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Vairagya Shatakam of Bhatruhari

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    vairaagya shatakam

    1 tR^ishhNaaduushhaNam.h

indian

chuuDotta.nsitachandrachaarukalikaachaJNchachchhikhaabhaasvaro
liilaadagdhavilolakaamashalabhaH shreyodashaagre sphuran.h .
antaHsphuurjadapaaramohatimirapraagbhaaramuchchaaTayanH
chetaHsadmani yoginaa.n vijayate GYaanapradiipo haraH .. 1..

roman

chuuDotta.nsitachandrachaarukalikaachaJNchachchhikhaabhaasvaro
liilaadagdhavilolakaamashalabhaH shreyodashaagre sphuran.h .
antaHsphuurjadapaaramohatimirapraagbhaaramuchchaaTayanH
chetaHsadmani yoginaa.n vijayate GYaanapradiipo haraH .. 1..

    1 Condemnation of Desire

    To Him who appears radiant in the shimmering rays, like half-bloomed buds, of the crescent moon which ornaments His head; who sportively burned Cupid like a moth; whose presence augurs supreme well-being; who, like the sun, inwardly dispels the dense darkness of ignorance engulfing the mind; who is like a lamp of knowledge shining in the hearts of yogis; Victory to Shiva! 

    	sanskrit
" tR^ishhNaa " = thirst (of desire)
" duushhaNaM " = condemnation
" chuuDa " = head
" utta.nsita " = made an ornament
" chandra " = moon
" chaaru " = beautiful
" kalikaa " = partially opened buds
" chaJNchachchhikhaa " = lambent beams
" bhaasvaraH " = shining sun
" liilaa " = sport
" dagdha " = burnt up
" vilola " = unsteady
" kaama " = passion
" shalabhaH " = a moth
" shreyodasha " = circumstances of prosperity
" agre " = in front of
" sphuran.h " = appearing
" antaHsphuurjat.h " = spreading forth in the heart
" apaara " = endless
" moha " = ignorance
" timira " = night
" praagbhaaraM " = heavy mass at the front
" uchchaaTayanH " = smites away
" chetaH " = heart
" sadmani " = in the temple of
" yoginaa.n " = of the yogi
" vijayate " = proves victorious
" GYaanapradiipaH " = light of knowledge
" haraH " = Siva

indian

bhraanta.n deshamanekadurgavishhamaM praapta.n na kiJNchitphalam.h
tyaktvaa jaatikulaabhimaanamuchita.n sevaa kR^itaa nishhphalaa .
bhuktaM maanavivarjitaM paragR^iheshhvaashaN^kayaa kaakavat.h
tR^ishhNe jR^imbhasi paapakarmapishune naadyaapi santushhyasi .. 2..

roman

bhraanta.n deshamanekadurgavishhamaM praapta.n na kiJNchitphalam.h
tyaktvaa jaatikulaabhimaanamuchita.n sevaa kR^itaa nishhphalaa .
bhuktaM maanavivarjitaM paragR^iheshhvaashaN^kayaa kaakavat.h
tR^ishhNe jR^imbhasi paapakarmapishune naadyaapi santushhyasi .. 2..

    Travelling across many difficult and dangerous places brought me no wealth; giving up pride of lineage, I have served the rich in vain, without self-respect, in others' homes; I have craved and eaten like crows in others' homes; and still, oh Desire! instigator of wicked deeds, you prosper and even then remain unsatisfied. 

    	sanskrit
" bhraanta.n " = roamed
" deshaM " = places
" aneka " = various
" durga " = difficult
" vishhamaM " = obstacles
" praapta.n " = obtained
" na " = not
" kiJNchit.h " = even a little
" phalaM " = result/wealth
" tyaktvaa " = having given up
" jaati " = birth in a caste
" kula " = lineage
" abhimaanaM " = pride
" uchita.n " = proper
" sevaa " = service
" kR^itaa " = having performed
" nishhphalaa " = fruitless
" bhuktaM " = fed
" maana " = honor
" vivarjitaM " = devoid of
" paragR^iheshu " = in others' homes
" aashaN^kayaa " = hankering after gain
" kaakavat.h " = like a crow
" tR^ishhNe " = thirsting desire
" jR^imbhasi " = increases
" paapakarmapishune " = indicative of evil deeds
" na adya api " = not now even
" santushhyasi " = satisfied

indian

utkhaata.n nidhishaN^kayaa xititala.n dhmaataa girerdhaatavo
nistiirNaH saritaaM patinR^i.rpatayo yatnena sa.ntoshhitaaH .
mantraaraadhanatatpareNa manasaa niitaaH shmashaane nishaaH
praaptaH kaaNavaraaTako.api na mayaa tR^ishhNe sakaamaa bhava .. 3..

roman

utkhaata.n nidhishaN^kayaa xititala.n dhmaataa girerdhaatavo
nistiirNaH saritaaM patinR^i.rpatayo yatnena sa.ntoshhitaaH .
mantraaraadhanatatpareNa manasaa niitaaH shmashaane nishaaH
praaptaH kaaNavaraaTako.api na mayaa tR^ishhNe sakaamaa bhava .. 3..

    Digging the earth for wealth, smelting the rocks for prcious metals, crossing the oceans, laboring to keep in favor of kings, chanting incantations with a totally absorbed mind in cremation sites,--brought me not even a broken piece of a glimmering shell. Oh Desire! therefore, remain contented. 

    	sanskrit
" utkhaata.n " = dug
" nidhi " = precious metals
" shaN^kayaa " = in quest of
" xititala.n " = earth
" dhmaataa " = smelted
" gireH " = stones
" dhaatavaH " = precious metals
" nistiirNaH " = crossed
" saritaaM " = oceans
" patiH " = chief
" nR^i.rpatayaH " = royal
" yatnena " = with effort
" sa.ntoshhitaaH " = favored
" mantra " = incantations
" aaraadhana " = worship
" tatpareNa " = utmost effort
" manasaa " = mentally
" niitaaH " = carried out
" shmashaane " = cramation grounds
" nishaaH " = nights
" praaptaH " = achieved
" kaaNavaraaTakaH " = a broken cowrie
" api " = even
" na " = not
" mayaa " = by me
" tR^ishhNe " = desire
" sakaamaa " = satisfied
" bhava " = be

indian

khalaalaapaaH soDhaaH kathamapi tadaaraadhanaparaiH
nigR^ihyaantarbaashhpa.n hasitamapi shuunyena manasaa .
kR^ito vittastambhapratihatadhiyaamaJNjalirapi
tvamaashe moghaashe kimaparamato nartayasi maam.h .. 4..

roman

khalaalaapaaH soDhaaH kathamapi tadaaraadhanaparaiH
nigR^ihyaantarbaashhpa.n hasitamapi shuunyena manasaa .
kR^ito vittastambhapratihatadhiyaamaJNjalirapi
tvamaashe moghaashe kimaparamato nartayasi maam.h .. 4..

