÌOÌÌœÉú tÌzùÍÌ `Ì ¨Ì¨ÌÌSâóÌ tÌÙÍ¡ôt̘ÌÆ * µÌ¥Ì˜ÌÜwÌÍIòÌÉ FòÍœú¥Ìœú̜ͨú: ²ÌÏŒÌ `ÌQ̍ÌÉ ˜ÌÙ·Ùþύ̍Œ™ÌÉ ûÌÉ FòÍ¥Ì`̍Į̀ͥÌâ−ÌæOÌٝû Fßòt̘ÌÆ ** 16 ** Ê stanau m¡Æsagranth¢ kanakakala¿¡vityupamitau mukhaÆ ¿leÀm¡g¡raÆ tadapi ja ¿a¿¡´kena tulitam . . Among sensual persons.seat of phlegm.. One side is white with ashes. stravanm£traklinnaÆ karivara¿iraÅ spardhi jaghanaÆ muhurnindhyaÆ rupaÆ kavijanavi¿eÀairguru k¤tam ..

even though having full discernment.The main point to be understood is that worldly happiness is but the temporary remedy we constantly seek for all the diseases with which worldly life is beset. to seek permanent peace in renunction]. —ÌÌâHÙÉò Ì —ÌÌâHÙÉò K̘Ì: -. his sense) is upset in its quest! [ÌëtÌÕFòÌœÉú ¥™ÌÌŒÌâ: ²ÌÙLÌ͘ÌÍtÌ . we naturally give up running after it.] +`Ì̍̍zùÌ·þÌt˜™ÌÉ ÌtÌtÌÙ ¨Ì¡ô—̲tÌՏÌëzùœúÌâ ²Ì ˜ÌՍÌÌâ%™ÌbÌ̍Ì̈ùÍn÷¨Ì™ÌÙţ̘ÌîÌtÌ٠͏ÌͨÌt̘ÌÆ * Í¥Ì`Ì̍̍tÌÌâ%™ÌâtÌ⠥̙Ì̷͘þ ͥ̏ÌaÌÌ¡ô`ÌÍhõ¡ôÌ Ì ˜ÌÙfÌ̘Ì: Fò̘Ì̷̍þ·þ OÌ·þÌÌâ ˜ÌÌâ·þ˜ÌÍ·þ˜ÌÌ ** 18 ** aj¡nand¡h¡tmyaÆ patatu ¿alabhast¢pradarane sa m¢no'pyajµ¡n¡dva·i¿ayutama¿n¡tu pi¿itam . who has subdued His mind. vij¡nanto'pyete vayamiha vipajj¡laja¶il¡ nna muµc¡maÅ k¡m¡nahaha gahano mohamahim¡ .. as the force of blind attachment has enslaved them. pleasure and pain are the same to Him. When this relative and fugitive nature of happiness becomes apparent to us. Without knowing its buring power the insect jumps into the glowing fire. 18 . lose all control and become slaves to them. so even when satiety comes. complicated as they are with manifold dangers. 19. is unaffected by them. when set on fire by lust. when suffering from hunger he swallows boiled rice made delicious with meat and the like.. the fish through ignorance eats the bait attached to the hook. tÌÙWÉó ¥Ìâ¨˜Ì ²ÌÙtÌÌ: ²ÌtÌ̘Ì̘͗ÌtÌÌ: ²ÌÉL™ÌÌÍtÌOÌÌ: ²ÌɏÌzù: Page 14 . as in His state of mental poise of yoga. thirst and lust).Ordinary persons.e. they cannot detach themselves from them. But Śiva.. 18. When the mouth is parched with thirst. he fast embraces his wife. Half-woman and half-man. Alas. so happiness is by remedying these diseases (of hunger. how man (i. how inscrutable is the power of delusion! tÌß−ÌÌ ¨ÌÙ−™ÌÌt™Ì̲™Ìâ ͏̖ÌÍtÌ ²ÌÍ¡ô¡Éô ¨ÌÙť̘ÌÙœÉú KÌÙŒÌÌtÌä ¨ÌÌŸ™ÌÌÉ Fò¥Ì¡ô™ÌÍtÌ ˜ÌÌɲÌÌÍzùFòÍ¡ôt̘ÌÆ * ÌëzùՏÌtÌâ Fò̘ÌÌOÌîÌæ ²ÌÙ‹ùqøtÌœú˜ÌÌ͍ÌWóÌÍtÌ ¥ÌŒÌÜÉ ÌëtÌÕFòÌœÉú ¥™ÌÌŒÌâ: ²ÌÙLÌ͘ÌÍtÌ Í¥ÌÌ™Ìʲ™ÌÍtÌ `̍Ì: ** 19 ** t¤À¡ ¿uÀy¡ty¡sye pibati salilaÆ ¿utamadhuraÆ kÀudh¡rte ¿¡lyannaÆ kavalayati m¡Æs¡dikalitam . whereas we. and behold.. when they give themselves up to enjoyments.Vairagya Satakam And that was a divided form. prad¢pate k¡m¡gnau sud¤·hataram¡ni´g¡ti vadh£Æ prat¢k¡raÆ vy¡dheÅ sukhamiti viparyasyati janaÅ . 19 . man takes some cold refreshing (or sweetened) drink. do not renounce the sensual desires.

The pit of out stomach so hard to fill is the root indeed of no small undoing. of sons esteemed by the learned. Possessed of all mansions. zùՍÌÌ zùՍ̘ÌÙLÌæ: ²Ìzæù¥Ì ̨ͨÌÙFæòœúÌFßò®õ`ÌÕsÌÌʘ–ÌœúÌ FêòÌâ¨ÌÍ„ù: KÌÙÍzùtÌæ͍̜ÊúÌͥ̌ÌÙœúÌ ‹ù¨™ÌÌ Ì ZÌâzùFòâ Í·þÌÕ * ™ÌÌfÌÌ—ÌWóÌ—Ì™ÌâÌ OÌ{ùzùÌOÌ¡ôvÌhõšÍˆù¡ôՍÌÌKÌœÉú FòÌâ zâù·þÕÍtÌ ¥ÌzâùtÌÆ ²¥Ì{ùŒÌ`Ìlöœú²™ÌÌyÌä ˜ÌÌ²¥ÌÕ ÌÙ˜Ì̍ÌÆ ** 21 ** d¢n¡ d¢namukhaiÅ sadaiva ¿i¿ukair¡k¤À¶aj¢r¸¡mbar¡ kro¿adbhiÅ kÀuditainirrannavidhur¡ d¤¿y¡ na cedakehin¢ . of our fond self-respect. what selfrespecting man would for the mere sake of his own petty stomach utter 'give me' (i.Vairagya Satakam FòŸ™ÌÌÍsÌ zùÍ™ÌtÌÌ ¥Ì™Ì©Ì Ì¥Ì͘Ìt™ÌbÌ̘̍ÌÜqøÌâ `̍Ì: * ˜Ìt¥ÌÌ Í¥Ì«Ì˜ÌÌ«ÌœÉú ͍Į̀ͥÌtÌâ ²ÌɲÌÌœúFòÌœúÌOÌß·þâ ²ÌÉ‹ù¨™Ì KÌsÌ—ÌWÛóœÉú tÌzùÍLÌ¡Éô ŒÌ™Ì̲tÌÙ ²Ìɍ™Ì²ÌÌ™ÌÍtÌ ** 20 ** tu´gaÆ ve¿ma sut¡Å sat¡mabhimat¡Å sa´khy¡tig¡Å sampadaÅ kaly¡¸i dayit¡ vaya¿ca navamityajµ¡nam£·ho janaÅ . and thinking this world to be permenent. considering the impermanence of the same world. it is like the bright moonlight shining on Page 15 .. 22. become a supplicant for favour) in a voice faltering and sticking at the throat for fear of his prayer being refused? +̘͗ÌtÌ̷̘þ̘Ì̍ÌOÌëэy̏Ìë—ÌâzùÌhõՙ̲ÌÕ OÌٝûtÌœúOÌÙsÌOÌë̘ÌÌ——ÌÌâ`̲•ÙòhõÌâḁ̡ôZÌэ‡ùFòÌ * ͥ̏ÌÙ¡ô̡ͥô²Ì¢ôaÌ̢̥ôÕÍ¥ÌtÌ̍ÌFÙòlöÌÍœúFòÌ `Ìlöœú͏ÌlöÍœú zÙù−ÌÜœâú™ÌÉ FòœúÌÍtÌ Í¥Ìn÷˜–̘̍ÌÆ ** 22 ** â abhimat¡mah¡m¡nagranthiprabhedapa¶¢yas¢ gurutaragu¸agr¡m¡bhbhojasphu¶ojjavalacandrik¡ . 22 . of untold wealth. as it were. and of youthful age.... vipulavilasallajj¡vall¢vit¡naku¶h¡rik¡ ja¶harapi¶hari duÀp£reyaÆ karoti vi·ambanam . 20. 20 .. matv¡ vi¿vamana¿varaÆ nivi¿ate saÆs¡rak¡r¡g¤he sand¤¿ya kÀa¸abha´guraÆ tadakhilaÆ dhany¡stu sannyas¡yati . of a beloved wife of benefience. whereas blessed indeed is he who. renounces it. 21. y¡µc¡bha´g¡bhayena gadgad¡galatnna¶yadvil¢n¡kÀaraÆ ko deh¢ti vadet svadgadhaja¶harasy¡rthe manasv¢ pum¡n . it is ingenious in severing the vital knots.. 21 .e. If one had an occasion to see one's wife suffering without food and sore aggrieved at the constant sight of hungry crying children with piteous looks pulling at her worn-out clothes. men deluded by ignorance run into this prison-house of worldliness.

cooled by the spray of minute bits of Ganga's waves and abounding in beautiful rocky flats such as are the haunts of the Vidyãdharas. that men in disgrace hang on others for their maintenance? [FòsÌ and ¨ÌÕFòœú have much the same sense. 24 . are all engulfed in destruction. dv¡raÆ dv¡raÆ praviÀ¶o varamudaradaripura¸¡ya kÀudh¡rto m¡n¢ pr¡¸aiÅ san¡tho na punaranudinaÆ tulyakulyeÀu d¢naÅ 23.. Page 16 . 24. it is the hatchet that hews down the luxuriant creepers of our great modesty.this seems to have been the custom. Ah! is it that those Himalayan solitudes. For FòsÌ some read Í·þ˜ÌÆ. etc. and thus preserve the prãĦas. to prevent the food from being seen by passersby]. Covered. For the sake of filling the cavity of the stomach when hungry. the outskirts of which are grey all over with the smoke of sacrificial fires tendered by Brãhmanas versed in ritualistic niceties. . a man of self-respect would wander from door to door with an earthern begging bowl (in hand) having its edge covered with white cloth.Vairagya Satakam the lotus (that speficies which blooms only in the sun) of highly estimable virtues. ÌÙs™Ìâ OÌë̘Ì⠥̍Ìâ ¥ÌÌ ˜Ì·þÍtÌ Í²Ìt̏ÌhõZ\ôÌÌÌΡô FòÌÌΡô »ÌzùÌ™Ì ™ÌÌ™ÌOÌ—ÌÊ͈ù`Ì·ÙþtÌ·ÙþtÌ—ÌÙOŒÌܘ̌ÌÙ˜ÌëÌâ·þFòslâö * ˆùÌœÉú ˆùÌœÉú Ìë̮ͥõÌ⠥̜ú˜ÌÙzùœúzùÍœúÌÙœúsÌÌ™Ì KÌÙŒÌÌtÌÌä ˜Ì̍ÌÕ ÌëÌsÌæ: ²ÌÌÌyÌÌâ Ì Ìٍ̜úÌÙÍzùÌÉ tÌÙŸ™ÌFÙòŸ™Ìâ−ÌÙ zùՍÌ: pu¸ye gr¡me vane v¡ mahati sitapa¶acchannap¡liÆ kap¡liÆ hy¡d¡ya ny¡yagarbhadvijahutahutabhugdh£madhumrohaka¸¶he . OÌWóÌtÌœúWóFòs̨ÌÕFòœú¨ÌÕtÌ¡ôÌÍÌ Í¥Ì†Ì+ÌœúÌt™ÌÙÍ−ÌtÌZÌ̝û¨ÌÕ¡ôÌt̍ÌÌÍÌ * ²yÌ̍ÌÌÍÌ ÎFò Í·þ˜Ì¥ÌtÌ: Ìë¡ô™ÌÉ OÌtÌÌÍÌ ™Ìt²Ì̥̘ÌÌœúÌ·þ͏Ìsn÷œútÌÌ ˜ÌÌÙ−™ÌÌ: ** 24 ** ga´g¡tara´gaka¸a¿¢kara¿¢tal¡ni vidy¡¡r¡tyuÀitac¡ru¿¢l¡tan¡ni .. Woodlands -where recluses live. [It should be remembered that living on alms for a man of true renunciation is held in high esteem in India. sth¡n¡ni kiÆ himavataÅ pralayaÆ gat¡ni yats¡vam¡rapahapi¸·arat¡ manuÀy¡Å . away in extensive woodlands or holy places. meaning cold. for no social merit can be higher than giving up the world for the sake of national ideal of spirituality. rather than live (like) a beggar from day to day among those who are socially equals.

m¤·haspar¿¡ ¿ayy¡ salalitatalat¡pallavamay¢ Page 17 . are found to have their eyebrows dancing like creepers in the wind of an arrogance which their scanty earning eked out with hardship engenders in them? ÌÙs™Ìæ˜ÌÜÊ¡ô•ò¡âô²tÌyÌÌ ÌësÌÍ™ÌÎÌ ¥ÌßÎuÌ FÙòÌÙ−¥ÌÌŒÌٍÌÌ —Ìܨ̙™ÌÌÉ Ì¥ÌÌ¢ô¥ÌæœúFßòÌsÌæûÍu̯ö ™ÌÌ¥ÌÌ⠥̘̍ÌÆ * KÌÙ‡ùÌsÌ̘Ì̥ͥÌâFò˜ÌÜqø˜ÌÌ²ÌÌÉ ™ÌwÌâ«ÌœúÌsÌÌÉ ²ÌzùÌ Í¥ÌuÌ¥™ÌÌÍŒÌÍ¥ÌFòÌœúͥ̾þ¡ôÍOÌœúÌÉ Ì̘ÌÌÍÌ Ì ¬ÌÙ™ÌtÌâ ** 16 ** pu¸yairm£laphalestath¡ pra¸ayiniÆ v¤ttiÆ kupuÀv¡dhun¡ bh£¿ayy¡Æ navapallavairak¤pa¸airuttiÀ¶ha y¡vo vanam .. ordained as sacred. Therefore. perfectly devoid of good breeding. where even the name is not heard of the ignoble rich whose minds are stultified by indiscretion and whose speech is constantly delirous with the maladies of wealth. ÎFò FòzùÌ: Fòzùœâú—™Ì: Ìë¡ô™Ì˜ÌُÌOÌtÌÌ ÍÌcÌÊœúÌ ¥ÌÌ ÍOÌÍœú—™Ì: Ì댥̲tÌÌ ¥ÌÌ t̝û—™Ì: ²Ìœú²Ì•ò¡ô—ÌßtÌÌ⠥̟FòÍ¡ô™Ì©Ì ¨ÌÌLÌÌ: * ¥ÌÕK™ÌtÌ⠙̍˜ÌÙLÌÌÍÌ Fò—̘̏ÌOÌt̏Ìë©Ì™ÌÌsÌÌÉ LÌ¡ô̍ÌÌÉ zÙù:LÌÌ÷̲¥ÌŸÌÍ¥Ìu̲˜Ì™ÌÌ¥ÌÌ¥Ì¨Ì̍ÌÍtÌtÌÊ—ÌëÜ¡ôtÌÌÍÌ ** 25 ** kiÆ kand¡Å kandarebhyaÅ pralayamupagat¡ nirjhar¡ v¡ giribhyaÅ pradhvast¡ v¡ tarubhyaÅ sarasaphalabh¤to valkalinya¿ca ¿¡kh¡Å .. specially music]. that the faces of wrteches. 16 . let us repair to the forest. 26. •ò¡Éô ²¥ÌâZ\ôÌ¡ô—™ÌÉ ÌëÍt̥̘̍ÌLÌâzÉù ÍKÌÍt̝û·þÌÉ Ì™Ì: ²yÌ̍Ìâ ²yÌ̍Ìâ ͨÌ̜ͨú˜ÌŒÌÙœúÉ ÌÙs™Ì²ÌÍœútÌ̘ÌÆ * ˜Ìßqø²Ì¨ÌÌÊ ¨Ì™™ÌÌ ²Ì¡ôÍ¡ôtÌtÌ¡ôtÌ̢̏ô¥Ì˜Ì™ÌÕ ²Ì·þtÌ⠲̍tÌ̏ÌÉ tÌzùÍÌ QÌ͍̍ÌÌÉ ˆùÌÍœú FßòÌsÌÌ: ** 27 ** phalaÆ svecch¡labhyaÆ prativanamakhedaÆ kÀitiruh¡Æ payaÅ sth¡ne sth¡ne ¿i¿iramadhuraÆ pu¸yasarit¡m . 25. accepting fruits and roots. for the most enjoyable means of maintenance. and streams have gone away from hillsides. kÀudr¡¸¡mavivekam£·hamanas¡Æ yatre¿var¡¸¡Æ sad¡ vittavy¡dhivik¡ravihvalagir¡Æ n¡m¡pi na ¿ruyate . or that branches of trees bearing luscious fruits and yielding barks are all destroyed. 25 . Or is it that herbs and roots have all disappeard from caves.Vairagya Satakam The Vidyadharas are unearthly beings with super-human skill in arts. now. v¢kÀyante yanmukh¡ni pkabhamapagatapra¿cay¡¸¡Æ khal¡n¡Æ duÅkh¡ptasvalpavittasmayapavanava¿¡nnatirtabhr£lat¡ni . and (so also) the earth (laid on) with verdant leafy twigs for your bed.. oh. rise..