    Enduring somehow in servility the talk of the wicked; holding back tears; smiling with a vacant mind; bowing low to wealthy but stupid people; oh insatiable Desire! What other futile deeds would you have me dance in? 

    	sanskrit
" khala " = wicked
" aalaapaaH " = talk
" soDhaaH " = shabby
" kathamapi " = somehow
" tat.h " = that
" aaraadhanaparaiH " = servile attendance
" nigR^ihya " = suppressing
" antarbaashhpa.n " = tears
" hasitaM " = smiling
" api " = even
" shuunyena " = vacant
" manasaa " = mentally
" kR^itaH " = made
" vitta " = wealth
" stambha " = inactive
" pratihata " = dulled
" dhiyaaM " = intellect
" aJNjaliH " = obeisance
" api " = also
" tvaM " = you
" aashe " = oh Desire!
" moghaashe " = with hopes thwarted
" kiM " = what
" aparaM " = other
" ataH " = hence
" nartayasi " = dance
" maaM " = me

indian

amiishhaaM praaNaanaa.n tulitabisiniipatrapayasaa.n
kR^ite ki.n naasmaabhirvigalitavivekairvyavasitam.h .
yadaaDhyaanaamagre draviNamadaniHsa.nGYamanasaa.n
kR^ita.n viitavriiDairnijaguNakathaapaatakamapi .. 5..

roman
amiishhaaM praaNaanaa.n tulitabisiniipatrapayasaa.n
kR^ite ki.n naasmaabhirvigalitavivekairvyavasitam.h .
yadaaDhyaanaamagre draviNamadaniHsa.nGYamanasaa.n
kR^ita.n viitavriiDairnijaguNakathaapaatakamapi .. 5..

    Our energies, as fickle as the water drops on the lotus leaf, we have spent with thoughtless abandon. In front of the rich, with their minds dulled by the arrogance of wealth, we have sinned by flattering ourselves. 

    	sanskrit
" amiishhaaM " = our
" praaNaanaa.n " = all the vital forces
" tulita " = unsteady
" bisinii " = lotus
" patra " = leaf
" payasaa.n " = water
" kR^ite " = done
" ki.n " = what
" na " = not
" asmaabhiH " = by us
" vigalita " = depraved
" vivekaiH " = conscience
" vyavasitaM " = performed
" yat.h " = which
" aaDhyaanaaM " = of the rich
" agre " = in the presence 
" draviNamada " = pride of wealth
" niHsa.nGYa " = stupefied
" manasaa.n " = minds
" kR^ita.n " = committed
" viita " = without
" vriiDair " = shame
" nijaguNa " = own virtues
" kathaa " = reciting
" paatakaM " = sin
" api " = even

indian

xaanta.n na xamayaa gR^ihochitasukha.n tyakta.n na sa.ntoshhataH
soDhaaduHsahashiitavaatatapanakleshaa na tapta.n tapaH .
dhyaata.n vittamaharnisha.n niyamitapraaNairna shaMbhoH pada.n
tattatkarma kR^ita.n yadeva munibhistaistai phalairvaJNchitaaH .. 6..

roman

xaanta.n na xamayaa gR^ihochitasukha.n tyakta.n na sa.ntoshhataH
soDhaaduHsahashiitavaatatapanakleshaa na tapta.n tapaH .
dhyaata.n vittamaharnisha.n niyamitapraaNairna shaMbhoH pada.n
tattatkarma kR^ita.n yadeva munibhistaistai phalairvaJNchitaaH .. 6..

    Forgiving out of weakness, giving up comforts of the home out of lack of fulfilment, tolerating the unbearable cold, wind, heat, without fulfilling austerities, thinking of riches day and night withintense energy but not on Shiva's feet,; thus have we performed the actions of the ascetic recluse, but devoid of the benefits. 

    	sanskrit
" xaanta.n " = forgiven
" na " = not
" xamayaa " = forgiveness
" gR^ihochitasukha.n " = comforts of home-life
" tyakta.n " = renounced
" na " = not
" sa.ntoshhataH " = with contentment
soDhaa
" duHsaha " = inclement
" shiita " = cold
" vaata " = wind
" tapana " = heat
" kleshaa " = suffered inclement weather
" na " = not
" tapta.n " = heated
" tapaH " = austerities
" dhyaata.n " = meditating
" vittaM " = money
" aharnisha.n " = day and night
" niyamita " = controlled
" praaNaiH " = breath and vital forces
" na " = not
" shaMbhoH " = of Shiva
" pada.n " = feet
" tattatkarma " =those very acts
" kR^ita.n " = done
" yadeva " = which verily
" munibhiH " = by reclusive saints
" taistai " = those only
" phalaiH " = of good results
" vaJNchitaaH " = deprived of

indian

bhogaa na bhuktaa vayameva bhuktaaH
tapo na tapta.n vayameva taptaaH .
kaalo na yaato vayameva yaataa\-
stR^ishhNaa na jiirNaa vayameva jiirNaaH .. 7..

roman
bhogaa na bhuktaa vayameva bhuktaaH
tapo na tapta.n vayameva taptaaH .
kaalo na yaato vayameva yaataa-
stR^ishhNaa na jiirNaa vayameva jiirNaaH .. 7..