™Ìâ ¥ÌtÌʍtÌâ Q̍̏ÌÍt̏ÌÙœú: ÌëÌyÌʍÌÌzÙù:LÌ—ÌÌ`ÌÌâ ™Ìâ ZÌÌŸÌt¥ÌÉ zùŒÌÍtÌ Í¥Ì−Ì™ÌÌKÌâÌÌ™ÌÊ÷Ì–ÌÙŒzâù: * tÌâ−Ì̘̍tÌ: ²•ÙòÍœútÌ·þͲÌtÌÉ ¥Ì̲̜úÌÍsÌ ²˜Ìœâú™ÌÉ †ÌÌÌZ\âôzâù ͨÌLÌÍœúFÙò·þœúOÌę̥̙̈™ÌÌ͍Ì−ÌssÌ: ** 28 ** ye vartante ghanapatipuraÅ pr¡rthan¡duÅkhabh¡jo ye c¡lpatvaÆ dadhati viÀay¡kÀepaparyaptabudhdeÅ . Reposing on a bed of stone within a mountain cave.. is not interrupted. whom contentment unceasingly makes happy. 27 . serves no useful purpose to anybody. the (fabled) mountain of gold. 28 .. but confining to itself the glorius potency of its gold? I would not covet it. for whom did the Creator create the Meru. still (alas!) mean aggrieved with lucre undergo sorrows at the doors of the rich. [Fò²™Ì FßòtÌâ FßòtÌ: etc. Though fruts from trees are easily obtainable at will in every forest. and so I would not go in for it (Ì ˜Ìâ œúÌâZÌtÌâ): because those that are contented feel quite happy Page 18 . the person engaged in the pursuit of worldly objects thinks time too short. 27.The idea is that Meru. representing inconceivable wealth. the philosopher laughts at both for their delusions'. [If this verse is read differently with ¥ÌŒÌʍtÌâ for ¥ÌtÌʍtÌâ and ¥Ì̲̜úÌsÌÌÉ for ¥Ì̲̜úÍsÌ the idea becomes. int he words of Mr. In this case ™Ìâ in lines 1 and 1 refer to days. 29. (well) may I recollect with an inward smile the days of those afflicted through their petitions before the rich. Such being the case. . 29 .. 28. teÀ¡mantaÅ sphuritahasitaÆ v¡sar¡¸i smareyaÆ dy¡n¡cchede ¿ikharikuharagr¡va¿ayy¡niÀa¸¸aÅ . and for Ì™ÌÌÊ÷Ì in line 2 we have to read Ì™ÌʲtÌ too.Vairagya Satakam sahante sant¡paÆ tadapi ghanin¡Æ dv¡ri k¤pa¸¡Å . ityaÆ kasya k¤te k¤taÅ ka vidhin¡ k¢d¤kpadaÆ sampad¡Æ sv¡tmanyeva sam¡ptahemamahim¡ merurna me rocate . The felicity of those.. he has never enough of it to compass all his numerous ends. during intervals of meditation. Telang: 'The supplicant of the rich thinks the days too long as he has to suffer the trouble of constant entreaties often unsuccessful.] ™Ì⠲̍tÌÌâ−Ì͍̜útÌœúÌë˜ÌÙÍzùtÌ̲ÌtÌâ−ÌÌÉ Ì ͗̍ÌÌ ˜ÌÙzùÌâ ™Ìâ t¥Ì™Ì⠌̡̍Ùô–ŒÌ²ÌÉFÙò¡ô̙̲͌tÌâ−ÌÌÉ Ì tÌß−sÌÌ ·þtÌÌ * <t™ÌÉ Fò²™Ì FßòtÌâ FßòtÌ: Fò Í¥Ì͌̍ÌÌ FòÕ‹ùEÌzÉù ²ÌɏÌzùÌÉ ²¥ÌÌt˜Ì™Ìâ¥Ì ²Ì˜ÌÌ÷Ì·âþ˜Ì˜ÌÍ·þ˜ÌÌ ˜ÌâûÌÊ ˜Ìâ œúÌZÌtÌâ ** 29 ** â ye santoÀanirantarapramudit¡sateÀ¡Æ na bhinn¡ mudo ye tvanye dhanalubdhasa´kuladhiyasteÀ¡Æ na t¤À¸¡ hat¡ .. though there is cool refreshing drink in holy streams at various places andsoft bed made of tender twigs and creepers. or of those grown mean through their minds being content with seeking enjoyments.. while cravings of those of greedy and confounded minds are never quenched. On the other hand.

30. it destroys wicked pride. ²¥ÌÌt̘̍™Ìâ¥Ì ²Ì˜ÌÌ÷̘̘ÌÍ·þ˜ÌÌ . 31 ..] Í—ÌKÌÌ·þÌœú˜Ìzæù™Ì˜ÌÌëÍt̲ÌÙLÌÉ —ÌÕÍtÌÑZ\ôzÉù ²Ì¥ÌÊtÌÌâ zÙù˜ÌÌÊt²Ì™ÌʘÌzùÌ̘͗Ì̘̍Ìy̍ÌÉ zÙù:LÌÌæŒÌͥ̌¥Ìɲ̘̍ÌÆ * ²Ì¥ÌÊwÌ̍¥Ì·þ˜ÌÌë™Ìv̲ÌÙ¡ô—ÌÉ ²ÌÌŒÌÙ͏Ìë™ÌÉ Ì̥̍ÌÉ ¨Ì˜—ÌÌâ: ²ÌÌ˜Ì¥ÌÌ™ÌʘÌKÌ™Ì͍ÌÎŒÌ ¨ÌɲÌэtÌ ™ÌÌâOÌÕ«ÌœúÌ: ** 30 ** bhikÀ¡h¡ramadainyamapratisukhaÆ bh¢ticchidaÆ sarvato durm¡tsaryamad¡bhim¡namathanaÆ duÅkhaudhavidhvaÆsanam . the fear of humiliation. the fear of enemies.. egotism and impatience. +ÌFêò̍tÌÉ ˜ÌœúsÌâÌ `̍˜Ì `Ìœú²ÌÌ ZÌÌt™ÌÙḁ̡Éô ™ÌÌæ¥ÌÌÉ ²ÌtÌâ−ÌÌ⠌̍ÌÍ¡ô²Ì™ÌÌ ¨Ì˜Ì²ÌÙLÌÉ ÌëÌæqøÌWó̍ÌÌ̗ͥÌë˜Ìæ\ô * ¡ôÌâFæò˜ÌÊt²ÌÍœúÍ—ÌOÌÙÊsÌÌ ¥ÌÌ—ÌÙ¥ÌÌâ ¥™Ì¡æôÌßʏÌÌ zÙù`ÌʍÌæœú²yÌæ™ÌäsÌ Í¥Ì—ÌÜtÌ™ÌÌâ%Ì™Ì̷ُþtÌÌ OÌë²tÌÉ Ì ÎFò FâòÌ ¥ÌÌ ** 32 ** Page 19 . it is like the inexhaustible feeding-house of Siva.Vairagya Satakam without possessing it. it is a purification by itself. 30 . in virtue. All the ghings of this world pertaining to man are attended with fear. in beauty. the fear of death. in power.e. about one's expenditure. there is the fear of disease..23). fulfilling social duty. the fear of opponents. the fear of falling-off.). it is an independent please (i. the fear of traducers. the fear of old age. it is easily available anywhere anyday without efforts. etc. in body.. in scriptural erudition. —ÌÌâOÌâ œúÌâOÌ—Ì™ÌÉ FÙò¡âô Z™ÌÙÍtÌ—Ì™ÌÉ Í¥ÌuÌ⠍ÌߏÌÌ¡ôÌ„ù™ÌÉ ˜Ì̍Ìâ zæù™Ì—Ì™ÌÉ –Ì¡âô ÍœúÌÙ—Ì™ÌÉ ûÌâ `ÌœúÌ™ÌÌ —̙̘ÌÆ * ¨Ì̵Ìâ ¥ÌÌÍzù—Ì™ÌÉ OÌÙsÌâ LÌ¡ô—Ì™ÌÉ FòÌ™Ìâ FßòtÌ̍tÌÌ„ù™ÌÉ ²Ì¥ÌË ¥Ì²tÌÙ —Ì™ÌÌэ¥ÌtÌÉ —ÌÙÍ¥Ì ÌßsÌÌÉ ¥ÌæœúÌO™Ì˜Ìâ¥Ì̗̙̘ÌÆ ** 31 ** bhoge rogabhayaÆ kule cyutibhayaÆ vitte n¤p¡l¡dbhayaÆ m¡ne dainyabhayaÆ bale ripubhayaÆ rupe jar¡y¡ bhayam . it is in all respects free from any axious fear (i. it is the beloved of the holymen.e. sarvatr¡nvahamaprayatnasulabhaÆ s¡dhupriyaÆ p¡vanaÆ ¿ambhoÅ sannamav¡ryamakÀayanidhiÆ ¿aÆsanti yog¢¿var¡Å . in social positin. foodstores.. access of which none can prevent. it eradicates the manifold evils of worldl existence. renunciation alone stands for fearlessness. etc.).. the fear of (hostile) kings. and those that hanker after wealth never feel satisfied howsoever big might be their acquisitions. in honour. but not to satisfy the greedy.Its gold serves only to glorify itself. ¿¡stre v¡dibhayaÆ gu¸e khalabhayaÆ k¡ye k¤t¡nt¡dbhayaÆ sarvaÆ vastu bhay¡nvitaÆ bhuvi n¤¸¡Æ vair¡gyamev¡bhayam . The great yogis describe food which begging brings as follows: it does not humilitate (vide verse No. in wealth. In enjoyment. 31. not dependent on the pleasure of earning money.

32. what on earth is not seized upon by something else? +Ì̥͌™ÌĮ̀͌ÌtÌâœú`̲̍™Ì Í¥ÌÍ¥ÌzæùœúÌœúÌâO™Ì˜Ìٍ˜ÌÜŸ™ÌtÌâ ¡ôÑK˜Ì™ÌÊwÌ ÌtÌэtÌ tÌwÌ Í¥Ì¥ÌßẗùÌœúÌ <¥Ì ¥™Ì̏Ìzù: * `ÌÌtÌÉ `ÌÌt̨̘̥™Ì˜Į̀Ì٠̨̥ͥÌÉ ˜Ìßt™ÌÙ\ô FòœúÌtÌ™ÌÌt˜Ì²ÌÌ â uÌÒtFò tÌâÌ ͍̜úSÛó¨ÌâÌ Í¥Ì͌̍ÌÌ ™ÌэÌϘÌtÌÉ ²ÌÙѲyÌœú˜ÌÆ ** 33 ** ¡dhivy¡dhi¿aterajanasya vividair¡rogyamunm£lyate lakÀmiryatra patanti tatra viv¤tadv¡r¡ iva vy¡padaÅ . 34 . whatever is born again and again. 34.. wherever there is Lakshmi (the goddess of prosperity). and powers even are vitiated by their evanescence. tatss¡ramas¡rameva nikhilaÆ buddhv¡ budh¡ bodhak¡ lok¡nugrahape¿alena manas¡ yatnaÅ sam¡dhiyat¡m . 32 . death sure annexes to itself. Birth is preyed upon (lit. virtues of jealousy of men. contentment by greed. brilliant youth by old age. Then what is created as stable by the absolute Creator? —ÌÌâOÌ̲tÌÙWótÌœúWótÌœú¡ôÌ: ÌëÌsÌÌ: KÌsÌŒ¥ÌÉͲ̍Ì: ²tÌÌâFò̍™Ìâ¥Ì ÍzùÌÌÍÌ ™ÌÌæ¥ÌÌ²ÌÙL̲•ÜòÏtÌ: ͏Ìë™Ì̲Ì٠ѲyÌtÌÌ * tÌt²²ÌÌœú˜Ì²ÌÌœú˜Ìâ¥Ì ͍ÌÍLÌ¡Éô –ÌÙzÆùŒ¥ÌÌ –ÌÙŒÌÌ –ÌÌâŒÌFòÌ ¡ôÌâFò̍ÌÙOÌë·þÌâ¨Ì¡âôÌ ˜ÌÌ²ÌÌ ™ÌvÌ: ²Ì˜ÌÌ̙͌ÌtÌ̘ÌÆ ** 34 ** bhog¡stu´gatara´gataral¡Å pr¡¸¡Å kÀa¸adhvaÆsinaÅ stok¡nyeva din¡ni yauvanasukhasph£rtiÅ priy¡su sthit¡ . there perils find an open access. the buoyancy of youthful happiness centered in our objects of love lasts for few days... lokairmatsaribhirgu¸¡ vanabhuvo vyalairn¤p¡ durjanairasthairye¸a vibh£tayo'payupahat¡ grastaÆ na kiÆ kena v¡ .. attacked) by death. 33.. put forth your energies (for attaining the highest beautitude). Page 20 . forest tracts by beasts of prey. happiness of self-control by the wiles of gay women. rooted out) by hundreds of varied ailments of body and mind. kings by the wicked (in counsel). rendering impotent very soon. 33 . Understanding that the whole world is unsubstantial. ye wise teachers of men with minds intent on benefitting mankind (by living exemplary lives). j¡taÆ j¡tamava¿yam¡¿u viva¿aÆ m¤tyucha karotay¡tmas¡ ttatkiÆ tena nira´ku¿ena vidhin¡ yannirmitaÆ susthiram . Health of men is destroyed (lit. Enjoyments are unstable like the breaking of high billows..Vairagya Satakam ¡kr¡ntaÆ mara¸ena janma jaras¡ c¡tyujjavalaÆ yauvanaÆ santeÀo dhanalipsay¡ ¿amasukhaÆ prau·h¡´g¡n¡vibhramaicha . life is liable to speedy dissolution.

] FßòZ\âôsÌ̘Ì⌙̘̌™Ìâ ͍̙Ì͘ÌtÌt̍ÌÙÍ—Ì: ²yÌÕ™ÌtÌâ OÌ—ÌÊ¥Ì̲Ìâ Fò̍tÌÌ̪ͥâô−ÌzÙù:LÌ¥™ÌÍtÌFòœú¥−̘ÌÌâ ™ÌÌæ¥ÌÌâ ZÌÌâÌ—ÌÌâOÌ: * ¥Ì̘ÌÌKÌÕsÌ̘̥ÌbÌÌ̷ͥþͲÌt̥̲ÌÍtÌ¥ÌÊŒzù—ÌÌ¥ÌÌâ%™Ì²ÌÌŒÌÙ: ²ÌɲÌÌœâú œâú ˜ÌÌÙ−™ÌÌ ¥ÌzùtÌ ™ÌÍzù ²ÌÙLÌÉ ²¥ÌŸÌ˜Ì™ÌѲtÌ ÎFòÍZÌtÌÆ ** 37 ** k¤cche¸¡medhyamadhye niyamitatanubhiÅ sth¢yate garbhav¡se Page 21 . ka¸¶h¡¿aleÀopag£·haÆ tadapi ca na ciraÆ yatpriy¡bhiÅ pra¸itaÆ brahma¸y¡saktacitt¡ bhavata bhavabhay¡myodhip¡raÆ tar¢tum . the embrace round the neck given by our beloved ones lingers only for a while. The sense is that out of sympathy for suffering mankind. earthly possessions are as transient as thought. To cross the ocean (of the fear) of the world. Enjoyments of embodied beings are fleeting like the quick play of lightning within a mass of clouds.Vairagya Satakam [¡ôÌâFò̍ÌÙOÌë·þÌâ¨Ì¡âôÌ ˜ÌÌ²ÌÌ .. 35. lol¡ yauvanal¡las¡stanubh¤t¡mity¡kalayya drutaÆ yoge dhairyasam¡dhisidhdasulabhe budhdiÆ vidhaddhvaÆ budh¡Å . ] —ÌÌâOÌÌ ˜ÌâQÌÍ¥ÌtÌ̡̘̍̆ͥô²Ìt²ÌÌæzùÌ͘Ì͍ÌZÌfÌ¡ôÌ +Ì™ÌÙ¥ÌÌÊ™ÌÙͥ̌ÌÍiõtÌÌ–`̏Ìhõ¡ôÕ¡ôՍÌ̘–Ì٥̄ùWÛóœú˜ÌÆ * ¡ôÌâ¡ôÌ ™ÌÌæ¥ÌÌ¡ôÌ¡ô²Ì̲t̍ÌÙ—ÌßtÌÌ͘Ìt™ÌÌFò¡ô™™Ì ‡ÙùtÌÉ ™ÌÌâOÌâ ŒÌæ™Ìʲ̘ÌÌÍŒÌͲ̌zù²ÌÙ¡ô—Ìâ –ÌÙÒŒzù ͥ̌ÌzÆùŒ¥ÌÉ –ÌÙŒÌÌ: ** 35 ** bhog¡ meghavit¡namadyavilasatsaud¡minicaµcal¡ ¡yurv¡yuvidha¶¶it¡bjapa¶al¢l¢n¡mbuvadbha´guram . the desires of youth are unsteady. +Ì™ÌÙ: Fò¢âô¡ô¡ôÌâ¡Éô ²ÌÍt̙̏ÌÍzù¥Ì²Ì²yÌÌÍ™ÌÍÌ ™ÌÌæ¥ÌÌFò¬ÌÕ œúyÌÌÊ: ²ÌÉFòŸÌFòŸÌÌ Q̲̘̙̍ÌtÌÍn÷ˆù—Ìë˜ÌÌ —ÌÌâȌÌÜOÌÌ: * Fòslǫ̡̈âô−ÌÌâÌOÌÜqÉø tÌzùÍÌ ZÌ Ì ÍZÌœÉú ™ÌÑtÌë™ÌÌÍ—Ì: ÌëÍsÌtÌÉ –Ìêºs™Ì̲ÌHòÍZÌuÌÌ —Ì¥ÌtÌ —̥̗̙Ì̘™ÌÌâ͌̏ÌÌœÉú tÌœúÕtÌÙ˜ÌÆ ** 36 ** ¡yuÅ kallelalolaÆ satipayadivasasth¡yini yauvanaka¿r¢ rarth¡Å sa´kalpakalp¡ ghanasamayata·idvabhram¡ bhogap£g¡Å . the whole series of our enjoyments are like (occasional) flashes of lightning during the monsoons.. beauty of youth abides for a few days. Life is changing like a big wave.. easily attainable by patience and equanimity. 36. let the wise firmly fix their minds in yoga. you shall by your exemplary lives and your counsels show men the way to cross the ocean of samsara (world). [—Ì¥Ì—Ì™Ì . 35 . life is as insecure as a drop of water attached to the edge of a lotus-leaf and dispersed by the wind.¡ôÌâFò̍Ì̘ÌÆ of men +ÌÙOÌë·âþ for the befitting (out of kindness) Ìâ¨Ì¡ô˜Ì attached.. 36 .the great fear of finding yourself bound by the world attended with so many afflictions and yet finding no way out of it. attach your mind to Brahman. realizing these quickly.

(Then) on men. how surprising is it. being the object of contemptible laughter from women. 38 .. [the idea is that none of the stages of life. 39 .abode) concentrate your mind. beginning frtom the embryo. are worth living. (different) diseases afflict (human) body like enemies. v¡m¡kÀ¢¸¡mavajµ¡vihasitavasatirvadhdabh¡vo'pyas¡dhuÅ saÆs¡re re manuÀy¡ vadata yadi sukhaÆ svalpamapyasti kiµcit . O men? So what for would you wander about here. say if there is a particle of happiness in the world. in youth enjoyment is tainted with the intense suffering of mental distraction arising from the separation from our beloved. 39. even old age (is undesirable). that man goes on doing wicked deeds! —ÌÌâOÌÌ —ÌWÛóOÌÙœú¥ÌuÌ™ÌÌâ –Ì·Ùþͥ̌Ì̲tÌæœâú¥Ì ZÌÌ™ÌÉ —̥̲tÌtFò²™Ìâ·þ FßòtÌ⠏ÌÍœú—Ìë˜ÌtÌ œâú ¡ôÌâFòÌ: FßòtÌÉ ZÌâͯötÌæ: * +̨Ì̏Į̲̀ÌtÌÌâÌ¨ÌÌэt̨ÌzÉù ZÌâtÌ: ²Ì˜ÌÌ̙͌ÌtÌÌÉ Fò̘ÌÌâtÌÍų̥ÌÌtÌÆ ²¥ÌŒÌ̘ÌÍÌ ™ÌÍzù ¬ÌŒˆâù™Ì˜Ì²˜ÌˆùZÌ: ** 39 ** bhog¡ bha´guguravattayo bahuvidh¡staireva c¡yaÆ bhavastatkasyeha k¤te paribhramata re lok¡Å k¤taÆ ceÀ¶hitaiÅ .. ¡¿¡p¡¿asatopa¿¡nti¿adaÆ cetaÅ sam¡dhiyat¡Æ k¡motpattiva¿¡t svadh¡mani yadi ¿radhdveyamasmadvacaÅ . ¥™ÌÌÍQÌì¥Ì Ít̯öÍtÌ `ÌœúÌ ÌÍœútÌ`Ìʙ̍tÌÕ œúÌâOÌÌ©Ì ¨ÌwÌ¥Ì <¥Ì Ìë·þœúэtÌ zâù·þ˜ÌÆ * +Ì™ÌÙ: ÌÍœú³Ì¥ÌÍtÌ —ÌՍÌÆ ÌQÌhõÌÍzù¥Ì̘—ÌÌâ ¡ôÌâFò²tÌyÌ̙̏ÌÍœút̘ÌÌZÌœútÌÕÍtÌ ÍZÌw̘ÌÆ ** 38 ** vy¡ghriva tiÀ¶hati jar¡ paritarjayant¢ rog¡¿ca ¿atrava iva praharanti deham . still. ¡yuÅ parisravati bh¢n nagha¶¡div¡mbho lokastath¡payaritam¡carat¢ti citram . Page 22 .. and freed from its liability to create desire. purified by quelling hope with its hundred meshes. Manifold and transitory in nature are the enjoyments and of such is this world made up. on its Supreme Foundation (lit. 37 . In the womb man lies within impure matter in discomfort with limbs cramped. O men? Cease exerting yourselves (for them). as they are attended withserious drawbacks. and if you put faith in our word. life is flowing away like water running out of a leaky vessel..Vairagya Satakam k¡nt¡vi¿leÀaduÅkhavyatikaravÀamo yauvane copabhogaÅ .. 37. 38.. So what for would you wander about here. Old age looms (ahead) frighening men like a tigress.

40. Enjoyments are transitory indivudally and inexhaustible collectively. Do not. Indra. 41 . Therefore. 40 . such as the sovereignty of the three worlds. explaining FòÌ˜Ì as +ÌÙœúÌOÌ. ²ÌÌ œú˜™ÌÌ ÌOÌœúÕ ˜Ì·þ̍²Ì ÌߏÌÍtÌ: ²Ì̘̍tÌZÌFêòÉ ZÌ tÌtÌÌ«Ìä t̲™Ì ZÌ ²ÌÌ Í¥ÌzùOŒÌÌÍœú−ÌuÌ̩̍‡ù͖̘–Ì̍̍ÌÌ:* =zÆù¥ÌßuÌ: ²Ì ZÌ œúÌ`̏ÌÙwÌ̷͍̥þ²tÌâ –Ìэzù²tÌÌ: FòyÌÌ: ²Ì¥ÌË ™Ì²™Ì ¥Ì¨ÌÌzùOÌÌtÌÆ ²˜ÌßÍt̏ÌyÌÉ FòÌ¡ôÌ™Ì t̲˜Ìæ Ì˜Ì: ** 41 ** s¡ ramy¡ nagar¢ mah¡nsa n¤patiÅ s¡mantacakraÆ ca tatp¡r¿ve tasya ca s¡ vidagdhapariÀatt¡¿candrabimb¡nan¡Å.. which means 'haught'] Page 23 . but we do not follow the meaning given of it b the commentator Budhendra. udv¤ttaÅ sa ca r¡japutranivahaste bandist¡Å kath¡Å sarvaÆ yasya va¿¡dag¡t sm¤tipathaÆ k¡l¡ya tasmai namaÅ .. of which the taste renders tasteless the greatest possessins.under whose power all this fleeted away and became objects of memory. set it high on its supreme goal. His meaning thus becomes: swayed by the development of love or bhakti) . bhogaÅ ko'pi sa eka paramo nityodito j¤mbhate bho s¡dho kÀa¸abha´gure taditare bhoge ratiÆ m¡ k¤th¡cha . lasting. and esablished in which a Brahma.which means 'attainable by uprooting desires'. That lovely city. but. that granted monarch.. and hope keeps it on. to that Kãla (time or the principle of change) saluation! [=zÆù¥ÌßuÌ: . He makes the expression qualify the verb 'concentrate'. Desire produces this terrible entangelement. This is the argument. or the gods (i. and supreme.. so we are in a never-ending wild goose chase chase which brings in turns stimulation and grief. (turned) away from the sway (¥Ì¨Ì) of the rise of desires. There is one Enjoyment and one alone.] –Ìêºâ‡ùÌÍt̏ÌÙ‡ùsÌÌɲtÌßsÌFòsÌ̍™ÌwÌ Ñ²yÌtÌÌ⠘̍™ÌtÌâ ™Ìt²¥ÌÌzùÌ͈ùœú²ÌÌ —Ì¥ÌэtÌ Í¥Ì—ÌÌ¥Ì̵Ìæ¡ôÌâE™ÌœúÌ`™ÌÌzù™Ì: * —ÌÌâOÌ: FòÌâ%ÍÌ ²Ì DFò Ìœú˜ÌÌâ ͍Ìt™ÌÌâÍzùtÌÌâ `Ìߘ—ÌtÌâ —ÌÌâ ²ÌÌŒÌÌâ KÌsÌ—ÌÉOÌÙœâú tÌÍzùtÌœâú —ÌÌâOÌâ œúÎtÌ ˜ÌÌ FßòyÌÌ\ô ** 40 ** brahmendr¡tipudra¸¡Æst¤¸aka¸¡nyatra sthito manyate yatsv¡d¡dviras¡ bhavanti vibh¡v¡strailokyar¡jy¡dayaÅ . that group of wayward princes.Vairagya Satakam [Fò̘ÌÌâtÌÍų̥ÌÌtÌÆ .literally.(We accept this reading as found in the edition we translate from. oh sadhu.Another reading is =͇ùHò. and that circle of feudatory kings at his side that cabinet of shrewed counsellors of his and those beauties with moon like faces. or love. 41. Another reading seems to be Fò̘ÌÌâÑZ\ôÍuÌ¥Ì¨Ì . don't exert yourself for these enjoyments. set your heart on any ephemeral enjoyment other than that. freeing your mind from hope and desire. their positions) appear like particles of grass. immutable. those court-minstrels and their songs of praise .e.

44. Where in some home (or.. the world has become mad by drinking the stupefying wine of delusion.e. Daily. +ÌÍzùt™Ì²™Ì OÌtÌ̲ÌtÌæœú·þœú·þ: ²ÌÉKÌÕ™ÌtÌâ `ÌÕÍ¥ÌtÌÉ ¥™Ì̏ÌÌœæú–ÌÊ·ÙþFòÌ™ÌÊ—ÌÌœúOÌٝûÍ—Ì: FòÌ¡ôÌâ%ÍÌ Ì bÌÌ™ÌtÌâ * ‹ù−hÆõ¥ÌÌ `̍˜Ì`ÌœúÌͥ̏ÌÍu̘̜úsÌÉ wÌÌ²Ì©Ì ÌÌâtÌ†tÌ⠏ÌÕt¥ÌÌ ˜ÌÌâ·þ˜Ì™ÌÖ Ìë˜ÌÌzù˜ÌÍzùœú̘Ìٍ˜ÌuÌ—ÌÜtÌÉ `ÌOÌtÌÆ ** 43 ** ¡dityasya gat¡satairaharahaÅ sa´kÀ¢yate j¢vitaÆ vy¡p¡rairbahuk¡ryabh¡ragurubhiÅ k¡lo'pi na jµ¡yate .e.. a square in the case of a checkerboard) there once were many.. 42. and where there was one or many successively. and sufferings. 43 . with the rising and setting of the sun. and time (i. Neither is fear produced at beholding birth..Vairagya Satakam ™ÌwÌ̍ÌâFò: E¥ÌÍZÌzùÍÌ OÌ·âþ tÌwÌ Ít̯öt™ÌyÌæFòÌâ ™ÌwÌ̏™ÌâFò²tÌzùÌÙ –Ì·þ¥Ì²tÌwÌ ¥ÌæFòÌâ%ÍÌ ZÌ̍tÌâ * <t™ÌÉ Ìâ™ÌÌæ œú`Ì͍ÌÍzù¥Ì²ÌÌæ ¡ôÌ¡ô™ÌzÆù¥ÌÌ̥ͥÌÌKÌÌæ â FòÌ¡ô: FòŸ™ÌÌâ —Ì٥̍̕ò¡ôFâò FêòÕn÷ÍtÌ ÌëÌÍs̨ÌÌœæú: ** 42 ** tr¡nekaÅ kvacidapi gahe tatra tiÀ¶hatyathaiko yatr¡pyekastadanu bahavastatra vaiko'pi c¡nte . 44 . i. (Alas). old age. there is none at the end (of the game) . its flight) is not felt onaccount of affairs heavily burdened with manifold activities.this is the process in which expert Kãla plays (his game) on the checkerboard of this world with living beings as the pieces to be moved. d¤À¶v¡ janmajar¡vipattimara¸aÆ tr¡sa¿ca notpadyate p¢tv¡ mohamay¢Æ pram¡damadir¡munmattabh£taÆ jagat . and casting the two dice of day and night. ityaÆ neyau rajanidivasau lolayandv¡viv¡kÀau k¡laÅ kalyo bhuvanaphalake kr¢·ati pr¡¸i¿¡raiÅ . life shortens. vy¡p¡raiÅ punaruktabh£taviÀayairitthaÆvidhen¡mun¡ saÆs¡re¸a kadarthit¡ vayamaho mohanna lajj¡mahe . œúÌÍwÌ: ²Ìæ¥Ì ÌٍÌ: ²Ì D¥Ì Ízù¥Ì²ÌÌâ ˜Ìt¥ÌÌ ˜ÌÙŒÌÌ `̍tÌ¥ÌÌâ ŒÌ̥̍t™ÌÙŒ™Ì̲̍͘tÌyÌæ¥Ì ͍̗Ìßt̏ÌëÌœú–ŒÌtÌuÌÑtFêò™ÌÌ: * ¥™Ì̏ÌÌœæú: Ìٍ̝ûHò—ÌÜtÌÍ¥Ì−Ì™ÌæÍœútyÌÉͥ̌ÌâÌ̘ÌٍÌÌ ²ÌɲÌÌœâúsÌ FòzùÏyÌtÌÌ ¥Ì™Ì˜Ì·þÌâ ˜ÌÌâ·þÌ ¡ôaÌ̷̘âþ ** 44 ** r¡triÅ saiva punaÅ sa eva divaso matv¡ mudh¡ jantavo dh¡vantyudhyaminastathaiva nibh¤tapr¡rabdhatattatkriy¡Å . 42 . death.. 43. Seeing even the same night to be ever following the same day. by individual Page 24 .. in vain do creatures run on (their worldly course) perservingly and busy with various activities set agoing secretly. there is now one.

tÌ̝ûs™ÌÉ etc. 46 . . They are as stale as the uniform appearance of day and night following each other.Vairagya Satakam mental resolves. That is the only result we find worthy of mention.. otherwise no worldly pursuit has an real novelty. LÌnÆ÷OÌÌOÌëæ: etc. .We have simply proved to be hatchets. ²¥ÌOÌʈùÌœú etc. we have simply made our mother age through giving birth to us.The proper scholarship for a cultured man. through infatuation we do not feel ashamed at being thus befooled by this samsara (life) with occupations in which the same particulars repeat themselves! [The idea is: How profoundly deluded by desire we live! For never growing old itself. . Í¥Ì†Ì ÌÌÍŒÌOÌtÌÌ Fò¡ôWóœúÍ·þtÌÌ Í¥ÌuÌÉ ZÌ ÌÌâÌÌÏ`ÌtÌÉ ¨ÌÙ¬ÌÙ−ÌÌÍÌ ²Ì˜ÌÌÍ·þtÌâÌ ˜ÌÌ²ÌÌ ÍÌwÌÌâÌÊ ²ÌɏÌÌÍzùtÌÌ * +Ì¡ôÌâ¡ôÌ™ÌtÌ¡ôÌâZ̍ÌÌ: ͏Ìë™Ìt̘ÌÌ: ²¥ÌÌîâ%ÍÌ ÌÌÍ¡ôÍWótÌÌ: Page 25 .] Ì Œ™ÌÌtÌÉ Ìzù˜ÌÕ«Ìœúœú²™Ì Í¥Ì̥͌Ìt²ÌɲÌÌœúÍ¥ÌÑZ\ôuÌ™Ìâ ²¥ÌOÌʈùÌœúFò¥ÌÌhõÌÌhõÌÌhÙõŒÌʘÌÌä%ÍÌ ÌÌâÌÌÏ`ÌtÌ: * ÌÌœúÕ͏̙̍̏ÌÌâŒÌœúÌâû™ÌOÌ¡Éô ²¥ÌÌîâ%ÍÌ ÌÌÍ¡ôÍWótÌÉ ˜ÌÌtÌÙ: Fâò¥Ì¡ô˜Ìâ¥Ì ™ÌÌæ¥ÌÌ¥ÌÌZ\âôzâù FÙòlöÌœúÌ ¥Ì™Ì˜ÌÆ ** 45 ** na dhy¡taÆ padam¢¿vararasya vidhivatsaÆs¡ravicchittaye svargadv¡rakav¡¶ap¡¶anapa¶urdharmo'pi nop¡rjitaÅ .Neither has dharma (merit through performance of religious duties) been earned.by the point of the sword strong to knock down the capacious temples of elephants. k¡ntakomalapallav¡dhararasaÅ p¢to na candodaye t¡ru¸yaÆ gatameva niÀphalamaho ¿£ny¡laye d¢pavat . has not been acquired. 45.The feet of the Lord have not been meditated upon (by me) in due form for the sake of doing away with this sa sãra or worldly bondage.e. to cut upon the garden of our mother's youth. such as enables one to defeat hosts of disputants. as it were. n¡r¢pinapayodharoruyagalaÆ svapne'pi n¡li´gitaÆ m¡tuÅ kevalameva yauvanavanacchede ku¶h¡r¡ vayam . ˜ÌÌtÌÙ: Fâò¥Ì¡ô˜Ìâ¥Ì etc. Ì Œ™ÌÌtÌÉ etc. . fame has not been carried to heaven.. 46. ÌÌ—™Ì²tÌÌ ÌëÍtÌ¥ÌÌÍzù¥Ìߍzùzù˜ÌÌÕ Í¥Ì†Ì Í¥Ì͍ÌtÌÌâtÌÍZÌtÌÌ LÌWóOÌÌOÌëæ: FòÍœúFÙò˜—̏ÌÕlözù¡ôÌæÌÌÊFÉò Ì ÌÕtÌÉ ™Ì¨Ì: * Fò̍tÌFòÌâ˜Ì¡ôÌ¢ô¥Ì̜̌úœú²Ì: ÌÕtÌÌâ Ì Z̍zùÌzù™Ìâ â tÌ̝ûs™ÌÉ OÌt̘Ìâ¥Ì ͍Ì−•ò¡ô˜Ì·þÌâ ¨Ì܍™ÌÌ¡ô™Ìâ zùՏ̥ÌtÌÆ ** 46 ** n¡bhyast¡ prativ¡div¤ndadaman¢ vidy¡ vinitotacit¡ kha´gag¡graiÅ karikumbhap¢¶hadalanairn¡kaÆ na n¢taÆ ya¿aÅ . .. it makes all things look fresh and anew. 45 ... . Alas. such as is strong to knock opent he gates of heaven. ÌÌ—™Ì²tÌÌ etc. i.Useless has youth passed awy like a lamp in a deserted house.