    We have not enjoyed mundane pleasures, but ourselves have been devoured by desires. We have not performed austeriries, but got scorched ourselves, nevertheless; time is not gone but we approach the end. Desires do not wear out, only we ourselves are struck down by senility. 

    	sanskrit
" bhogaa " = worldly pleasures
" na " = not
" bhuktaa " = enjoyed
" vayaM eva " = we ourselves
" bhuktaaH " = eaten up
" tapaH " = austerities
" na " = not
" tapta.n " = performed
" vayaM eva " = we ourselves
" taptaaH " = burnt
" kaalaH " = time
" na " = not
" yaataH " = gone
" vayaM eva " = we ourselves
" yaataaH " = gone
" tR^ishhNaa " = desire
" na " = not
" jiirNaa " = reduced
" vayaM " = we
" eva " = alone
" jiirNaaH " = aged

indian

valiibhirmukhamaakraantaM palitenaaN^kita.n shiraH .
gaatraaNi shithilaayante tR^ishhNaikaa taruNaayate .. 8..

roman
valiibhirmukhamaakraantaM palitenaaN^kita.n shiraH .
gaatraaNi shithilaayante tR^ishhNaikaa taruNaayate .. 8..

    Face covered with wrinkles, the head painted white with gray hair, the limbs feeble, and yet Desire alone stays youthful. 

    	sanskrit
" valii " = with wrinkles
" mukhaM " = face
" aakraantaM " = attacked
" palitena " = grey hair
" aN^kita.n " = painted white
" shiraH " = head
" gaatraaNi " = limbs
" shithilaayante " = enfeebled
" tR^ishhNaikaa " = desire alone
" taruNaayate " = rejuvenating

indian

nivR^ittaa bhogechchhaa purushhabahumaano.api galitaH
samaanaaH svaryaataaH sapadi suhR^ido jiivitasamaaH .
shanairyashhTyutthaana.n ghanatimiraruddhe cha nayane
aho muuDhaH kaayastadapi maraNaapaayachakitaH .. 9..

roman

nivR^ittaa bhogechchhaa purushhabahumaano.api galitaH
samaanaaH svaryaataaH sapadi suhR^ido jiivitasamaaH .
shanairyashhTyutthaana.n ghanatimiraruddhe cha nayane
aho muuDhaH kaayastadapi maraNaapaayachakitaH .. 9..

    With desires receding, even much respect of many dropping away, dear friends close to my heart fleeing to heaven, standing up slowly with the help of a stick, eyesight darkened by cataracts,---even then the body in its stupidity, wonders at the prospect of death! 

    	sanskrit
" nivR^ittaa " = receded
" bhogechchhaa " = desire for pleasures
" purushha " = person
" bahumaanaH " = respect
" api " = also
" galitaH " = lost
" samaanaaH " = compeers
" svaryaataaH " = gone to heaven
" sapadi " = swiftly
" suhR^idaH " = dear friends
" jiivitasamaaH " = as much as life
" shanaiH " = slowly
" yashhTyutthaana.n " = raise oneself slowly with the help of a staff
" ghanatimiraruddhe " = covered by dense cataracts
" cha " = and
" nayane " = eyes
" aho " = alas
" muuDhaH " = stupidity
" kaayaH " = the body
" tatapi " = even then
" maraNaapaayachakitaH " = wonders at the thought of death

indian

aashaa naama nadii manorathajalaa tR^ishhNaataraN^gaakulaa
raagagraahavatii vitarkavihagaa dhairyadrumadhva.nsinii .
mohaavartasudustaraatigahanaa prottuN^gachintaataTii
tasyaaH paaragataa vishuddhamanaso nandanti yogiishvaraaH .. 10..

roman
aashaa naama nadii manorathajalaa tR^ishhNaataraN^gaakulaa
raagagraahavatii vitarkavihagaa dhairyadrumadhva.nsinii .
mohaavartasudustaraatigahanaa prottuN^gachintaataTii
tasyaaH paaragataa vishuddhamanaso nandanti yogiishvaraaH .. 10..

    Hope, like a river, with fantasies as water, agitated by waves of desires; attachments to various objects serving as prey; abounding in thoughts of greed, like birds; destroying the foes of courage; surrounded by eddies of ignorance deep and difficult to cross; with precipitous banks of anxiety---such a river the perfected yogis of pure minds, cross to enjoy beatitude. 

    	sanskrit
" aashaa " = hope
" naama " = named
" nadii " = river
" manorathajalaa " = of the water of desires
" tR^ishhNaa " = passions
" taraN^ga " = waves
" aakulaa " = raging
" raagagraahavatii " = grasped by attachments to objects
" vitarka " = scheming thoughts (of greed)
" vihagaa " = birds
" dhairya " = courage
" druma " = tree
" dhva.nsinii " = destroyer
" mohaavarta " = whirlpools of ignorance
" sudustara " = impassable
" ati " = great
" gahanaa " = deep
" prottuN^ga " = precipitous
" chintaa " = anxiety
" taTii " = banks
" tasyaaH " = their
" paaragataaH " = cross beyond
" vishuddha " = purified
" manasaH " = mind
" nandanti " = enjoy
" yogiishvaraaH " = great yogis
" 2 vishhayaparityaagaviDaMbanaa ." 

indian

na sa.nsaarotpanna.n charitamanupashyaami kushala.n
vipaakaH puNyaanaa.n janayati bhayaM me vimR^ishataH .
mahadbhiH puNyaughaishchiraparigR^ihitaashcha vishhayaa
mahaanto jaayante vyasanamiva daatu.n vishhayiNaam.h .. 11..

roman

sa.nsaarotpanna.n charitamanupashyaami kushala.n
vipaakaH puNyaanaa.n janayati bhayaM me vimR^ishataH .
mahadbhiH puNyaughaishchiraparigR^ihitaashcha vishhayaa
mahaanto jaayante vyasanamiva daatu.n vishhayiNaam.h .. 11..

    I do not see true well-being accruing from actions repeated life after life in this world. On deep thought, I find it fearsome this collection of merits. By this great store of merits further enjoyments can be procured. Attachment to pleasures only brings more misery. 

    	sanskrit
" vishhaya " = sensual objects
" parityaaga " = giving up
" viDaMbanaa " = futile efforts
" na " = not
" sa.nsaarotpanna.n " = produced through life after life
" charitaM " = performed
" anupashyaami " = see
" kushala.n " = well-being
" vipaakaH " = accumulation
" puNyaanaa.n " = of virtues
" janayati " = engenders
" bhayaM " = fear
" me " = in me
" vimR^ishataH " = on deep thinking
" mahadbhiH " = by great
" puNya " = merit
" oghaiH " = stream
" chira " =constant
" parigR^ihitaaH " = earned
" cha " = and
" vishhayaa " = sensual pleasures
" mahaantaH " = greatly
" jaayante " = produces
" vyasanamiva " = misery
" daatu.n " = giving
" vishhayiNaaM " = those attached to pleasures

indian

avashya.n yaataarashchirataramushhitvaapi vishhayaa
viyoge ko bhedastyajati na jano yatsvayamamuun.h .
vrajantaH svaatantryaadatulaparitaapaaya manasaH
svaya.n tyaktaa hyete shamasukhamananta.n vidadhati .. 12..

roman

avashya.n yaataarashchirataramushhitvaapi vishhayaa
viyoge ko bhedastyajati na jano yatsvayamamuun.h .
vrajantaH svaatantryaadatulaparitaapaaya manasaH
svaya.n tyaktaa hyete shamasukhamananta.n vidadhati .. 12..

    Sensual pleasures will surely leave us sometime, even if they stay with us for a long time. Then, what difference does it make if the people discard them by their own choice? The mind is sorely afflicted if pleasures leave us of their own accord. However, if people renounce them voluntarily, such self-control gives infinite bliss. 

    	sanskrit
" avashya.n " = certainly
" yaataaraH " = gone
" chirataraM " = long time
" ushhitvaapi " = even after staying
" vishhayaa " = sensual pleasures
" viyoge " = departure
" kaH " = what
" bhedaH " = difference
" tyajati " = give up
" na " = not
" janaH " = people
" yatsvayamamuun.h " = that of their own accord
" vrajantaH " = leave
" svaatantryaat.h " = on their own
" atula " = incomparable
" paritaapaaya " = misery
" manasaH " = mental
" svaya.n " = by themselves
" tyaktaa " = give up
" hyete " = verily these
" shama " = self-control
" sukhaM " = happiness
" ananta.n " = infinite
" vidadhati " = specially give

indian

brahmaGYaanavivekanirmaladhiyaH kurvantyaho dushhkara.n
yanmuJNchantyupabhogabhaaJNjyapi dhanaanyekaantato niHspR^ihaaH .
saMpraaptaanna puraa na saMprati na cha praaptau dR^iDhapratyayaan
vaaJNchhaamaatraparigrahaanapi para.n tyaktu.n na shaktaa vayam.h .. 13..

roman

brahmaGYaanavivekanirmaladhiyaH kurvantyaho dushhkara.n
yanmuJNchantyupabhogabhaaJNjyapi dhanaanyekaantato niHspR^ihaaH .
saMpraaptaanna puraa na saMprati na cha praaptau dR^iDhapratyayaan
vaaJNchhaamaatraparigrahaanapi para.n tyaktu.n na shaktaa vayam.h .. 13..

    Ah! knowledge of Reality gained by discrimination through purified intellect must be difficult. For it results from the absolute renunciation of desires which wealth enabled them to enjoy. The same obtained in the past or present, or to be obtained in the future, we are unable to renounce, though they remain as mere longings. 

    	sanskrit
" brahmaGYaana " = knowledge of supreme reality
" viveka " = discrimination
" nirmala " = pure
" dhiyaH " = minds
" kurvanti " = do
" aho " = ah!
" dushhkara.n " = difficult to achieve
" yat.h " = which
" muJNchanty " = discard
" upabhogabhaaJNjyapi " = bringing enjoyment
" dhanaani " = wealth
" ekaantataH " = wholly
" niHspR^ihaaH " = those devoid of craving
" saMpraaptaanna " = not obtained
" puraa " = in the past
" na " = not
" saMprati " = in the present
" na " = not
" cha " = and
" praaptau " = obtained
" dR^iDha " = firm
" pratyayaan.h " = conviction
" vaaJNchhaamaatra " = desiring
" parigrahaanapi " = to obtain
" para.n " = lasting
" tyaktu.n " = to give up
" na " = not
" shaktaa " = able
" vayaM " = we

indian

dhanyaanaa.n girikandareshhu vasataa.n jyotiH para.n dhyaayataaM
aanandaashrukaNaanpibanti shakunaa niHshaN^kamaN^keshayaa .
asmaaka.n tu manorathoparachitapraasaadavaapiitaTa\-
kriiDaakaananakelikautukajushhaamaayuH para.n xiiyate .. 14..

roman

dhanyaanaa.n girikandareshhu vasataa.n jyotiH para.n dhyaayataaM
aanandaashrukaNaanpibanti shakunaa niHshaN^kamaN^keshayaa .
asmaaka.n tu manorathoparachitapraasaadavaapiitaTa-
kriiDaakaananakelikautukajushhaamaayuH para.n xiiyate .. 14..

    Blessed are they who live in mountain-caves,meditating on the Supreme Light, with the birds fearlessly sitting on their laps drinking the tears of joy. Our life fades away, revelling in fantasies in palaces or on the banks of refreshing ponds, or in pleasure gardens. 

    	sanskrit
" dhanyaanaa.n " = blessed
" girikandareshhu " = in mountain-caves
" vasataa.n " = living
" jyotiH " = light
" para.n " = supreme
" dhyaayataaM " = meditating
" aananda " = joy
" ashrukaNaan.h " = tear drops
" pibanti " = drink
" shakunaa " = birds
" niHshaN^kaM " = without fear
" aN^keshayaa " = sitting on laps
" asmaaka.n " = our
" tu " = indeed
" manoratha " = fantasies
" uparachita " = created
" praasaada " = palaces
" vaapiitaTa\- " = on banks of waters
" kriiDaa " = sport
" kaananakelikautuka " = pleasure gardens
" jushhaaM " = fast
" aayuH " = life
" para.n " = fast
" xiiyate " = weakens 

indian

bhixaashana.n tadapi niirasamekavaara.n
shayyaa cha bhuuH parijano nijadehamaatram.h .
vastra.n vishiirNa shatakhaNDamayii cha kanthaa
haa haa tathaapi vishhayaa na parityajanti .. 15..

roman

bhixaashana.n tadapi niirasamekavaara.n
shayyaa cha bhuuH parijano nijadehamaatram.h .
vastra.n vishiirNa shatakhaNDamayii cha kanthaa
haa haa tathaapi vishhayaa na parityajanti .. 15..