well. 47 .. Perhaps he means that that is best calculated to impress on his mind the vanity of all the ends of a householder's life. i.. or a lover of women. 47) strike a rather anamalous note. a scholarly student. all the time has been passed in greediness for food. religious merit ZÌ +yÌÊ. Page 26 . those with whom we wee brought up have also become objects of memory. they are now on intimate footing with Eternity (long dead). Here the poet personates a man whose life has been. ¨ÌÙ¬ÌÙ−ÌÌÍÌ etc. 48 . to men who had the ability to succeed in life. our condition being comparable to that of trees ont he sandy bank of a river. Fò̘Ì.Vairagya Satakam FòÌ¡ôÌâ%™ÌÉ Ìœú͏Ìsn÷¡ôÌâ¡ÙôÌtÌ™ÌÌ FòÌFæòÍœú¥Ì Ìëâ™ÌtÌâ ** 47 ** vidy¡ n¡dhigat¡ kala´garahit¡ vittaÆ ca nop¡rjitaÆ ¿u¿ruÀ¡pi sam¡hitena manas¡ pitrorna samp¡dit¡ . 47. ¡lol¡yatalocan¡Å priyatam¡Å svapne'pi n¡li´git¡Å k¡lo'yaÆ parapi¸·alolupatay¡ k¡kairiva preyate . He appears to lament here that none of the fourfold aim of human life (ŒÌ˜ÌÊ. [These three stanzas (Nos.] ¥Ì™ÌÉ ™Ìâ—™ÌÌâ `ÌÌtÌÌÍ©ÌœúÌÍœúÍZÌtÌÌ D¥Ì ¨Ì¡Ùô tÌ⠲̘ÌÉ ™Ìæ: ²ÌÉ¥ÌߌzùÌ: ²˜ÌßÍtÌÍ¥Ì−Ì™ÌtÌÌÉ tÌâ%ÍÌ OÌ͘ÌtÌÌ: * <zùÌ͍̘ÌâtÌâ ²˜Ì: ÌëÍtÌÍzù¥Ì²Ì̘Ì̲̍ÌÌt̍ÌÌ OÌtÌ̲tÌÙŸ™ÌÌ¥Ì̲yÌÌÉ Í²ÌFòÍtÌ¡ôÌzùÕÍtÌœút̝ûÍ—Ì\ô ** 48 ** vayaÆ yebhyo j¡t¡¿ciraparicit¡ eva ¿alu te samaÆ yaiÅ saÆv¤dhd¡Å sm¤tiviÀayat¡Æ te'pi gamit¡Å . maintenance obtainable from others. Fò¡ôWóœúÍ·þtÌÌ means 'free from doctrines incapable of proof'. a dutiful son. id¡nimete smaÅ pratidivas¡m¡sannapatan¡ gat¡stuly¡v¡sth¡Æ sikatilanad¢tiratarubhicha . and come with perhaps greater completeness. . 46. Such a man is looking back on his youthful years of unmitigated worthlessness.Riches neither have been earned. a brave warrior. Í¥Ì†Ì ÌÌÍŒÌOÌtÌÌ etc. But this impression of vanity and consequent non-attachment may very well come. wealth. But are the reflections he is making here typical of those who are at the threshold of true renunciation? By no means are they typical. There is even some inconsistency in the ring of regret running through these stanzas. 48. liberation) has been pursued by him in the past with the slightest success. This aspirant has had in his youth no taste of glory either as a pious man. FòÌ¡ôÌâ%™ÌÉ etc. Those from whom we were born.Knowledge free from defect has not been mastered. Í¥ÌuÌÉ ZÌ etc.e.Like crows. and ˜ÌÌâKÌ. . But the poet is here more concerned with dramatic effect than psychological precision.. and such men may not at all look back with any lingering regret on enjoyments they are going to leave behind. .. Now (that we have become old) we are approaching nearer to our fall day by day. . 45.services to parents have not been rendered with single-mindedness. whether their harvest had been actually reaped by them or not. a thorough failure. like a lamp buring in a deserted abode. fulfilment of desires. The poet here simply takes up a particular case of an aspirant after renunciation which may serve his poetical purposes best.

51 . ityaÆ m¡nadhan¡tid£ramubhayorapay¡vayorantaraÆ yadyasm¡su par¡´mukho'pi vayamapyek¡ntato niÅsp¤h¡Å . man makes at the end of his role . half of it is spent in night.. 50 . Now a child for a while and then a youth of erotic ways. 49 . 49. 50.when diseased in all limbs by age and wrinkled all over the body . just like an actor.. bereavements.his exit behind the scene that veils the abode of Yama (death). What happiness can there be for mortals in a life (again) which is even more uncertain than the ripples (on the surface) of water? KÌsÌÉ ¥ÌÌ¡ôÌâ —ÌÜt¥ÌÌ KÌs̘ÌÍÌ ™ÌÙ¥ÌÌ Fò̘̜úͲÌFò: KÌsÌÉ Í¥ÌuÌæ·Êþ͍Ì: KÌs̘ÌÍÌ ZÌ ²ÌɏÌÜsÌÊ̗̥ͥÌ: * œúÌÌÍ`ÌsÌäœúWæóÌÊhõ <¥Ì ¥Ì¡ôÕ˜Ìsn÷tÌt̍ÌٍÌÊœú: ²ÌɲÌÌœú̍tÌâ ̨ͥÌÍzù ™Ì˜ÌŒÌ̍Ìՙ̥Ì͍ÌFò̘ÌÆ ** 50 ** kÀa¸aÆ v¡lo bh£tv¡ kÀa¸amapi yuv¡ k¡marasikaÅ kÀa¸aÆ vittairhaniÅ kÀa¸amapi ca samp£r¸avibhavaÅ . and troubles are spent in serving (others).. and out of the other half one half again is passed in childhood and old age.. t¥ÌÉ œúÌ`ÌÌ ¥Ì™Ì˜Ì™ÌُÌÌͲÌtÌOÌٝûÌëbÌÌ—ÌܘÌ̍ÌÌ⍍ÌtÌÌ: L™ÌÌt̲t¥ÌÉ Í¥Ì—Ì¥Ìæ™Ì¨ÌÌÉÍ²Ì Fò¥Ì™ÌÌâ ÍzùKÌÙ Ìët̍¥ÌэtÌ Ì: * <t™ÌÉ ˜Ì̍̌̍ÌÌÍtÌzÜùœú˜ÌÙ—Ì™ÌÌâœúÌ™Ì̥̙ÌÌâœútÌœÉú ™Ì†²˜Ì̲ÌÙ ÌœúÌRÆó˜ÌÙLÌÌâ%ÍÌ ¥Ì™Ì˜Ì™ÌâFò̍tÌtÌÌâ ͍Ì:²Ìß·þÌ: ** 51 ** tvaÆ r¡j¡ vayamapyup¡sitaguruprajµ¡bh£m¡nonnat¡Å khy¡tastvaÆ vibhavaiya¿¡Æsi kavayo dikÀu pratanvanti naÅ . and the rest which has its illness.. The life of man (as ordained) is limited to one hundred years. rap¡jir¸era´gairna¶a iva val¢ma¸·atatanurnaraÅ saÆs¡r¡nte vi¿adi yamadh¡n¢yavanik¡m .a simpler reading is ÍZÌœúÌÍœúOÌtÌÌ:] +Ì™ÌÙ¥ÌÊ−ÌʨÌtÌÉ ÌßsÌÉ ÌÍœú͘ÌtÌÉ œúÌwÌÌæ tÌzùŒÌË OÌtÌÉ t̲™ÌÌŒÌʲ™Ì Ìœú²™Ì ZÌÌŒÌʘ̘̜̏Éú –ÌÌ¡ôt¥Ì¥Ìߌzùt¥Ì™ÌÌâ: * ¨Ìâ−ÌÉ ¥™ÌÌÍŒÌ̙ͥÌÌâOÌzÙù:L̲ÌÍ·þtÌÉ ²Ìâ¥ÌÌÍzùÍ—Ìύ̙ÌtÌâ `ÌÕ¥Ìâ ¥ÌÌÍœútÌœúWóZÌfÌ¡ôtÌœâú ²ÌÌæL™ÌÉ FÙòtÌ: ÌëÌÍs̍Ì̘ÌÆ ** 49 ** ¡yurvarÀa¿ataÆ n¤¸aÆ parimitaÆ r¡trau tadardhaÆ gataÆ tasy¡rdhasya parasya c¡rdhamamaparaÆ b¡latvav¤dhdatvayoÅ . a destitute now fora while and they very wealthy.. ¿eÀaÆ vy¡dhiviyogaduÅkhasahitaÆ sev¡dibhirniyate j¢ve v¡ritara´gacaµcalatare saukhyaÆ kutaÅ pr¡¸in¡m . Page 27 .Vairagya Satakam [ÍZÌœúÌÍœúÍZÌtÌÌ: .

I have absolutely none for thee. made by honour and riches. It is the rich who serve thee. The yati wants to inform the king of the vanity of his posessions. O king. Thus a great difference there is between us both. men serve us to have all perfections of mind destroyed. and so is declaring that a yati is greater than the king. Though art a hero (in battle). If thou art old towards us.. O proud (king)'] +yÌÌʍÌ̘ÌÕͨÌ−Ìâ t¥ÌÉ ¥Ì™Ì˜ÌÍÌ ZÌ ÍOÌœú̘ÌÕ¨˜Ì·âþ ™ÌÌ¥ÌzùyÌË ¨ÌÜœú²t¥ÌÉ ¥ÌÌÍzùzùÌÊ¥™Įُ̘̀̍Ìͥ̌ÌÌ¥ÌKÌ™ÌÉ ÌÌhõ¥ÌÉ Ì: * ²Ìâ¥ÌtÌâ t¥ÌÉ ŒÌÌÌqøšÌ ˜ÌÍt̡̘ô·þtÌ™Ìâ ˜Ì̘ÌÍÌ ¬ÌÌâzùÙ Fò̘ÌÌ ˜Ì™™Ì™Ì̲yÌÌ Ì tÌâ ZÌâuÌ¥ÌÍ™Ì ˜Ì˜Ì ͍ÌtÌœú̘Ìâ¥Ì œúÌ`̍ÌÌ̲yÌÌ ** 52 ** arth¡n¡m¢¿iÀe tvaÆ vayamapi ca gir¡m¢¿mahe y¡vadarthaÆ ¿£rastvaÆ v¡didarpavyupa¿amanavidh¡vakÀayaÆ p¡¶avaÆ naÅ . (and yet) our contentment is alike. If thou hast no regard for me.. we too are perfectly indifferent towards thee... ideas or scriptures) in all their senses. sa tu bhavatu daridro yasya t¤À¸¡ vi¿¡l¡ manasi ca parituÀ¶e ko'rthav¡nko daridraÅ . Thou art a king. 53 . ¥Ì™Ì̷͘þ ÌÍœútÌÙ®õÌ ¥ÌŸFò¡æô²t¥ÌÉ zÙùFòÜ ¡æô: ²Ì˜Ì <¥Ì ÌÍœútÌÌâ−ÌÌâ ͍Ìϥ̨Ìâ−ÌÌâ ̨ͥÌâ−Ì: * ²Ì tÌÙ —Ì¥ÌtÌÙ zùÍœú‡ùÌ⠙̲™Ì tÌß−sÌÌ Í¥Ì¨ÌÌ¡ôÌ ˜ÌÌÍ²Ì ZÌ ÌÍœútÌÙ®âõ FòÌâ%yÌÊ¥Ì̍FòÌâ zùÍœú‡ù: ** 53 ** vayamiha parituÀ¶¡ valkalaistvaÆ duk£laiÅ sama iva paritoÀo nirvi¿eÀo vi¿eÀaÅ . (so) the distinction makes no difference. [The śloka is addressed by a yati (one who has renounced the world) to a king. intent on learning (higher truths). who is rich and who poor? [One who is satisfied with what little he possesses is as good as the rich. while we have never-failing skill in methods of subduing the pride of disputants. we too are elevated through self-assurance about our wisdom acquired from our perceptor whom we served.'not much difference. For ˜Ì̍̌̍ÌÌÍtÌzÜùœÉú another reading is ˜Ì̍Ìzù ÌÌÍtÌzÜùœÉú which may be rendered thus . our fame is spread abroad in all quaraters by learned men. Though exercisest kingly power over riches. we do the same over words (i. but he is rich in wisdom which should command even the respect of a king. sevante tvaÆ dhan¡·hy¡ matimalahataye m¡mapi ¿roduk¡m¡ mayyapy¡sth¡ na te cettavayi mama nitar¡meva r¡jannan¡sth¡ . Here we are satisfied witht he bark of trees and though with rich garments.e. Though art celebrated through thy possessions. 53. 52 . Poor indeed is he whose desires are boundless.] Page 28 .. well.Vairagya Satakam 51. while. If the mind be contended. 52. For the king is rich in wealth only.

we have absolutely no business to go to a king. Page 29 . Ì ÌhõÌ Ì Í¥ÌhõÌ OÌÌ™ÌFòÌ Ì ZÌ ²Ì—™ÌâtÌœú¥ÌÌzùZÌÙfÌ¥Ì: * Ìߏ̘ÌÕÍKÌtÌ٘̍Ì Fâò ¥Ì™ÌÉ ²t̗̍ÌÌœú̍Ì͘ÌtÌÌ Ì ™ÌÌâÍ−ÌtÌ: ** 56 ** na na¶¡ na vi¶¡ g¡yak¡ na ca sabhyetarav¡dacuµcavaÅ ...) [The Í¥Ìhõ is generally a parasite of a prince. 54. tasteful water for drink. Who are we to go to see a king . Fruits for food.. 54 ... bare ground to lie upon.] ͥ̏ÌÙ¡ôÀþzù™ÌæœâútÌaÌ͍ÌtÌÉ ÌÙœúÌ Í¥ÌŒÌßt̘̜̏æúzÊùuÌÉ ZÌ̍™ÌæÏ¥ÌÍ`Ìt™Ì tÌßsÌÉ ™ÌyÌÌ * <·þ Í·þ —ÌÙ¥Ì̍Ì̍™Ì™Ìâ ŒÌÕœúÌ©ÌtÌÙzÊù¨Ì —ÌÙgÌtÌâ FòÍt̙̏̏ÌÙœú²¥Ì̘™Ì⠏ÌÙɲÌÌ Fò D−Ì ˜Ìzù`¥Ìœú: ** 57 ** vipulah¤dayairetajjanitaÆ pur¡ vidh¤tamaparairdattaÆ c¡nyairvijitya t¤¸aÆ yath¡ . navadhanamadhup¡nabhr¡ntasarvendriy¡¸¡mavinayamanumantuÆ notsahe durjan¡n¡m . 56. or singers. 56 . I cannot bring myself to approve of the misbehaviour of evil men whose senses are led astray by drinking the wine of newly acquired wealth. 55 . 55. ¿ay¢mahi mah¢p¤À¶he kurv¢mahi kim¢¿varaiÅ . Ì¥ÌŒÌÌ˜ÌŒÌُÌ̗̍Ìë̍t̲̥Ìäэ‡ù™ÌÌsÌ̘Ì̙̘ͥ̍̍Ì٘̍tÌÙÉ ÌÌât²Ì·âþ zÙù`ÌʍÌ̍Ì̘ÌÆ ** 54 ** phalamalama¿an¡ya sv¡du p¡n¡ya toyaÆ kÀitirapi ¿ayan¡rthaÆ v¡sase valkalaÆ ca .not dancers. let us lie down on the surface of the earth. +̘ͨÌÍ·þ ¥Ì™ÌÉ Í—ÌKÌ̘Į̀ÌÌ¥Ì̲ÌÌ⠥̲ÌÕ˜ÌÍ·þ * ¨Ì™ÌÕ˜ÌÍ·þ ˜Ì·þՏÌ߯âö FÙò¥ÌטÌÍ·þ ÍFò˜ÌÕ«Ìœæú: ** 55 ** a¿imahi vayaÆ bhikÀ¡m¡¿¡v¡so vas¢mahi .Vairagya Satakam •ò¡ô˜Ì¡ô˜Ì¨ÌÌÌ™Ì ²¥ÌÌzÙù Ì̍ÌÌ™Ì tÌÌâ™ÌÉ ÍKÌÍtÌœúÍÌ ¨Ì™ÌÌÌyÌË ¥Ì̲̲Ì⠥̟Fò¡Éô ZÌ . n¤pam¢kÀitumanna ke vayaÆ stanabh¡r¡namit¡ na yoÀitaÅ . Let us eat the food we have begged. barks of trees for clothing. nor experts in (learned) disputes with others in a court. let the sky be our clothing. nor youthful court mistresses! (That is. what have we to do with the rich? [+̨ÌÌ . court-jesters.. are sufficient (for us).the four quarters].