    For eating I have tasteless food once a day, after begging of alms; the earth for a bed, and my own body as a servant; for dress, a blanket made from hundreds of rags; and yet alas! sensual desires do not leave me! 

    	sanskrit
" bhixaashana.n " = food by begging
" tadapi " = that too
" niirasaM " = tasteless
" ekavaara.n " = once a day
" shayyaa " = bed
" cha " = and
" bhuuH " = earth
" parijanaH " = attendants
" vastra.n " = dress
" vishiirNa " = worn out
" shatakhaNDamayii " = torn in hundred pieces
" cha " = and
" kanthaa " = patched up
" haa " = alas
" haa " = alas
" tathaapi " = even then
" vishhayaa " = sensual craving
" na " = not
" parityajanti " = give up

indian

stanau maa.nsagranthii kanakakalashaavityupamitau
mukha.n shleshhmaagaara.n tadapi cha shashaaN^kena tulitam.h .
sravanmuutrakliinna.n karivarashiraspardhi jaghana.n
muhurnindya.n ruupa.n kavijanavisheshhairguru kR^itam.h .. 16..

roman

stanau maa.nsagranthii kanakakalashaavityupamitau
mukha.n shleshhmaagaara.n tadapi cha shashaaN^kena tulitam.h .
sravanmuutrakliinna.n karivarashiraspardhi jaghana.n
muhurnindya.n ruupa.n kavijanavisheshhairguru kR^itam.h .. 16..

    The poets give such metaphors as golden vessels to the breasts which are but two lumps of flesh; the mouth, seat of phlegm and mucus, are compared to the moon; the loins, outlet for wet urine, are likened to the forehead of an elephant; thus glorifying the human form that is always contemptible. 

    	sanskrit
" stanau " = breasts
" maa.nsagranthii " = lumps of flesh
" kanakakalashaavityupamitau " = compared to golden jugs
" mukha.n " = mouth
" shleshhma " = saliva/phlegm
" agaara.n " = seat
" tadapi " = yet
" cha " = and
" shashaaN^kena " = to the moon
" tulitaM " = compared to
" sravan.h " = flowing
" muutra " = urine
" klinna.n " = fouled
" karivara " = elephant
" shira " = head
" spardhi " = likened to
" jaghana.n " = hip and loins
" muhurnindya.n " = ever despicable
" ruupa.n " = form
" kavijana " = poets
" visheshhaiH " = especially
" guru " = great
" kR^itaM " = done

indian

eko raagishhu raajate priyatamaadehaardhahaarii haro
niiraageshhu jano vimuktalalanaasaN^go na yasmaatparaH .
durvaarasmarabaaNapannagavishhavyaaviddhamugdho janaH
sheshhaH kaamaviDambitaanna vishhayaanbhoktu.n na moktu.n xamaH .. 17..

roman

eko raagishhu raajate priyatamaadehaardhahaarii haro
niiraageshhu jano vimuktalalanaasaN^go na yasmaatparaH .
durvaarasmarabaaNapannagavishhavyaaviddhamugdho janaH
sheshhaH kaamaviDambitaanna vishhayaanbhoktu.n na moktu.n xamaH .. 17..

    Uniquely great is Shiva among the sensuous, for he shares half the body with His beloved; among the dispassionate no one excels Him in detachment from women. Rest of the people, stunned in infatuation by Cupid's irresistible arrows tipped with serpent poison, can neither enjoy their desires nor give them up at will. 

    	sanskrit
" ekaH " = one, unique
" raagishhu " = sensual
" raajate " = stands out
" priyatamaa " = beloved
" deha " = body
" ardhahaarii " = sharing
" haraH " = Siva
" niiraageshhu " = among the dispassionate
" janaH " = people
" vimukta " = free
" lalanaa " = woman
" saN^gaH " = company
" na " = not
" yasmaat.h " = from which
" paraH " = superior
" durvaarasmara " = irresistible, Cupid
" baaNa " = arrow
" pannaga " = snake
" vishha " = poison
" vyaaviddha " = smitten
" mugdhaH " = stupefied
" janaH " = people
" sheshhaH " = rest
" kaamaviDambitaan.h " =infatuated by love
" na " = not
" vishhayaanbhoktu.n " = enjoying desires
" na " = not
" moktu.n " = give up
" xamaH " = able

indian

ajaanandaahaatmyaM patatu shalabhastiivradahane
sa miino.apyaGYaanaadvaDishayutamashnaatu pishitam.h .
vijaananto.apyete vayamiha vipajjaalajaTilaan
na muJNchaamaH kaamaanahaha gahano mohamahimaa .. 18..

roman

ajaanandaahaatmyaM patatu shalabhastiivradahane
sa miino.apyaGYaanaadvaDishayutamashnaatu pishitam.h .
vijaananto.apyete vayamiha vipajjaalajaTilaan
na muJNchaamaH kaamaanahaha gahano mohamahimaa .. 18..

    Like a moth falling in fire, not knowing its burning power; or like the fish caught in ignorance by the baited hook; we, despite knowing the dangers, do not renounce sensual pleasures. Oh! how profound is the glory of delusion! 

    	sanskrit
" ajaanan.h " = not knowing
" daahaatmyaM " = burning power
" patatu " = falls
" shalabhaH " = moth
" tiivra " = glowing
" dahane " = in fire
" sa " = that
" miinaH " = fish
" api " = also
" aGYaanaad " = due to ignorance
" vaDisha " = fish-hook
" yutaM " = with
" ashnaatu " = fish also due to ignorance eats from the hook
" pishitaM " = bait
" vijaanantaH " = intellectual understanding
" api " = even
" ete " = herewith
" vayamiha " = we here
" vipajjaalajaTilaan.h " = complex and dangerous
" na " = not
" muJNchaamaH " = give up
" kaamaanahaha " = sensuality
" gahanaH " = profound
" mohamahimaa " = power of delusion

indian

tR^ishhaa shushhyatyaasye pibati salila.n shiitamadhura.n
xudhaartaH shaalyaana.n kavalayati maa.nsaadikalitam.h .
pradiipte kaamaagnau sudR^iDhataramaaliN^gati vadhuuM
pratiikaara.n vyaadheH sukhamiti viparyasyati janaH .. 19..

roman

tR^ishhaa shushhyatyaasye pibati salila.n shiitamadhura.n
xudhaartaH shaalyaana.n kavalayati maa.nsaadikalitam.h .
pradiipte kaamaagnau sudR^iDhataramaaliN^gati vadhuuM
pratiikaara.n vyaadheH sukhamiti viparyasyati janaH .. 19..