tadaÆ¿asy¡payaÆ¿e tadavayavale¿e'pi patayo viÀ¡de kartavye vidadhati ja·¡Å pratyuta mudam . For what then is this feverish pride of men having sovereignty over a few towns only? [ZÌtÌÙzÊù¨Ì —Ì٥̍ÌÌÍÌ .e. Even now.] +—ÌÙHòÌ™ÌÌÉ ™Ì²™ÌÌÉ KÌs̘ÌÍÌ Ì `ÌÌtÌÉ Ìߏ̨ÌtÌæ —ÌÙʥ̲t̲™ÌÌ ¡ôÌ—Ìâ Fò <¥Ì –Ì·Ùþ˜Ì̍Ì: ÍKÌÍtÌ—ÌtÌ̘ÌÆ * tÌzÉù¨Ì²™Ì̙̏ÌɨÌâ tÌzù¥Ì™Ì¥Ì¡âô¨Ìâ%ÍÌ ÌtÌ™ÌÌâ Í¥Ì−ÌÌzâù FòtÌÊ¥™Ìâ Í¥ÌzùŒÌÍtÌ `Ìn÷Ì: Ìët™ÌÙtÌ ˜ÌÙzù˜ÌÆ ** 58 ** abhukt¡y¡Æ yasy¡Æ kÀa¸amapi na j¡taÆ n¤pa¿atai rbhuvastasy¡ l¡bhe ka iva bahum¡naÅ kÀitibhat¡m . 57 .. that is. having partitioned it after fighting hundreds of battles. It (the earth) is but a lump of clay circled by a ring of water! Even the whole of it is but a particle.to indulge in a bit of self-gratification]. they ought to grieve! ˜ÌßÑtÌsn÷Ìâ `Ì¡ôœâúLÌ™ÌÌ ¥Ì¡ôÍ™ÌtÌ: ²Ì¥Ìä%™Ì™ÌÉ Ì¥ÌsÌÙ: ²¥ÌÌɨÌÕFßòt™Ì t̘Ìâ¥Ì ²ÌÉOÌœú¨ÌtÌæ œúÌbÌÌÉ OÌsÌÌ —ÌÙaÌtÌâ * tÌâ zùŒ™ÌÙzÊùzùtÌÌâ%yÌ¥ÌÌ ÍFò˜ÌÌœÉú KÌÙ‡ùÌ zùÍœú‡ùÌ —ÌߨÌÉ ÍŒÌÑOŒÌHò̍Ìٝû−Ì̘̌Ì̍ŒÌÌFòsÌ̍ÌÆ ¥ÌÌZ\ôэtÌ tÌâ—™ÌÌâ%ÍÌ ™Ìâ ** 59 ** m¤tpi¸·o jalarekhay¡ valayitaÅ sarve'pyayaÆ nanva¸uÅ sv¡Æ¿¢k¤tya tameva sa´gara¿atai r¡jµ¡Æ ga¸¡ bhujjate .. In ancient times (the kingdom of) this world was created by some large-hearted monarchs. the entire created universe. 58 .. ruled) and by others was it conquered and given away like straw. enjoy it.The fourteen divisions of the world.. 59 .. What high dignity. of the most minute particle) feel delighted. some heroes enjoy the fourteen divisions of the world. Hosts of kings. whereas. 57.. te dadhyurdadato'thav¡ kimaparaÆ kÀudr¡ daridr¡ bh¤¿aÆ dhigdhikt¡npuruÀ¡dham¡ndhanaka¸¡n v¡cchanti tebhyo'pi ye .. 58. by some was it sustained (i.e. 59. What is so strange if these very poor insignificant persons may or do give (some parts of it)?. alas. is there for kings in gaining that earth which has never for a moment been left unenjoyed by hundreds of rulers! The stupid owners of even a shred of the limb of a fraction of its fraction (i. ont he contrary.Vairagya Satakam iha hi bhuv¡n¡nyanye dh¢r¡¿caturda¿a bhuµjate katipayapurasv¡mye puÆs¡ ka eÀa madajvaraÅ . But downright shame on those mean fellows who would beg bits of coin from even them! [May or do give .. ²Ì `ÌÌtÌ: FòÌâ%™Ì̲ÌՍ˜ÌzùÌÍœúÌÙsÌÌ ˜ÌÜÏŒÌï ŒÌ¥Ì¡Éô Page 30 .

one of eight yogic powers.. 61. O heart.. Í¥ÌÍ¥ÌHò: we prefer to render as 'free from the company of others' . by daily propitiating other men's minds in various ways? When.a state opposed to what is implied when we have to depend on others for gratifying our desires. though hast gems of thought rising up of themselves (i. 60. so hard to secure..Vairagya Satakam FòÌÌ¡Éô ™Ì²™ÌÌâZ™ÌæÏ¥Ì͍ÌÍ·þt̡̘ÉôFòÌœúͥ̆™Ì⠍ÌßÍ—Ì: ÌëÌsÌwÌÌs̏Ìë¥Ìs̘ÌÍtÌÍ—Ì: FæòÍ©ÌzùŒÌٍÌÌ Ì˜ÌÍ„ù: Fò: ÌÙɲÌ̘̙̘ÌtÌÙ¡ôzùÌÊ`¥Ìœú—Ìœú: ** 60 ** sa j¡taÅ ko'py¡s¢nmadanaripu¸¡ m£rdhni dhavalaÆ kap¡laÆ yasyocyairvinihitamala´k¡ravidyaye n¤bhiÅ pr¡¸atr¡¸aprava¸amatibhiÅ kai¿cidadhun¡ namadbhiÅ kaÅ puÆs¡mayamatuladarpajvarabharaÅ . dost thou set thyself on winning good graces. as many have done. 61 . Iâò¨ÌFòÍ¡ô¡Éô and ÍZ̍tÌ̘ÌÍsÌOÌÙsÌ:. The popular belief is that He puts on His head the skull of a hero whose wonderful life lived on earth merits this distinction]. who are nowadays adored by some people with minds intent on the preservation of their lives! [The great Śiva is called Kapãlī. when desires do not induce your thinking). prasanne tvayyantaÅ svayamuditavint¡ma¸iga¸o vivikt¡Å sa´kalpaÅ kimabh¢laÀitaÆ puÀyati na te . the first expression would then mean 'a (chaotic) mass of troubles' instead of 'hard to secure' and the verb ̨ͥÌÍ²Ì would have its primary sense of 'entering into' ²¥Ì™Ì˜ÌÙÍzùtÌÍZ̍tÌ̘ÌÍsÌOÌÙsÌ: would then mean 'having the virtue of a philosopher's stone developed of itself in thee' .. 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..] ÌÍœú—Ìë˜ÌÍ²Ì ÎFò ˜ÌÙŒÌÌ EZÌZÌÌ ÍZÌuÌ Í¥Ì¬ÌÌ—ÌÌ™ÌtÌÌÉ ²¥Ì™ÌÉ —Ì¥ÌÍtÌ ™Ì†yÌÌ —Ì¥ÌÍtÌ tÌuÌyÌÌ Ì̍™ÌyÌÌ * +ÍtÌt̘̍̍ÌÙ²˜ÌœúÌÍÌ ZÌ —ÌÌ¥™Ì²ÌÉFòŸÌ™ÌÌtÌÌÏFòt̲̘ÌÌO̘Ì̍̍ÌÙ—Ì¥ÌÌÍ˜Ì —ÌÌâOÌ̷̍þ˜ÌÆ ** 62 ** Page 31 . being serene inwardly and free from society. Ìœâú−ÌÌÉ ZÌâtÌÌÉÍ²Ì ÌëÍtÌÍzù¥Ì²Ì˜ÌÌœú̆ –Ì·ÙþŒÌÌ Ìë²ÌÌzÉù ÎFò ÌâtÌÙÉ Í¥Ì¨ÌÍ²Ì ¶zù™Ì Iâò¨Ì²ÌÍ¡ôt̘ÌÆ * Ìë²ÌÌâ t¥Ì™™ÌtÌ: ²¥Ì™Ì˜ÌÙÍzùtÌͥ̍tÌ̘ÌÍsÌOÌsÌÌâ Í¥ÌÍ¥ÌHòÌ: ²ÌÉFòŸÌ: ÍFò˜Ì—ÌÕ¡ôÍ−ÌtÌÉ ÌÙ−™ÌÍtÌ Ì tÌâ ** 61 ** pareÀ¡Æ cet¡Æsi pratidivasam¡r¡dya bahudh¡ pras¡daÆ kiÆ netuÆ vi¿asi hdaya kle¿asalitam . ÌëÌÍ÷Ì:. Kapãla meaning 'skull'. (and) what is (worth) this rising fever of exceeding pride in men.i. what objects mere wish (even) would not bring to thee? [The idea would come out more clearly. if we read. Why.e.e. 60 ..

. or hosts of friends? ZÌâtÌͩ̍tÌ™Ì ˜ÌÌ œú˜ÌÌÉ ²ÌFßòÍt̘Ì̘̲yÌÌÍ™Ì͍̘Ì̲yÌ™ÌÌ —Ì܏ÌÌ¡ô—ÌëÙFÙòÍhõFÙòhõÕ̷ͥþœúsÌ¥™Ì̏ÌÌœúÌs™ÌÌWóÌ̘ÌÆ * FòyÌÌFÙòfÌÙÍFòÌ: Ìę̈ͥ™Ì —̥̍̈ùÌœúÌÍsÌ ¥ÌÌœúÌs̲ÌÕPage 32 . sv¡tm¢bh¡vamupaihi santyaja nij¡Æ kallolalol¡Æ gatiÆ m¡ bh£yo bhaja bha´gur¡Æ bhavaratiÆ cetaÅ pras¢d¡dhun¡ . Oh m mind. in tongues of flame. Whatever happens in a particular way. serpents.. accept attachment to some spot on the banks of the celestial river (Ganga). give up thy stream-like agitated flux. nor resolving about the future. I realize enjoyments that come without engaging my thoughts. Dt̲˜ÌÌ͈ùœú˜Ì⍇ù™ÌÌyÌÊOÌœú̍ÌÌzùÌ™Ì̲ÌFòÌzùÌ¬Ì™Ì ¬Ìâ™ÌÌâ˜ÌÌOÌʘ̨Ìâ−ÌzÙù:L̨̘̥̍™Ì̏ÌÌœúzùKÌÉ KÌsÌÌtÌÆ * ²¥ÌÌt˜ÌÕ—Ì̥̘ÌُÌæÍ·þ ²ÌÉt™Ì`Ì ÍÌ`ÌÌÉ Fò¢ôÌ¡ô¡ôÌ¡ôÌÉ OÌÎtÌ â â ˜ÌÌ —ÌÜ™ÌÌâ —Ì`Ì —ÌRÆóOÌÙœúÌÉ —̥̜úÎtÌ ZÌâtÌ: Ìë²ÌÕzùÌŒÌٍÌÌ ** 63 ** etasm¡dviramendray¡rthagar¡n¡d¡y¡sak¡d¡¿raya ¿reyom¡rgama¿eÀaduÅkha¿amanavy¡p¡radakÀaÆ kÀa¸¡t . Desist. So not thinking over the past. 64. 64 . Why dost thou. 63. atitamananusmarannapi ca bh¡vyasa´kalpayannat¡rkitasam¡gam¡nanubhav¡mi bhog¡naham .. O heart. and not otherwise. get thee to the state of thy Ãtman. my mind. 62 . flashes of lightning or (smiles of) fortune.Vairagya Satakam paribhramasi kiÆ mudh¡ kcacana citta vi¿r¡bh¡yat¡Æ svayaÆ bhavati yadyath¡ bhavati tattath¡ n¡nyath¡ . be calm now and never again seek transient worldly attachments. ko v¡ v¢ciÀu budbudeÀu ca ta·illekh¡su ca ¿r¢Àu ca jv¡l¡greÀu ca pannageÀu ca suh¤dvargaÀu ca pratyayaÅ . take the path of (highest) good which is capable of bringing about in a moment the destruction of endless troubles. Clear off delusion and earn devotion to Him whose crown is begemmed with the crescent. ˜ÌÌâ·Éþ ˜ÌÌ`ÌÊ™Ì tÌ̘ÌُÌÌ`ÌÊ™Ì œúÎtÌ Z̍‡ùÌŒÌÊZÌÜn÷̘ÌsÌÌæ ZÌâtÌ: ²¥ÌOÌÊtÌœúÎWósÌÕtÌhõ—ÌÙ¥Ì̘Ì̲ÌWóÕFÙòû * FòÌâ ¥ÌÌ ¥ÌÕÍZÌ−ÌÙ –ÌÙzÆù–ÌÙzâù−ÌÙ ZÌ tÌÍn÷¢âôLÌ̲ÌÙ ZÌ ¬ÌÕ−ÌÙ ZÌ `¥ÌÌ¡ôÌOÌëâ−ÌÙ ZÌ ÌÌOÌâ−ÌÙ ZÌ ²ÌÙÀþˆùOÌÊ−ÌÙ ZÌ Ìët™Ì™Ì: ** 64 ** mohaÆ m¡rjaya t¡mup¡rjaya ratiÆ candr¡rdhac£·¡ma¸au cetaÅ svargatara´gi¸¸¢ta¶abhuv¡m¡sa´g¢kuru .. 62.. from the troublesome labyrinth of sense-objects. happens so by itself.. What reliability is there on waves or bubbles. 63 . wander about in vain? Rest (thyself) somewhere.

the known. whose business is to sell herself away while moving in her haunt. Let us clothe ourselves in ragged garments. 66. If otherwise. never for a while earnestly think of the frail goddness of fortune. and the knowing...] ÌëÌ÷ÌÌ: ̙ͬÌ: ²ÌFò¡ôFò̘ÌzÙùŒÌ̲tÌtÌ: ÎFò ™Ì²tÌÉ ÌzÉù ̜ͨúÍ²Ì Í¥Ì͈ù−ÌtÌÌÉ tÌtÌ: ÍFò˜ÌÆ * ²Ì̏ÌÌÍzùtÌÌ: ÌësÌ͙̍ÌÌâ ̗̥ͥÌæ²tÌtÌ: ÎFò FòŸÌѲyÌtÌ̲t̍ÌÙ—ÌtÌÌÉ t̥̲̍tÌtÌ: ÍFò˜ÌÆ ** 67 ** pr¡pt¡Å ¿riyaÅ sakalak¡madudh¡stataÅ kiÆ nyastaÆ padaÆ ¿irasi vidviÀat¡Æ tataÅ kim . being one of the insignia of royalty. 65. but really such enjoyment cannot be found in this world of misery. 65 . the wrinkle of a king's brow (i. then plunge into the absolute type of meditation. wait for the alms to be placed in the receptacle of our hands. All worldly pleasures are transient and limited. you may enjoy. then lavishl attach thyself to the enjoyment of worldly happiness. namely. O my mind. For in the next śloka we find that the author is preaching the uselessness of the fulfilment of worldly desires. Page 33 ... The argument in this sloka is that if you can find only enjoyment everwhere. O my mind. [͍ÌÏ¥ÌFòŸÌ ²Ì˜ÌÌÍŒÌ .Vairagya Satakam œúy™Ì̏ÌÑRÆóHò−ÌÙ ÌÌÍs̏ÌÌw̏ÌÍtÌtÌÌÉ Í—ÌKÌ̘̏ÌâKÌ̷̘âþ ** 65 ** ceta¿cintaya m¡ ram¡Æ sak¤tim¡masth¡yinim¡sthay¡ bh£p¡labhruku¶iku¶¢vihara¸avy¡p¡rapa¸y¡´gan¡m . 66 .the deepest concentration losing all separate consciousness of the knower. sweet (skilful) poets from the South by yourside and the tinkling of the moving bracelets of female waiters with waving chowries in their hands.e. If there are songs (going on) before you. kanth¡kuµcukinaÅ pravi¿ya bhavanadv¡r¡¸i v¡r¡¸as¢rathy¡pa´ktiÀu p¡¸ip¡trapatit¡Æ bhikÀ¡mapekÀ¡mahe . the bargain is struck by the smile or the frown of kings). ZÌ̘̜ú is the bushy tail of a yak used as a fan. and entering the doors of houses in the streets of Varanasi. +OÌëâ OÌÕtÌÉ ²Ìœú²ÌFò¥Ì™Ì: ÌÌ«ÌÊ™ÌÌâzùÌÍKÌsÌÌt™ÌÌ: Ê Ì«ÌÌ¢ôՍÌÌ#Ù¡ô™ÌœúÍsÌtÌÉ ZÌ̘̜úOÌëÌÍ·þsÌՍÌ̘ÌÆ ™Ì†²tÌ¥Ìâ¥ÌÉ —̥̜ú²Ì̲¥ÌÌzùÌâ ¡ôs̏Ìhõt¥ÌÉ ÌÌâ ZÌâ[ÌâtÌ: ÌëÍ¥Ì¨Ì ²Ì·þ²ÌÌ ÍÌÏ¥ÌFòŸÌ⠲̘ÌÌŒÌÌæ ** 66 ** agre g¢taÆ sarasakavayaÅ p¡r¿vayord¡kÀi¸¡ty¡Å pa¿v¡ll¢n¡ulayara¸itaÆ c¡maragr¡hi¸¢n¡m yadyastavevaÆ bhavaras¡sv¡dane la¸apa¶atvaÆ no ceccetaÅ pravi¿a sahas¡ nirvikalpe sam¡dhau ..