    When the mouth is parched with thirst, a person drinks cool and sweet water; when smitten with hunger the person eats rice, flavored with meat et cetera.; when afire with passion, he embraces the wife with great firmness; thus, joy is the remedying of these diseases(thirst,hungr,lust), and yet how much distress in these remedies! 

    	sanskrit
" tR^ishhaa " = thirst
" shushhyat.h " = parched
" aasye " = mouth
" pibati " = drinks
" salila.n " = water
" shiita " = cold
" madhura.n " = refreshing
" xudhaartaH " = hunger-stricken
" shaalyaana.n " = cooked food
" kavalayati " = eats
" maa.nsaadikalitaM " = made delicious by adding meat, etc.
" pradiipte " = aroused
" kaamaagnau " = fiery desire
" sudR^iDhataraM " = very firmly
" aaliN^gati " = embraces
" vadhuuM " = wife
" pratiikaara.n " = opposing
" vyaadheH " = diseases
" sukhamiti " = happiness
" viparyasyati " = upset
" janaH " = persons

indian

tuN^ga.n veshma sutaaH sataamabhimataaH sa.nkhyaatigaaH saMpadaH
kalyaaNii dayitaa vayashcha navamityaGYaanamuuDho janaH .
matvaa vishvamanashvara.n nivishate sa.nsaarakaaraagR^ihe
sa.ndR^ishya xaNabha.ngura.n tadakhila.n dhanyastu sa.nnyasyati .. 20..

roman

tuN^ga.n veshma sutaaH sataamabhimataaH sa.nkhyaatigaaH saMpadaH
kalyaaNii dayitaa vayashcha navamityaGYaanamuuDho janaH .
matvaa vishvamanashvara.n nivishate sa.nsaarakaaraagR^ihe
sa.ndR^ishya xaNabha.ngura.n tadakhila.n dhanyastu sa.nnyasyati .. 20..

    Owning towering mansions, with sons honored by the learned and wealthy; with a charitable and youthful wife, the ignorant people regard this world as permanent, and enter this prison of repeated cycles of birth and death. Blessed indeed is one who sees the momentary transience and renounces it. 

    	sanskrit
" tuN^ga.n " = tall
" veshma " = mansions
" sutaaH " = sons
" sataamabhimataaH " = honored by the learned
" sa.nkhyaatigaaH " = immeasurable
" saMpadaH " = wealth
" kalyaaNii " = beneficent
" dayitaa " = charitable
" vayaH " = age
" cha " = and
" navaM " = young
" iti " = thus
" aGYaana " = ignorance
" muuDhaH " = deluded
" janaH " = persons
" matvaa " = thinking
" vishvaM " = world
" anashvara.n " = permanent
" nivishate " = regard
" sa.nsaara " = world cycles (creation-dissolution)
" kaaraagR^ihe " = prison
" sa.ndR^ishya " = having seen
" xaNabha.ngura.n " = momentariness
" tadakhila.n " = all that
" dhanyastu " = blessed indeed
" sa.nnyasyati " = renounces
" 3 yaaJNchaadainyaduushhaNam.h ." 

indian

diinaa diinamukhaiH sadaiva shishukairaakR^ishhTajiirNaambaraa
kroshadbhiH xudhitairnirannavidhuraa dR^ishhyaa na chedgehinii .
yaaJNchaabhaN^gabhayena gadgadagalattruTyadviliinaaxara.n
ko dehiiti vadetsvadagdhajaTharasyaarthe manasvii pumaan.h .. 21..

roman
diinaa diinamukhaiH sadaiva shishukairaakR^ishhTajiirNaambaraa
kroshadbhiH xudhitairnirannavidhuraa dR^ishhyaa na chedgehinii .
yaaJNchaabhaN^gabhayena gadgadagalattruTyadviliinaaxara.n
ko dehiiti vadetsvadagdhajaTharasyaarthe manasvii pumaan.h .. 21..

    Distressed, misery written on her face, constantly tugged at her worn-out clothes by hungry, crying children---if one were to see such a wife, what wise person, smitten with hunger, with a choked and faltering voice, would say "Give me", fearing refusal of his entreaty? 

    	sanskrit
" yaaJNchaa " = supplicant attitude
" dainya " = poverty
" duushhaNaM " = condemnation
" diinaa " = suffering
" diinamukhaiH " = piteous faces
" sadaiva " = always
" shishukaiH " = by children
" aakR^ishhTa " = pulling
" jiirNa " = worn out
" ambaraa " = clothes
" kroshadbhiH " = crying
" xudhitairnirannavidhuraa " = hungry without food
" dR^ishhyaa " = seeing
" na " = not
" ched " = if it be
" gehinii " = one's wife
" yaaJNchaa " = request
" bhaN^ga " = refusal
" bhayena " = fear of
" gadgadagalat.h " = choking
" truTyad " = faltering
" viliina " = jumbled
" axara.n " = voice
" kaH " = who
" dehiiti " = give me, thus
" vadet.h " = speaks
" sva " = one's own
" dagdha " = on fire
" jaTharasya " = of the stomach
" arthe " = for the sake of
" manasvii " = wise
" pumaan.h " = man

indian

abhimatamahaamaanagranthiprabhedapaTiiyasii
gurutaraguNagraamaambhojasphutojjvalachandrikaa .
vipulavilasallajjaavalliivitaanakuThaarikaa
jaTharapiTharii dushhpuureya.n karoti viDambanam.h .. 22..

roman

abhimatamahaamanagranthiprabhedapaTiiyasii
gurutaraguNagraamaambhojasphutojjvalachandrikaa .
vipulavilasallajjaavalliivitaanakuThaarikaa
jaTharapiTharii dushhpuureya.n karoti viDambanam.h .. 22..