. Though embodied beings may obtain that prosprity from which all desires are milked. 68. What avails all this agitating over the unreal? Meditate. what then? What if their feet be placed on the heads of their enemies? Or what if their wealth brings friends. is to be wished for? t̲˜ÌÌzùÌt̘Ì`ÌœÉú Ìœú˜ÌÉ Í¥ÌFòÌÍ²Ì tÌzÆù–̺ ÍZ̍tÌ™Ì ÍFò˜ÌâÍ—Ìœú²Ì͈ùFòŸÌæ: * ™Ì²™Ì̍ÌÙ−ÌÍWósÌ <˜Ìâ —Ì٥̍ÌÌ͌̏Ìt™Ì —ÌÌâOÌÌzù™Ì: FßòÌsÌ¡ôÌâFò˜ÌtÌÌ —Ì¥ÌэtÌ ** 69 ** tasm¡danantamajaraÆ paramaÆ vik¡si tadbahma cintaya kimebhirasadvikalpaiÅ . and there is renunciation . When there is devotion for Siva.. no excitement of sexual passions . yasy¡nuÀa´gi¸a ime bhuvan¡dhipatya bhog¡dayaÅ k¤pa¸alokamat¡ bhavanti . no attachment for family.what better. infinite. Page 34 . on that supreme.. 69. effulgent Brahman. 69 . then. 68 . saÆsargadoÀarahit¡ vijan¡ van¡nt¡ vair¡gyamasti kimitaÅ rapamarthaniyam . or if their bodies endure till the end of the creatie cycle? —ÌÍHò—ÌÊ¥Ì⠘̜úsÌ`̍˜Ì—Ì™ÌÉ ÀþÍzù²yÌÉ ´Ìâ·þÌâ Ì –̍ŒÌÙ−ÌÙ Ì ˜Ì˜ÌyÌ`ÌÌ Í¥ÌFòÌœúÌ: * ²ÌɲÌOÌÊzùÌâ−ÌœúÍ·þtÌÌ Í¥Ì`̍ÌÌ ¥ÌÌ̍tÌÌ ¥ÌæœúÌO™Ì˜ÌѲtÌ ÍFò͘ÌtÌ: œúÌ˜ÌyÌÊ͍̙̘ÌÆ ** 68 ** bhaktirbhave mara¸ajanmabhayaÆ h¤disthaÆ sneho na bandhuÀu na manmathaj¡ vik¡r¡Å . ageless. 67 .when there is the solitude of forest depths unsullied by the company (of worldly men). as also fear of birth and death in the heart. therefore. in the light of which all such enjoyments as the sovereignty of the world appear as the desires of pitiable men! ÌÌtÌÌ¡ô˜ÌĮ̀ͥÌÍ²Ì ™ÌÌÍ²Ì Ì—ÌÌâ ̡ͥôXóš ÍzùRÆó˜Ìsn÷¡Éô —Ìë˜ÌÍ²Ì ˜ÌÌÌ²Ì ZÌ̡̏âôÌ * —Ìë̍t™ÌÌÍÌ `ÌÌtÌ٠̡̘ͥÉô Fòy̘ÌÌt˜Ì͍̍ÌÉ Ì –Ìêº ²Ìɲ˜ÌÌœúÍ²Ì ÍÌ¥ÌßÊÍt̘ÌâÍ−Ì ™ÌâÌ ** 70 ** p¡t¡lam¡vi¿asi y¡si nabho vila´ghya di´ma¸·alaÆ bhramasi m¡nasa c¡palena . 67.Vairagya Satakam s¡p¡dit¡Å pra¸ayino vibhavaistataÅ kiÆ kalpasthit¡stanubhat¡Æ tanavastataÅ kim ....

as their fruits. of the nature of Self and bereft of all imperfections. would mean. 71.. as it were) a village (interspersed) with huts! All else is but the bargaining of traders except that one way which admits one into the state of supreme bliss in one's Self. 70 . thou(now) descendest into the nether regions. or the mazes of ceremonials. Why. the readings from the Pur¡nas. dhar¡ gacchatyantaÆ dhara¸idharap¡dairapi dh¤t¡ ¿arire k¡ v¡rt¡ karikalabhakar¸akracapale . What are worth the Vedas. 71 .. a resting-place in heaven. and which is like the (final) destructive fire to consume the evolving mass of worldly miseries.] ÎFò ¥Ìâzæù: ²˜ÌßÍtÌÍ—Ì: ÌÙœúÌs̏ÌlöÌæ: ¨Ì̵Ìæ˜ÌÊ·þ̍Ì̲ͥtÌœæú: ²¥ÌOÌÊOÌë̘ÌFÙòhõÕ͍̥Ì̲̕ò¡ôzùæ : Fò˜ÌÊÍFêò™ÌÌ̗ͥÌë˜Ìæ: * ˜ÌÙHò¥ÌæFÉò —Ì¥ÌzÙù:LÌ—ÌÌœúœúZ̍Ì̍Ìͥ̌¥ÌɲÌFòÌ¡ô̡̍Éô ²¥ÌÌt˜Ì̍̍zùÌzùÌë¥Ìâ−̡̲ôÌÉ ¨Ìâ−Ìæ¥ÌÊÍsÌO¥ÌßÍuÌÍ—Ì: ** 71 ** kiÆ vedaiÅ sm¤tibhiÅ pur¡¸apa¶hanaiÅ ¿¡strairmah¡navistaraiÅ svargagr¡maku¶¢niv¡saphaladaiÅ karmakriy¡vibhramaiÅ . and the six systems of philosophy. and the Page 35 . (now) soarest up beyond the skies. whereby you may attain supreme bliss! [+Ìt˜Ì͍̘̍ÌÆ . as the real state of Self is Brahman.means 'belonging to Self'. and argument with which their doctrines have been developed. muktavaikaÆ bhavaduÅkhabh¡raracan¡navidhvaÆsak¡l¡nalaÆ sv¡tm¡nandapadapraveÀasalanaÆ ¿eÀairva¸igv¤ttibhiÅ . are said to be vast because of the amplitude of comment. when set all over the fires of cyclic destruction the stately mountin Meru topples down. illustration. by which are meant here logic. Being thus agitated. the vast ¿¡stras. 70. O mind.] ™ÌtÌÌâ ˜Ìâû: ¬ÌÕ˜ÌÌэÌÌtÌÍtÌ ™ÌÙOÌ̍tÌÌÍOÌî¥ÌÍ¡ôtÌ: ²Ì˜ÌÙ‡ùÌ: ¨ÌÙ−™ÌэtÌ ÌëZÌÙœú˜ÌFòœúOÌëÌ·þ̡͍ô™ÌÌ: * ŒÌœúÌ OÌZ\ôt™ÌtÌÉ ŒÌœúÍš̜úÌÌzæùœúÍÌ ŒÌßtÌÌ ¨ÌÍœúœâú FòÌ ¥ÌÌtÌÌÊ FòÍœúFò¡ô—ÌFòsÌÊFêòZ̡̏âô ** 72** yato meruÅ ¿r¢m¡nnipatati yug¡nt¡gnivalitaÅ samudr¡Å ¿uÀyanti pracuramakaragr¡hanilay¡Å . and wanderest all round the four quarters. The other reading. +Ìt˜Ì¡ôՍ̘ÌÆ.Vairagya Satakam bhr¡nty¡pi j¡tu vimalaÆ katham¡tmaninaÆ na brahma saÆsm¡rasi nirv¤timeÀi yena . etc. 72. the seas which are the abode of numerous sharks and aquatic animals are dried up. 72. the Sm¤itis. being its substance or reality... grammer. even by mistake. which give us. (which is. thou dost not once concentrate on that Brahman.. Seeing that.. [The śãstras. 'submerged in Self'.

and even the son turns hostile. Oh.May be taken to qualify ÌÙ˜ÌÌɲ̘ÌÆ or FÙòÌ˜ÌÆ If it be taken to qualify the former.According to Hindu mythology the mountains are regarded asa the supporters of the earth. youthful women at once fly away from him. it would mean: this framework of bones (meaning the old man). Seeing the grey hairs on the head of a man. the eyesight is lost. though held firm by the feet of mountains. emblematic of discomfiture by old age.] OÌÌwÌÉ ²ÌÉFÙòÍZÌtÌÉ OÌÍtÌÏ¥ÌOÌÍ¡ôtÌÌ —Ìë®õÌ ZÌ zùtÌÌ¥ÌÍ¡ô‹ÊùÍ®õÌʨ™ÌÍtÌ ¥ÌŒÌÊtÌâ –Ì̜͌útÌÌ ¥ÌEwÌÉ ZÌ ¡ôÌ¡ôÌ™ÌtÌâ * ¥ÌÌE™ÌÉ ÌÌ͇ù™ÌtÌâ ZÌ –Ì̍ŒÌ¥Ì`̍ÌÌâ —ÌÌ™ÌÌÊ Ì ¨ÌÙ¬ÌÙ−ÌtÌâ ·þÌ Fò®Éõ Ìٝû−̲™Ì `ÌÕsÌʥ̙̲Ì: ÌÙwÌÌâ%™Ì͘ÌwÌÌ™ÌtÌâ ** 73 ** g¡traÆ sa´kucitaÆ gatirvigalit¡ bhraÀ¶¡ ca dant¡valird¤À¶irna¿yati vardhate badhirat¡ vaktraÆ ca l¡l¡yate . ¡ropit¡sthi¿atakaÆ parih¤tya y¡nti ca¸·¡lakupamiva d£rataraÆ taru¸yaÅ . which is as unsteady as the tip of the ear of a young elephant! [ŒÌœúÍš̜ú ..Vairagya Satakam earth (itself) comes to an end. ™ÌÙOÌ̍tÌÌÍOÌî . v¡kyaÆ n¡driyate ca b¡ndhavajano bh¡ry¡ na ¿u¿ruÀate h¡ kaÀ¶aÆ puruÀasya j¢r¸avayasaÅ putro'pyamitr¡yate . what to speak of this body. as if from a Chandãla's (the untouchable in caste) well whereon is placed a structure of bones! [+ÌœúÌâ͏ÌtÌÌѲy̨ÌtÌFÉò . 73. deaffness increases.... It was a custom in former times with the Chandãlas to line their well with bones for ornamentation] ™ÌÌ¥Ìt²¥Ì²yÌ͘ÌzÉù ¨ÌœúÕœú˜Ìû`ÌÉ ™ÌÌ¥ÌaÌœúÌ zÜùœútÌÌâ ™ÌÌ¥Ì[Ìâэ‡ù™Ì¨ÌÍHòœúÌëÍtÌ·þtÌÌ ™ÌÌ¥ÌtKÌ™ÌÌ⠍ÌÌ™ÌÙ−Ì: * +Ìt˜Ì¬Ìâ™ÌÍ²Ì tÌÌ¥Ìzâù¥Ì Í¥ÌzÙù−ÌÌ FòÌ™ÌÊ: Ìë™ÌvÌÌ⠘̷þ̍ÌÆ Page 36 . relatives do not value (one's words.The cosmic conflagration at the end of a cycle. the misery of a man of worn-out age! ¥ÌsÌË Í²ÌtÌÉ cÌÍhõÍtÌ ¥ÌÕK™Ì ̜ͨúÌâû·þÌsÌÌÉ ²yÌ̍ÌÉ `Ìœú̏ÌÍœú—̥̲™Ì tÌzùÌ ÌÙ˜ÌÌɲ̘ÌÆ * +ÌœúÌâ͏ÌtÌÌѲy̨ÌtÌFÉò ÌÍœúÀþt™Ì ™ÌÌэtÌ ZÌsn÷Ì¡ôFÙòÌÍ˜Ì¥Ì zÜùœútÌœÉú t̝ûs™Ì: ** 75 ** var¸aÆ sitaÆ jha¶iti v¢kÀya ¿iroruh¡¸¡Æ sth¡naÆ jar¡paribhavasya tad¡ pum¡Æsam . 75 . the teeth fall out. the gait becomes unsteady. 74. (In old age) the body becomes shrivelled. the wife does not nurse. the mouth slavers. 73 .

jar¡ dehaÆ m¤tyurharati dayitaÆ j¢vitamidaÆ sakhe n¡nyacchreyo jagati viduÀo'nyanna tapasaÅ .Vairagya Satakam ²ÌÉzùÕ÷Ì⠗̥̍Ìâ tÌÙ FÜòÌL̍̍ÌÉ Ìët™ÌŒ™Ì˜Ì: FòÕ‹ù¨Ì: ** 75 ** y¡vatsvasthamidaÆ ¿ar¢ramarujaÆ y¡vajjar¡ d£rato y¡vaccendriya¿aktirapratihat¡ y¡vatkÀayo n¡yuÀaÅ . Ah! friend. 77... as long as the powers of the senses are unaffected and life is not decaying. 76 . while we are ambitious with minds pitched on vast gain. or shall we amiably serve (our) wives graced by virtues? Shall we drink of the currents of scriptural literature. ¡tma¿reyasi t¡vadeva viduÀ¡ k¡ryaÅ prayatno mah¡n sand¢pte bhavane tu k£pakhananaÆ pratyadhyamaÅ k¢d¤¿aÅ . As long as this body is free from disease and decrepitude. nothing is good for the wise in this world excepting the practice of austerities! ˜Ì̍Ìâ ˜¡ôÌÍ™ÌÍÌ LÌÑsn÷tÌâ ZÌ ¥Ì²ÌÙÍÌ ¥™ÌyÌä Ìë™ÌÌtÌâ%ÏyÌÍÌ Page 37 . 75.. for when the house is on fire what avails setting about digging a well (for water)? t̲̏™ÌtÌ: ²ÌtÌ: ÍFò˜ÌÍŒÌ͍̥Ì̲Ì̘Ì: ²ÌÙœúÌzùÖ OÌÙsÌÌâzùÌœú̍zùÌœú̍ÌÙtÌ ÌÍœúZÌœú̘Ì: ²Ì̙̘ͥ̍ÌÆ * ͏̖Ì̘Ì: ¨Ì̵ÌÌæŒÌ̍ÌÙtÌ Í¥Ìͥ̌ÌFòÌ¥™Ì̘ÌßtÌœú²ÌÌ Ì ͥ̅: ÎFò FÙò˜ÌÊ: FòÍt̙̏Ì͍̲Ìâ−ÌÌ™ÌÙÍ−Ì `̍Ìâ ** 76 ** tapasyantaÅ santaÅ kimadhiniv¡s¡maÅ suranad¢Æ gu¸od¡r¡nd¡r¡nuta paricar¡maÅ savinayam .. 77 . or of the nectar of diverse poetical literature? Man having the longevityy of a few twinklings of the eye. as long as senility is far off. wise persons should put forth mighty exertions for the sake of their supreme good. These rulers of the world have minds restless like a horse and (therefore) are difficult to please. Shall we live by the celestial river practising austerities. we do not know which (of these) to undertake! zÙùœúÌœú̆ÌFò¬ZÌ̘ÌÕ tÌÙœúOÌZÌ¡ôÍZÌuÌÌ: ÍKÌÍtÌ—ÌÙ`ÌÌ⠥̙ÌÉ ZÌ ²yÌÜ¡âôZ\ôÌ: ²Ì̷٘þÍtÌ •ò¡âô –ÌŒzù˜ÌÌ²Ì: * `ÌœúÌ zâù·Éþ ˜Ìßt™ÌÙ·ÊþœúÍtÌ zùÍ™ÌtÌÉ `ÌÕÍ¥ÌtÌ͘ÌzÉù ²ÌLÌ⠍Ì̍™ÌZ\Èâô™ÌÌâ `ÌOÌÍtÌ Í¥ÌzÙù−ÌÌâ%™ÌÌ t̲̏Ì: ** 77 ** dur¡r¡dy¡ka¿rc¡m¢ turagacalacitt¡Å kÀitibhujo vayaÆ ca sth£lecch¡Å sumahati phale badhdamanasaÅ .. pib¡maÅ ¿¡straudh¡nuta vividhak¡vy¡m¤taras¡ nna vidmaÅ kiÆ kurmaÅ katipayaniseÀ¡yuÀi jane . 76. so long. 75 . age steals away bodily strength and death cuts short this dear life..

œú˜™ÌÉ ·þ˜™ÌÊtÌ¡Éô Ì ÎFò ¥Ì²ÌtÌ™Ì⠬̥™ÌÉ Ì OÌâ™ÌÌÍzùFòÉ ÎFò ¥ÌÕ ÌëÌs̲̘Ì̲Ì̘ÌÌO̘̲ÌÙLÌÉ Ìæ¥ÌÌÍŒÌFòÌëÕtÌ™Ìâ * ÎFòtÌÙ —Ìë̍t̏ÌtÌRÆóȌÌK̥̥̏̍™ÌÌ¡ôÌ¡ôÍzùÌÌRÆóFÙòœúâ Z\ôÌ™ÌÌZÌqÆøZÌ¡ô˜ÌÌFò¡ô™™Ì ²ÌFò¡Éô ²ÌtÌÌ⠥̍Ì̍tÌÉ OÌtÌÌ: ramyaÆ harmyatalaÆ na kiÆ vasataye ¿ravyaÆ na gey¡dikaÆ Page 38 . those who sue for favours have departed in disappointment.. yuktaÆ kevalametadeva sudhiy¡Æ yajjahnapakany¡payaÅ putagr¡vagir¢ndrakandarata¶¢kujje niv¡saÅ kvacit . [`̶ÌÙFò™ÌÌ .. Examination of the traditional place where the ķÀi is supposed to have lived in ancient times. 79. kopop¡hitab¡ÀpavabandutaralaÆ ramyaÆ priy¡y¡ mukhaÆ sarvaÆ ramyamanityat¡mupagate citte kiµcitpunaÅ .The Gańgã is so called on account of the myth that ķÀi Jahnu drank it up and then disgorged it through his ear to thigh. there remains only one thing proper for the wise . when in its course towards the Bay of Bengal after its descent from the heavens it overflowed the sacrificial platform of the rsi.residence somewhere in a grove on the side of a valley of the Himalayas whose rocks are purified by the waters of the Gańgã i.. retainers have left.. Everything is charming. but nothing is so when the mind is possessed by the evanescence of things. suggests the likelihood of the course of the river being obstructed by an extensive eminence with pervious soil and of its delayed emergence on the other side. friends have dwindled away. delightful are the pleasure of wise men's society.] œú˜™ÌÌ©Ì̇ù˜ÌÍœúZ̙̲tÌßsÌ¥ÌÍtÌ œú˜™ÌÌ ¥ÌÌ̍tÌ: ²yÌ¡ôÕ œú˜™ÌÉ ²ÌÌŒÌٲ̘ÌÌO̘ÌÌOÌt̲ÌÙLÌÉ FòÌ¥™Ìâ−ÌÙ œú˜™ÌÌ: FòyÌÌ: * FòÌâÌÌâÌÌÍ·þtÌ–ÌÌ−Ì¥Ì–̍zÙùtÌœú¡Éô œú˜™ÌÉ ÍÌë™ÌÌ™ÌÌ ˜ÌÙLÌÉ ²Ì¥ÌË œú˜™Ì˜Ì͍Ìt™ÌtÌ̘ÌُÌOÌtÌâ ÍZÌuÌâ ÍFòÍfÌtÌٍÌ: ** 79 ** ramy¡¿c¡dramaricayast¤¸avati ramy¡ van¡ntaÅ sthal¢ ramyaÆ s¡dhusam¡gam¡gatasukhaÆ k¡vyeÀu ramy¡Å kath¡Å .Vairagya Satakam KÌÕsÌ⠖̍ŒÌÙ`̍Ìâ OÌtÌ⠏ÌÍœú`̍Ì⠍̮âõ ¨ÌÌæ™ÌÌè¥ÌÌâ * ™ÌÙHÉò Fâò¥Ì¡ô˜ÌâtÌzâù¥Ì ²ÌÙ̙͌ÌÌÉ ™Ìa̶ÌÌFò™Ì̙̏Ì: ÌÙtÌOÌëÌ¥ÌÍOÌœúՍ‡ùFòzùœútÌhõÕFÙòaÌâ ͍̥Ì̲Ì: E¥ÌÍZÌtÌÆ ** 78 ** m¡ne ml¡yini kha¸·ite ca vasuni vyarthe pray¡te'rthini kÀ¢¸e bandhujane gate parijane naÀ¶e ¿anairyauvane . and delightful the face of the beloved swimming in the tear-drops of (feigned) anger. Delightful are the rays of the moon. 79 . 78. When honour has faded. wealth has become ruined. and youth has gradually decayed. 78 . delightful the grassy plots in the outskirts of the forest. delightful the narratives in poetical literature.