    Clever in undoing the knots of self-respect; like the moonlight brightly shining on the lotus of virtues; like a hatchet cutting off the lush creepers of our vaunted modesy--- such is the hard mockery of filling the pit of the stomach. 

    	sanskrit
" abhimatamahaamaanagranthiprabhedapaTiiyasii " = fond self-respect,like
knots,being cleverly cut
" gurutaraguNagraamaambhojasphutojjvalachandrikaa " = greatly valued
virtues of the lotus in bright moonlight
" vipulavilasallajjaavalliivitaanakuThaarikaa " = great modesty,growing
abundantly like creepers, cut by a scythe
" jaTharapiTharii " = pit of the stomach
" dushhpuureya.n " = hard to fill
" karoti " = do
" viDambanaM " = undoing

indian

puNye graame vane vaa mahati sitapaTachchhannapaali.n kapaali.n
hyaadaaya nyaayagarbhadvijahutahutabhugdhuumadhuumropakaNThe .
dvaara.n dvaara.n pravishhTo varamudaradariipuuraNaaya xudhaarto
maanii praaNaiH sanaatho na punaranudina.n tulyakulyeshhu diinaH .. 23..

roman

puNye graame vane vaa mahati sitapaTachchhannapaali.n kapaali.n
hyaadaaya nyaayagarbhadvijahutahutabhugdhuumadhuumropakaNThe .
dvaara.n dvaara.n pravishhTo varamudaradariipuuraNaaya xudhaarto
maanii praaNaiH sanaatho na punaranudina.n tulyakulyeshhu diinaH .. 23..

    Wandering in holy places or extensive forests, whose outskirts are grey with smoke of fires tended by priests expert in rituals; a begging bowl in hand covered with a white cloth; entering from door to door to appease the distressing hunger by filling the stomach and sustaining the energy, is preferred by a self-respecting person to being a beggar among his compeers every day. 

    	sanskrit
" puNye " = holy
" graame " = places
" vane " = forests
" vaa " = or
" mahati " = great
" sita " = white
" paTachchhannapaali.n " = cloth covering
" kapaali.n " = begging bowl
" hi " = indeed
" aadaaya " = taking
" nyaayagarbha " = experts in rituals
" dvija " = brahmanas
" hutahutabhug " = sacrificial fires
" dhuuma " = smoke
" dhuumra " = grey
" upakaNThe " = periphery
" dvaara.n " = door
" dvaara.n " = door
" pravishhTaH " = enter
" varaM " = man of self respect
" udaradarii " = cavity of the stomach
" puuraNaaya " = filling
" xudhaartaH " = craving with hunger
" maanii " = self-respecting
" praaNaiH " = energies
" sanaathaH " = preserved
" na " = not
" punaranudina.n " = day to day
" tulyakulyeshhu " = among one's peers
" diinaH " = beggar

indian

gaN^gaataraN^gakaNashiikarashiitalaani
vidyaadharaadhyushhitachaarushilaatalaani .
sthaanaani ki.n himavataH pralaya.n gataani
yatsaavamaanaparapiNDarataa manushhyaaH .. 24..

roman

gaN^gaataraN^gakaNashiikarashiitalaani
vidyaadharaadhyushhitachaarushilaatalaani .
sthaanaani ki.n himavataH pralaya.n gataani
yatsaavamaanaparapiNDarataa manushhyaaH .. 24..

    Will the Himalayan ranges, cooled by the fine spray from the waves of the Ganges, and with the beautiful rocky plateaus habited by celestial musicians, dissolve and disappear, prompting people to disgrace themselves by depending on others for their livelihood? 

    	sanskrit
" gaN^gaataraN^ga " = waves of Ganges
" kaNa " = minute bits
" shiikara " = spray
" shiitalaani " = cool
" vidyaadhara " = celestial beings expert in the arts
" adhyushhita " = inhabited
" chaaru " = beautiful
" shilaa " = rock
" talaani " = plateaus
" sthaanaani " = places
" ki.n " = why
" himavataH " = rocky
" pralaya.n " = destruction
" gataani " = gone
" yat.h " = which
" saavamaana " =humiliated
" parapiNDarataa " = dependent on others
" manushhyaaH " = human beings

indian

ki.n kandaaH kandarebhyaH pralayamupagataa nirjharaa vaa giribhyaH
pradhvastaa vaa tarubhyaH sarasaphalabhR^ito valkalinyashcha shaakhaaH .
viixyante yanmukhaani prasabhamapagataprashrayaaNaa.n khalaanaa.n
duHkhaaptasvalpavittasmayapavanavashaannartitabhruulataani .. 25..

roman

ki.n kandaaH kandarebhyaH pralayamupagataa nirjharaa vaa giribhyaH
pradhvastaa vaa tarubhyaH sarasaphalabhR^ito valkalinyashcha shaakhaaH .
viixyante yanmukhaani prasabhamapagataprashrayaaNaa.n khalaanaa.n
duHkhaaptasvalpavittasmayapavanavashaannartitabhruulataani .. 25..

    Have the roots and herbs from the caves gone out of existence, or have the streams disappeared from the mountains, or have the trees yielding succulent fruits on their branches and barks from their trunks been destroyed, which would lead these wicked folks, destitute of good breeding, to show their faces, with eyebrows dancing like wind-blown creepers due to arrogance of laboriously earning their meager livelihood? 

    	sanskrit
" ki.n " = is it
" kandaaH " = roots/herbs
" kandarebhyaH " = from caves
" pralayamupagataa " = disappeared
" nirjharaa " = streams
" vaa " = or
" giribhyaH " = from mountains
" pradhvastaa " = destroyed
" vaa " = or
" tarubhyaH " = from trees
" sarasa " = juicy
" phala " = fruits
" bhR^itaH " = bearing
" valkalinyaH " = giving barks
" cha " = and
" shaakhaaH " = branches
" viixyante " = gone
" yanmukhaani " = whose faces
" prasabhaM " = extremely
" apagata " = devoid of
" prashrayaaNaa.n " = good breeding
" khalaanaa.n " = wicked
" duHkha " = misery
" aapta " = acquired
" svalpa " = little
" vitta " = wealth
" smaya " = arrogance
" pavana " = wind
" vashaan.h " = moved vy
" nartita " = dancing
" bhruu " = eye-brow
" lataani " = creepers

indian

puNyairmuulaphalaistathaa praNayinii.n vR^itti.n kurushhvaadhunaa
bhuushayyaa.n navapallavairakR^ipaNairuttishhTha yaavo vanam.h .
xudraaNaamavivekamuuDha manasaa.n yatreshvaraaNaa.n sadaa
vittavyaadhivikaaravivhalagiraa.n naamaapi na shruuyate .. 26..

roman

puNyairmuulaphalaistathaa praNayinii.n vR^itti.n kurushhvaadhunaa
bhuushayyaa.n navapallavairakR^ipaNairuttishhTha yaavo vanam.h .
xudraaNaamavivekamuuDha manasaa.n yatreshvaraaNaa.n sadaa
vittavyaadhivikaaravivhalagiraa.n naamaapi na shruuyate .. 26..