mano mandaspandaÆ bahirapi cirasy¡pi vim¤¿anna j¡ne kasyauÀ¡ pari¸atipud¡rasya tapasaÅ . deep-rooted infatuation for the female elephant of sense-object. [+̍ÌÌ™Ì is an elephant-trap.. 82. kintu bhr¡ntapata´gapakÀapavanavy¡loladip¡´kuracch¡y¡ca·hcalam¡kalayya sakalaÆ santo van¡ntaÆ gat¡Å 80. regarding these things as unstable as the shadow of a lamp's flame flickering through the puff of the wings of a deluded moth.] +̲ÌɲÌÌœúœúÌÑtwÌ—Ì٥̍Ì͘ÌzÉù ÍZ̍¥ÌtÌÉ tÌÌtÌ tÌÌ‹ù RÆóÌæ¥Ì̲˜ÌÌFÉò œú̙̍̏Ìzù¥ÌÖ ¬ÌÌâw̘ÌÌOÌË OÌtÌÌâ ¥ÌÌ * ™ÌÌâ%™ÌÉ ŒÌuÌâ Í¥Ì−Ì™ÌFòÍœúsÌÕOÌÌqøOÌÜqø—ÌÕ˜ÌÌÌ KÌՖ̲™ÌtÌ: FòœúsÌFòÍœúsÌ: ²Ìə̘Ì̡̙̍ôÕ¡ô̘ÌÆ ** 81 ** ¡saÆs¡rar¡ttribhuvanamidaÆ cinvantaÆ t¡ta t¡d¤ ´naiv¡sm¡kaÆ r¡yanapadav¢Æ ¿rotram¡rgaÆ gato v¡ . the cultivation of Vedic wisdom. wise men have gone away to the forest. On Hear! In our quest through the three worlds from the very beginning of their creation.Vairagya Satakam kiÆ v¢ pr¡¸asam¡s¡m¡gamasukhaÆ naiv¡dhikapr¢taye . that can lay the art of a controlling trap for the elephant of his mind when maddened by the mysterious. 82 .. Another reading is +Ì¡ôÌÌ which means 'a tying post for an elephant'. yo'yaÆ dhatte viÀayakari¸¢g¡·hag£·habh¢m¡na kÀ¢basyantaÅ kara¸akari¸aÅ saÆyam¡nayal¢l¡m .. Page 39 .. of which (unlike other vows) the only fruit is spiritual practice. very pleasing? Yet. [—Ìë̍tÌ also means 'hovering'. KÌՖ̲™Ì 'of the maddened'] ™ÌzùÌtÌt̲¥ÌZ\ôzÉù ̷ͥþœús̘Ì̏ÌÊs™Ì˜Ì¨ÌÌÉ ²Ì·þÌ™Ìé ²ÌÉ¥Ì̲Ì: ¬ÌÙt̘Ìُ̘ÌæFò¥ÌêtÌ•ò¡ô˜ÌÆ * ˜ÌÌÌ⠘̍zù²ÌzÉù –ÌÍ·þœúÍÌ ÍZÌœú²™ÌÌÍÌ Í¥Ì˜Ìߨ̍Ì `Ì̍Ìâ Fò²™ÌÌæ−ÌÌ ÌÍœúsÌÍt̏ÌÙzùÌœú²™Ì t̲̏Ì: ** 82 ** yad¡tatasvacchandaÆ vihara¸am¡rpa¸yama¿anaÆ sah¡ryaiÆ saÆv¡saÅ ¿rutamupamaikavrataphalam . this food to which no meanness attaches. 81 . dear as life itself. This freedom to wander about. 81. none such has come within sight or hearing. the company of holy men. Is not a palace pleasant to dwell in? Is not music with its accompaniments agreeable to listen to? Is not the society of women.

83 . Alas! Youth has also passed awy from the body. This is said to be the only fruit borne by the pursuit of this vow. [This sloka has been brought forward by the poet as a doubt may arise in the mindfrom the preceding sloka where the poet says Śiva is the only Lord to take refuge in.to such a consummation. and so of the worries. then the word would mean 'slayer of the Janas' (demons living in the sea). Desires have worn off in our heart. the Lord of the universe and Visnu. If the former meaning be taken. ˜Ì·âþ«Ìœâú ¥ÌÌ `ÌOÌtÌ̘Ì̫̜͌âú `̍ÌÌzÊùÌâ ¥ÌÌ `ÌOÌzùzùÌœúÌt˜ÌÍÌ * Ì ¥Ì²tÌÙ—ÌæzùÌëÍt̏ÌÍuÌœúѲtÌ ˜Ìâ tÌyÌÌÍÌ —ÌÍHò²t̝ûsÌâzÙù¨ÌâLÌœâú ** 84 ** mahe¿vare v¡ jagat¡madhi¿vare jan¡rdane v¡ jagadand¡r¡tmani . all-destroying. 83. namely. na vastubhaidapratipattirasti me tath¡pi bhaktistaru¸endu¿ekhare . 84. of the world.. or the devotion to one's own ideal. what noble austerities may lead! [=Ì¨Ì˜Ì is the cessation of illusions. This is what is called Istanista. ¬ÌÙt̘ÌÆ or study of vedic wisdom. But still my devotion is (attached) to the One in whose crest there is the crescent moon.Vairagya Satakam the mind also restrained in its movement towards external things . 84 . kiÆ yuktaÆ sahas¡bhyupaiti balav¡nk¡laÅ k¤t¡nto'm¢ h¡ jµ¡taÆ madan¡ntak¡´ghriyugalaÆ muktav¡sti n¡ny¡ gatiÅ . The powerful. I know not after lifelong reflection.. the verb +zÊù meaning both 'destroying' and 'protecting'..] `ÌÕsÌÌÊ D¥Ì ˜ÌÌÌâœúyÌ©Ì Àþzù™Ìâ ™ÌÌtÌÉ ZÌ t̆Ìæ¥ÌÌÉ ·þtÌÌWâó−ÌÙ OÌÙsÌÌ©Ì ¥Ì†•ò¡ôtÌÌÉ ™ÌÌtÌÌ OÌÙsÌbÌæϥ̍ÌÌ * ÎFò ™ÌÙHÉò ²Ì·þ²ÌÌ—™ÌُÌæÍtÌ –Ì¡ô¥Ì̍FòÌ¡ô: FßòtÌ̍tÌÌâ%˜ÌÕ ·þÌ bÌÌtÌÉ ˜ÌzùÌ̍tÌFòÌÑRÆóQÌì™ÌÙOÌ¡Éô ˜ÌÙHò¥ÌÌѲtÌ Ì̍™ÌÌ OÌÍtÌ: ** 83 ** j¢r¸¡ eva manoratha¿ca h¤daye y¡taÆ ca tadyauvanaÆ hant¡´geÀu gu¸¡¿ca vandyaphalat¡Æ y¡t¡ gu¸ajµairvin¡ . other vows being ordained to bear fruits in the form of worldly prosperity.Śiva is so called in allusion to His having turned the god Cupid to ashes on the eve of His marriage with Gaurĩ]. The word `̍ÌÌzÊùÌ has been variously derived. I make no difference in substance between Siva.. Here the poet says that really there is no difference between Śiva and ViÀĦu. the inmost Self of the universe.] Page 40 . but he is by nature attached to Siva. [˜ÌzùÌ̍tÌFò . The virtues have proved barren for want of appreciative admirers. unrelenting Death is fast hastening in! What is to be done? Ah me! I see there is no other refuge left except the feet of the Destroyer of Cupid.

Sitting in a peaceful posture.Vairagya Satakam `ÌOÌzùtÌœúÌt˜ÌÍÌ . bhav¡bhogodvign¡Å ¿iva ¿iva ¿ivetyuccavacasaÅ kad¡ y¡sy¡mo'ntargabahunab¡Àp¡kulada¿¡m .. 86 . vayaÆ pu¸y¡ra¸ye pari¸ata¿araccandrakira¸¡sriy¡m¡ neÀy¡mo harajara¸acintaika¿ara¸¡Å . (3) 'One who is the Self of all in the universe'. in the holy forest. nights aglow with the beams of full autumnal moon. remembering the course of destiny which ends so ruefully in this world and. Śiva. crying aloud 'Śiva. somewhere on the banks of the heavenly river which shines with the white glow of the bright-diffused moonlight. Śiva. ²•Ùòœút̲•òÌœú`™ÌÌât²Ì̥̌Ì͍ÌtÌtÌ¡âô E¥ÌÌÍÌ ÌÙÍ¡ôÌâ ²ÌÙLÌ̲ÌՍÌÌ: ¨Ì̍ẗù͍Ì−ÌÙ œú`̍ÌÕ−ÌÙ †Ù²ÌÍœútÌ: * —Ì¥ÌÌ—ÌÌâOÌÌâ͈ùOÌîÌ: Í¨Ì¥Ì Í¨Ì¥Ì Í¨Ì¥Ìât™ÌÙ[Ì¥ÌZ̲Ì: FòzùÌ ™Ì̲™Ì̘ÌÌâ%tÌOÌÊ–Ì·ÙþÌ–ÌÌ−ÌÌFÙò¡ôzù¨Ì̘ÌÆ ** 85 ** sphuratasph¡rajyotsn¡dhavanitatale kv¡pi puline sukh¡s¢n¡Å ¿¡ntadvaniÀu rajan¢Àu dyusaritaÅ ... meditating on the feet of Hara (i.e. (4) 'in whose Self is the whole universe']. Śiva). O! we shall spend. as the only refuge for us..' ah! when shall we attain that ecstasy which is characterized by copious tears of joy held in internal control! [The last line also reads differently . FòzùÌ ¥ÌÌœúÌs̲™Ì̘̘̜útÌÍhõœúÌâŒÌÍ²Ì ¥Ì²Ì¥Ì²Ì̍Ì: FòÌæÌՍÌÉ Í¨ÌœúÍ²Ì zùŒÌ̍ÌÌâ%gÌ͍̏ÌÙhõ˜ÌÆ * +™Ìâ OÌÌæœúՍÌÌyÌ Íw̏ÌÙœú·þœú ¨Ì˜—ÌÌâ ÍwÌÌ™ÌÌ Ìë²ÌÕzùÌât™ÌÌFêòÌâ¨ÌэÌ͘Ì−ÌÍ˜Ì¥Ì Ìâ−™ÌÌÍ˜Ì Ízù¥Ì²Ì̍ÌÆ ** 87 ** Page 41 .When shall we have our eyes filled with copious tears arising out of joy?'] Í¥ÌÍtÌsÌä ²Ì¥Ìʲ¥Ìâ t̝ûsÌFòûsÌ̏ÌÜsÌÊÀþzù™ÌÌ: ²˜ÌœútÌ: ²ÌɲÌÌœâú Í¥ÌOÌÙQ̏ÌÍœúsÌ̘ÌÌÉ Í¥ÌÍŒÌOÌÍt̘ÌÆ * ¥Ì™ÌÉ ÌÙs™ÌÌœús™Ì⠏ÌÍœúsÌt̨̜ú[̍‡ùÍFòœúsÌÌͳ̙Ì̘ÌÌ Ìâ−™Ì̘ÌÌâ ·þœú`ÌœúsÌÍZ̍tÌæFò¨ÌœúsÌÌ: ** 86 ** vitir¸e sarvasve taru¸akaru¸¡p£r¸ah¤day¡Å smarantaÅ saÆs¡re vigughapari¸¡m¡Æ vidhigatim . 85. with a heart filled with tender compassion. during nights when all sounds are stilled into silence.This word has been variously interpreted: (1) 'the inmost Self of the Universe'. and fearful of the miseries of birth and death. 85 . 86.FòzùÌ ²™Ì̘Ì̍̍zùÌâ{ùtÌ–Ì·Ùþ¡ô–ÌÌ−Ì̲ÌÙ¡ô‹ù¨Ì: . or it may mean. Giving away all possessions. (2) 'One who is the knower of all inner things in the universe'.

O Thou Enem of Cupid..Vairagya Satakam kad¡ v¡r¡¸asy¡mamarata¶irodhasi vasanvas¡naÅ kaup¢naÆ ¿irasi ndadh¡no'µjanipu¶am . kad¡ ¿ambho bhaviÀy¡mi karmanirm£lanakÀamaÅ . ¡tm¡r¡maÅ phal¡¿¢ guruvacanaratastvatpras¡d¡tasmar¡re duÅkhaÆ mokÀye kad¡haÆ samakaracara¸e puÆsi sevasumuttham . 88 ..'Oh Lord of Gaurĩ.e.. on the object of my meditation . 89.'With the sign of a shark in the feet'. and devoted to the guru's words when shall I. Having bathed in the waters of the Ganga and worshipped Thee. crying out . the Giver of all good. naked). by my stony bed within the mountain cave.] DFò̘ÌÕ ÍÌ:²Ìß·þ: ¨Ì̍tÌ: ÌÌÍs̏ÌÌwÌÌâ ÍzùO̘–Ìœú: * FòzùÌ ¨Ì˜—ÌÌâ —ÌÍ¥Ì−™ÌÌÍ˜Ì Fò˜ÌÊ͍̘ÌÜÊ¡ôÌK̘Ì: ** 89 ** ek¡m¢ niÅsp¤haÅ ¿¡ntaÅ p¡¸ip¡tro digambaraÅ .. free from desires. have mercy!' ²ÌÌt¥ÌÌ OÌÌRÆóOÌæ: Ì™ÌÌâÍ—Ì: ¨ÌÙÍZÌFÙò²Ì٘̕ò¡æôZÌÊÍ™Ìt¥ÌÌ Í¥Ì—ÌÌâ t¥ÌÌÉ †â™Ì⠆̍ÌÉ ÍÌ¥Ìâ¨™Ì ÍKÌtÌՌ̜úFòÙ ·þœúOÌë̥̙̏ÌÊRóÆ Fò˜ÌÜ¡âô * +Ìt˜ÌÌœú̘Ì: •ò¡ǫ̂ÌÕ OÌٝû¥ÌZ̜̍út̲t¥ÌtÌë²ÌÌzùÌt̲˜ÌœúÌœâú zÙù:LÌÉ ˜ÌÌâK™Ìâ FòzùÌ·Éþ ²Ì˜ÌFòœúZÌœúsÌ⠏ÌÙÉÍ²Ì ²Ìâ¥Ì²ÌÙ˜ÌÙty̘ÌÆ ** 88 ** sn¡tv¡ g¡´gaiÅ payobhiÅ ¿ucikusumaphalaircayitv¡ vibho tv¡Æ dyeye dy¡naÆ nive¿ya kÀit¢dharakuharagr¡vaparya´kam£le . through Thy grace become released from the grief which has arisen from my serving the man of prosperity? [²Ì˜ÌFòœúZÌœúsÌâ . 89 . 88.. residing on the banks of the celestial river in Varanasi. said to be a sign of uncommon prosperity according to the science of diniation by bodil signs. aye gaur¢n¡tha tripurahara ¿ambho trinayana pras¢doty¡kro¿annimiÀamiva neÀy¡mi divas¡n . clad in a kaupĩna (lion-cloth) and with folded hands raised to the forehead. with only the hand to eat from and the four quarters for varment (i. 87. when shall I. the Slayer of Tripura. be able to root outall karma? ÌÌÎsÌ ÌÌwÌ™ÌtÌÌÉ ÍÌ²ÌOÌʨÌÙÍ`̍ÌÌ —ÌæKÌâsÌ ²ÌÉtÌÙ−™ÌtÌÌÉ ™ÌwÌ E¥ÌÌÍÌ ÍÌ−ÌÕzùtÌÌÉ –Ì·ÙþtÌßsÌÉ Í¥Ì«ÌÉ ˜ÌÙ·Ùþ: Ì¨™ÌtÌ̘ÌÆ * +t™ÌÌOÌâ%ÍÌ t̍ÌæœúLÌsn÷Ìœú˜Ì̍̍zù̥̖ÌÌâŒÌ²ÌߨÌÌ ˜ÌŒ¥ÌÌ FòÌâ%ÍÌ Í¨Ì¥ÌÌë²ÌÌzù²ÌÙ¡ô—Ì: ²ÌɏÌt²™ÌtÌâ ™ÌÌâÍO̍Ì̘ÌÆ ** 90 ** p¡¸iÆ p¡trayat¡Æ nisarga¿ujin¡ bhaikÀe¸a santuÀyat¡Æ Page 42 . theThree-eyed. When shall I pass the days like a moment. 87 . with unblemished fruits and flowers and having concentrated my mind. peaceful in mind. O Lord. living alone. O Śiva. living on fruits..blissful in the Self alone.

[Just as a fish cannot set up a swaying of the ocean. if one wanders alone without any let or hindance..for such yogis indeed the path which is easy of access by Śiva's grace becomes attainable. Page 43 . who are contended with begged food..] ˜ÌÌtÌ¡ÊôÑK˜Ì —Ì`̲¥Ì FÉòÍZÌt̜̏Éú ˜ÌtFòÌRÆóKÌÕsÌÕ ˜ÌÌ ²˜Ì —ÌÜ —ÌÌäOÌâ−ÌÙ ²Ìß·þ™Ì̥̲tÌ¥Ì ¥Ì¨Ìâ FòÌ ÍÌ:²ÌߏÌÌsÌ̘ÌÍ²Ì * ²Ì†:²™ÌÜt̡̏ǫ̂̏Ìw̏ÌÙÍhõFò̏ÌÌwÌ⠏ÌÍ¥ÌwÌÕFßòtÌærbhi¿r¡vastubhireva samprati vayaÆ v¤ttiÆ sam¢r¡mahe . 91. whoeven before giving up the body experience the uninterrupted Supreme Bliss . if the mind is always calm.. which being a limited thing is of little importance to the wise man. that is to say.. Can his universe. FòÌæÌՍÌÉ ¨ÌtÌLÌsn÷`Ì`ÌÊœútÌœÉú FòyÌÌ Ìٍ̲tÌÌ‹ù¨ÌÕ Ìæͩ̍t™ÌÉ ÍÌœúÌæK̨̘̍ÌÉ ÍÌ‡ùÌ ¨˜Ì¨Ì̍Ì⠥̍Ìâ * ²¥ÌÌt̍w™ÌâsÌ ÍÌœúRÆóFÙò¨ÌÉ Í¥Ì·þœúsÌÉ ²¥Ì̍tÌÉ Ìë¨Ì̍tÌÉ ²ÌzùÌ ²yÌæ™ÌÌÊ ™ÌÌâO̷̘þÌât̲̥Ìâ%ÍÌ ZÌ ™ÌÍzù wÌæ¡ôÌE™ÌœúÌ`™ÌâÌ ÍFò˜ÌÆ ** 91 ** â kaup¢naÆ ¿atakha¸·ajarjarataraÆ kanth¡ punast¡d¤¿¢ nai¿cintyaÆ nirapaikÀama¿anaÆ nidr¡ ¿ma¿¡ne vane . a mere image in Pure Consciousness. 91 .. who repose themselves anywhere (i.. obtained unconditionally from begging.. 92 . pure by itself. and sleep on a cremation ground or in the forest. if one is free from all disquieting thought. 92. 90 . and if one is steadfast in the festive joy of yoga. 93 . engender greed in wise men? The ocean surel does not become agitated by the moement of a little fish. to any idea of covetousness. which is but a mere reflection. If there is a kaupina (even) worn out and shredded a hundred times and a wrapper also of the same condition.e. Those who hae only their hand to eat from. if food there is. 90. so this universe. who constantly regard the universe like almost a blade of grass... of mokÀa or supreme liberation). what is then worth the rulership of the three worlds? –ÌêºÌsnÉ÷ ˜Ìsn÷¡ôÕ˜ÌÌwÌÉ ÎFò ¡ôÌâ—ÌÌ™Ì ˜ÌÌѲ¥ÌÌ: ¨Ì•òÍœú²•ÙòÍœútÌâÌÌÑ¥ŒÌ KÌÙ–ŒÌÌâ Ì LÌ¡Ùô `ÌÌ™ÌtÌâ ** 92 ** brahm¡¸·aÆ ma¸·al¢m¡traÆ kiÆ lobh¡ya manasvinaÅ ¿apharisphuriten¡vdhi kÀubdho na khalu j¡yate .Vairagya Satakam yatra kv¡pi niÀ¢dat¡Æ bahut¤¸aÆ vi¿vaÆ muhuÅ pa¿yat¡m . ˜Ìsn÷Í¡ô may simply mean 'an orb'. cannot move the wise men who identify themselves with it. sv¡tantrye¸a nira´ku¿aÆ vihara¸aÆ sv¡ntaÆ pra¿¡ntaÆ sad¡ sthairy¡ yogamahotasave'pi ca yadi trailokyar¡jyena kim . aty¡ge'pi tanairakha¸·aparam¡nand¡vabodhasp¤¿¡ madhv¡ ko'pi ¿ivapras¡dasulabhaÅ sampatsyate yogin¡m . (The path. require no house or bed).

his worn out garment is made up of rags cast away in streets. in a receptcle of palãśa leaves pieced together on the spot. There lives the real ascetic who feeds himself on alms. the arms of his ample pillow. the sky is his canopy.e. and rejoicin in the company of abneation as his wife. 95. 95 . O Mother Lakshmi (Goddess of wealth). Í—ÌKĮ̀ÌÕ `̘̍̆²ÌRÆóOÌœúÍ·þtÌ: ²¥Ì™ÌuÌZÌâ®õ: ²ÌzùÌ ·þ̍ÌÌzù̍Ì̜ͥúHò˜ÌÌOÌÊ͍̜útÌ: FòÍ©Ìȕ̲¥ÌÕ Ñ²yÌtÌ: * œúy™ÌÌFòÕsÌĘ̂ͥÌÕsÌÊ`ÌÕsÌʥ̲̍Ì: ²ÌɏÌëÌ÷ÌFòy̲̍ÌÌâ ͍̘ÌÌʍÌÌâ ͍̜ú·ÉþFßòÍtÌ: ¨Ì˜ÌFÙòLÌÌ—ÌÌâOÌæFò–ÌŒzù²Ìßœú: ** 95 ** bhikÀ¡¿¢ janamadyasa´garahitaÅ svayattaceÀ¶aÅ sad¡ h¡n¡d¡naviraktam¡rganirataÅ ka¿cittapasv¢ sthitaÅ . 94 .Vairagya Satakam rbhogeÀu sp¤hay¡vastava va¿e k¡ niÅsp¤p¡¸¡masi .. the sage lies down happily and peacefully.. do not long for me. the autumnal moon is his lamp... but what art thou to us who are free from desires? Nowwe wish to live upon food ariticles obtained from beging and placed. like a monarch of undiminished glory.. sadyaÅsy£tapal¡¿apatrapu¶ik¡p¡tre pavitr¢k¤tairbhi¿r¡vastubhireva samprati vayaÆ v¤ttiÆ sam¢r¡mahe . 93 .] ˜Ì·þ̨̙™ÌÌ Ìßy¥ÌÕ Í¥ÌÌÙ¡ô˜ÌÙ–ÌŒÌ̍ÌÉ —ÌÙ`Ì¡ôtÌÌ Í¥ÌtÌ̍ÌÉ ZÌÌFǫ̀ÌÉ ¥™Ì`̘̍ÌÙFòÜ ¡ôÌâ%™Ì˜Ì̡͍ô: * ¨Ìœú[̍‡ùÌâ zùՏÌÌâ ̜ͥúÍtÌ¥Ì͍ÌtÌ̲ÌRÆóO̘ÌÙÍzùtÌ: ²ÌÙLÌÕ ¨Ì̍tÌ: ¨ÌâtÌâ ˜ÌÙ͍̜út̍ÌÙ—ÌÜÍt̍ÌßÊÌ <¥Ì ** 94 ** mah¡¿ayy¡ p¤thv¢ vipulamubadh¡naÆ bhujalat¡ vit¡naÆ c¡k¡¿aÆ vyajamanuk£lo'yamanilaÅ . The earth is his vast bed. [The palãśa vessels are enjoined in the Smķtis as purifying the food kept in them. alwas free in his efforts (i. and his seat is a blanket received by chance. without obligation or restraint from outside and pursuing a path of indifference as regards what to give up or what to take. Those who desire enjoyment are subject to thee.. (comformably to its) being santified.. 93. he is devoid of pride and egoism and he is concerned only in enjoying the happiness arisin from the control of mind. ZÌsn÷Ì: ÍFò˜Ì™ÌÉ Íˆù`ÌÌÍtÌœúyÌ¥ÌÌ ¨Ì܇ùÌâ%yÌ tÌ̲̏Ì: ÎFò ¥ÌÌ tÌuÌ¥Ì̥ͥÌâFòÌâ¨Ì¡ô˜ÌÍtÌ™Ì׫̜ú: FòÌâ%ÍÌ ÍFò˜ÌÆ * Page 44 . 94. ¿araccandro d¢po virativanit¡sa´gamuditaÅ sukh¢ ¿¡ntaÅ ¿ete muniratanubh£tirn¤pa iva . rathy¡k¢r¸avi¿¢r¸aj¢r¸avasanaÅ sampr¡ptakanthasano nirm¡no niraha´k¤tiÅ ¿amakukh¡bhogaikabadhdasp¤raÅ . serve (thou) someone else. unattached to the society of men. the genial breeze his fan.

(if) beasts are contended with feeding on grass-spouts and lying on ground. ηþ²Į̀Ì܍™Ì˜Ì™ÌvÌ¡ô—™Ì˜Ì¨ÌÌÉ ŒÌÌwÌÌ ˜ÌûtFòÑŸÌtÌÉ ¥™ÌÌ¡ô̍ÌÌÉ Ì¨Ì¥Ì²tÌßsÌÌRÆóFÙòœúÌ—ÌÙ`̲tÌÙ®õÌ: ²yÌ¡ôÕ¨ÌÌ͙̍Ì: * ²Ì̲ÌÌœúÌsÌʥ̡ôRÆóQ̍ÌK̘Ì̙͌ÌÉ ¥ÌßÎuÌ FßòtÌÌ ²ÌÌ ÌßsÌÌÉ tÌ̘̍¥Ìâ−Ì™ÌtÌÌÉ Ìë™ÌÌэtÌ ²ÌtÌtÌÉ ²Ì¥Ìä ²Ì˜ÌÌÎ÷Ì OÌÙsÌÌ: ** 97 ** hiÆs¡¿£nyamayatnalabhyama¿anaÆ dh¡tr¡ marutkalpitaÆ vy¡l¡n¡Æ pa¿avast¤¸¡´kur¡bhujastuÀ¶¡Å sthal¢¿¡yinaÅ . 96. When accosted by people who loquaciously express doubt and surmise. KÀatriya. neither pleased nor displeased in mind.'But in rummaging for it all one's virtues are apt to come to an end. and those who seek this hae all their gunas invariably brought to their final dissolution. 96 . [When the guĦas .. or an ascetic. or a twice born.are finally reduced to the inactivity of equipoise.sattva.'] OÌWóÌtÌÕœâú Í·þ˜ÌÍOÌÍœú̡ͨôÌ–ÌŒzùÌ…̲̲̍™Ì –Ì꺌™ÌÌ—™Ì²ÌÌÍ¥Ì͌̍ÌÌ ™ÌÌâOÌ͍̇ùÌÉ OÌt̲™Ì * ÎFò tÌæ—ÌÌÊ¥™ÌÉ ˜Ì˜Ì ²ÌÙÍzù¥Ì²Ìæ™ÌÊwÌ tÌâ ͍Ìϥ̨ÌRÆóFòÌ: FòsnÜ÷™ÌtÌâ `Ìœúlö·þÍœúsÌÌ: ²¥ÌÌRÆóO̘ÌRÆóOÌâ ˜ÌzùÕ™Ìâ ** 98 ** ga´g¡t¢re himagiri¿il¡badhdapadm¡sanasya Page 45 . for men (also) with intelligence strong enough to lead across the ocean of transmigratory existene.. ityutpannavikalpajalpamukharair¡bh¡Àyam¡¸¡ janairna krudhd¡Å pathi naiva tuÀ¶amanaso y¡nti svayaÆ yog¢naÅ . or perhaps some supreme yogi with his mind full of the discrimination of Reality'.. 97. the yogi reaches beyond mãyã. The Brãhmana. while the Sûdra belongs to the fourth caste. s¡s¡r¡r¸avala´ghanakÀamadhiyaÆ v¤ttiÆ k¤t¡ s¡ n¤¸¡Æ t¡manveÀayat¡Æ pray¡nti satataÆ sarve sam¡ptiÆ gu¸¡Å . or a Sudra. [The Chandãla is accursed beyond the pale of the four castes. The last line may also be interpreted differently . (If) for serpents (even) air has been provided b the Creator as food obtainable without killing or toiling. 97 . rajas and tamas . and Vaiśya form the three twice-born castes]..Vairagya Satakam <t™ÌÙtÌÌÍ¥ÌFòŸÌ`ÌŸÌ˜ÌÙLÌœæúœúÌ—ÌÌ−™Ì˜ÌÌsÌÌ `̍ÌæÌÊ FêÙòŒzùÌ: ÌÍyÌ Ìæ¥Ì tÌÙ®õ˜ÌÌ²ÌÌâ ™ÌÌэtÌ ²¥Ì™ÌÉ ™ÌÌâOÌՍÌ: ** 96 ** ca¸·¡Å kimayaÆ dvij¡tirathav¡ ¿£dro'tha t¡pasaÅ kiÆ v¡ tattavavivekape¿alamatiry¢¿varaÅ ko'pi kim . such as. 'Is he a Chandãla. some such livelihood has been created. the yogis themselves go their way.

99 .] ˜ÌÌœú˜ÌÊÍzùÍÌ tÌÌtÌ ˜Ì̝ûtÌ ²ÌLÌâ tÌâ`Ì: ²Ìٖ̍ŒÌÌâ `Ì¡ô —ÌëÌtÌ¥™ÌÌä˜Ì ͍̖̌zù D¥Ì —Ì¥ÌtÌ̘̍t™Ì: ÌësÌ̘ÌÌgÌÍ¡ô: ™ÌÙO˜Ìt²ÌRÆóO¥Ì¨ÌÌâÌ`ÌÌt̲ÌÙFòß t̲•òÌœú²•ÙòœúэÌ˜ÌÊ¡ô bÌ̍̏Į̀t̲̘̲t̘ÌÌâ·þ˜ÌÍ·þ˜ÌÌ ¡ôÕ™Ì⠏̜ú–ÌêºÍsÌ ** 100 ** m¡rarmadini t¡ta m¡ruta sakhe tejaÅ subandho jala bhr¡tarvyoma nibadhda eva bhavat¡mantyaÅ pra¸¡m¡µjaliÅ yugmatsa´gva¿opaj¡tasuk¤tasph¡rasphurannirmala jµ¡nap¡¿tasamastamohamahim¡ l¢ye parabrahma¸i . 100 . lose all consciousness in samãdhi or perfect concentration) resulting from a regular practice of the contemplation of Brahman..e. and self-contended with a heart fully matured throuhtheir acceptance of absolute seclusion. Page 46 .lit. [zæù™Ì¥™ÌÍtÌFòœú͍ÌFòœúÌ: .. Will those happy days come to me when on the bank of the Ganga. kiÆ tairbh¡vyaÆ mama sudivasairyatra te nirvi¿a´k¡Å ka¸·£yante jara¶hahari¸¡Å sv¡´gama´ge mad¢ye . root out all karma (i. with begged food that comes through wandering and never runs short. 98 .. I shall fall into the yoga-nidra (i.we prefer to take as: 'the many forms of contact with the world which result from the poverty of an attitude of seeking worldly objects'. With the hand serving as a sacred cup.Vairagya Satakam brahmadhy¡bhyasanavidhin¡ yoganidr¡Æ gatasya .blessed are they who. and when old antelopes having nothing to fear.e.. having forsaken the manifold worldly associations which an attitude of want breeds. will rub their limbs against my body! [Ì…̲̘̍ÌÆ . 99. lotus-seat.] ÌÌÍsÌ: ÌÌwÌÉ ÌÍ¥ÌwÌÉ —Ìë˜Ìs̏ÌÍœúOÌtÌÉ —ÌæK̘ÌKÌ™™Ì˜ÌÌÉ Í¥ÌѲtÌsÌË ¥ÌµÌ˜Į̀ÌÌzù¨ÌFò˜ÌZ̡̏Éô tÌŸÌ˜Ì²¥ÌŸÌ˜ÌÙ¥Ì× * ™Ìâ−ÌÌÉ ÍÌ:²ÌRÆóOÌtÌÌRÆóOÌÕFòœús̏ÌÍœúsÌt̲¥Ìt̲ÌÉtÌÌâÍ−Ìs̲tÌ⠌̍™Ì: ²Ìɍ™Ì²tÌzæù™Ì¥™ÌÍtÌFòœú͍ÌFòœúÌ: Fò˜ÌÊ ÍÌ˜ÌÜ¡ô™ÌÌэtÌ ** 99 ** Ê p¡¸iÅ p¡traÆ pavitraÆ bhrama¸aparigataÆ bhaikÀamakÀayyamannaÆ vistir¸aÆ vastram¡¿¡da¿akamacapalaÆ talpamasvalpamurv¢ . spacious bed . sitting cross-legged so that the soles of the feet protrude above along the thighs.. the chain of cause and effect which grows on as action and desire in life follow each other. 98.. yeÀ¡Æ niÅsa´gat¡´g¢kara¸apari¸atasvantasantoÀi¸aste dhanyaÅ sannyastadainyavyatikaranikar¡Å karma nirm£lay¡nti . sitting in the lotus-posture on a piece of stone inthe Himalayas. with the ten quarters as their ample garment and the earth as a fixed.

my father! O Fire. I now merge in Supreme Brahman. my brother! here is my salutation to you with clapsed hands! Having cast away infatuation with its wonderful power.Vairagya Satakam 100. O Earth.] <ÍtÌ ¥ÌæœúÌO™Ì¨ÌtÌFÉò ²Ì˜ÌÜsÌʘÌÆ Here ends the Vairãgya śatakam Page 47 . [The terms of familiarity and endearment used of the five elements are appropriate in view of the final point of blissful parting to which the yogi has been carried through those subtle tattvas or essences of the five elements which characaterize intermediate stage of yogic practice. my good relative! O sky. by means of an amplitude of pure knowledge resplendent with merits developed through my association with you all. my mother! O Wind. my friend! O Water.

The poetical beauty of this workmakes it indispensable to all lovers of literature.Vairagya Satakam VAIRAGYA SATAKAM This treatise contains the hundred verses on renunciation by Bhaķtrihari. the great poet and elder brother of the most renowned King Vikramaditya of Ujjain. ISBN 81-85301-94-8 Page 48 .

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