    Now, accepting lovingly the sacred roots and fruits for sustenance and the earth covered with fresh leaves of branches for a bed, let us go forth to the forest, where people whose minds are mean and devoid of discretion, and who always talk excruciatingly of the afflictions of wealth, are not even heard from. 

    	sanskrit
" puNyaiH " = sacred
" muula " = roots
" phalaiH " = fruits
" tathaa " = therefore
" praNayinii.n " = enjoyable
" vR^itti.n " = attitude
" kurushhva " = make
" adhunaa " = now
" bhuushayyaa.n " = the earth as a bed
" nava " = new
" pallavaiH " = leaves
" akR^ipaNaiH " = without grief
" uttishhTha " = arise
" yaavaH " = go
" vanaM " = forest
" xudraaNaaM " = of the trivial
" aviveka " = unintelligent
" muuDha " = stupid
" manasaa.n " = minds
" yatreshvaraaNaa.n " = where, of the rich
" sadaa " = always
" vitta " = wealth
" vyaadhi " = afflictions
" vikaara " = unfavorable changes
" vivhala " = excruciating
" giraa.n " = talk
" naamaapi " = even the name
" na " = not
" shruuyate " = heard

indian

phala.n svechchhaalabhyaM prativanamakheda.n xitiruhaaM
payaH sthaane sthaane shishiramadhuraM puNyasaritaam.h .
mR^idusparshaa shayyaa sulalitalataapallavamayii
sahante santaapa.n tadapi dhaninaa.n dvaari kR^ipaNaaH .. 27..

roman

phala.n svechchhaalabhyaM prativanamakheda.n xitiruhaaM
payaH sthaane sthaane shishiramadhuraM puNyasaritaam.h .
mR^idusparshaa shayyaa sulalitalataapallavamayii
sahante santaapa.n tadapi dhaninaa.n dvaari kR^ipaNaaH .. 27..

    With fruits available at will in every forest, and cool, sweet water from holy streams in every place, and a bed made of tender leaves and twigs, still these miserable people endure sorrow at the gates of the rich. 

    	sanskrit
" phala.n " = fruit
" svechchhaa " = at will
" labhyaM " = got
" prativanaM " = in every forest
" akheda.n " = without sorrow
" xitiruhaaM " = walk on the earth
" payaH " = water
" sthaane " = place
" sthaane " = place
" shishiramadhuraM " = cool, sweet
" puNyasaritaaM " = holy streams
" mR^idusparshaa " = soft to touch
" shayyaa " = bed
" sulalita " = tender
" lataa " = creepers
" pallavamayii " = made of twigs
" sahante " = suffer
" santaapa.n " = grief
" tadapi " = still
" dhaninaa.n " = of the wealthy
" dvaari " = at the doors
" kR^ipaNaaH " = pitiable

indian

ye vartante dhanapatipuraH praarthanaaduHkhabhaajo
ye chaalpatva.n dadhati vishhayaaxepaparyaaptabuddheH .
teshhaamantaHsphuritahasita.n vaasaraaNi smareya.n
dhyaanachchhede shikharikuharagraavashayyaanishhaNNaH .. 28..

roman

ye vartante dhanapatipuraH praarthanaaduHkhabhaajo
ye chaalpatva.n dadhati vishhayaaxepaparyaaptabuddheH .
teshhaamantaHsphuritahasita.n vaasaraaNi smareya.n
dhyaanachchhede shikharikuharagraavashayyaanishhaNNaH .. 28..

    Those who grovel before the rich, and those given to meanness with their reason satisfied with mere sensual pleasures, may I recall their days of plight with an inner smile, while lying down on a stone-bed in a mountain-cave, during lulls in-between meditation. 

    	sanskrit
" ye " = who
" vartante " = behave
" dhanapatipuraH " = rich
" praarthanaa " = supplication
" duHkhabhaajaH " = suffering misery
" ye " = who
" chaalpatva.n " = and meanness
" dadhati " = given to
" vishhaya " = sensual pleasures
" aaxepaparyaapta " = contented
" buddheH " = minds
" teshhaaM " = their
" antaHsphurita " = inwardly arising
" hasita.n " = smiling
" vaasaraaNi " = days
" smareya.n " = remember
" dhyaanachchhede " = in intervals of meditation
" shikhari " = on the mountain
" kuhara " = cave
" graavashayyaa " = bed of stone
" nishhaNNaH " = lying

indian

ye santoshhanirantarapramuditasteshhaa.n na bhinnaa mudo
ye tvanye dhanalubdhasa.nkuladhiyasteshhaa.n na tR^ishhNaa hataa .
ittha.n kasya kR^ite kR^itaH sa vidhinaa kiidR^ikpada.n saMpadaa.n
svaatmanyeva samaaptahemamahimaa merurna me rochate .. 29..

roman

ye santoshhanirantarapramuditasteshhaa.n na bhinnaa mudo
ye tvanye dhanalubdhasa.nkuladhiyasteshhaa.n na tR^ishhNaa hataa .
ittha.n kasya kR^ite kR^itaH sa vidhinaa kiidR^ikpada.n saMpadaa.n
svaatmanyeva samaaptahemamahimaa merurna me rochate .. 29..

    The joy of those who are contented remains uninterrupted, while those greedy for wealth and with confused reason never have their cravings killed. Therefore, for what purpose did the Creator bring into existence the Meru mountain of infinite riches, which serves only to glorify itself? I have no taste for it. 

    	sanskrit
" ye " = they
" santoshha " = contentement
" nirantara " = uninterrupted
" pramuditaH " = felicitous
" teshhaa.n " = their
" na " = not
" bhinnaa " = interrupted
" mudaH " = happy
" ye " = they
" tvanye " = others
" dhana " = wealth
" lubdha " = greed
" sa.nkula " = confounded
" dhiyaH " = reason
" teshhaa.n " = of those
" na " = not
" tR^ishhNaa " = thirst, craving
" hataa " = killed
" ittha.n " = such
" kasya " = whose
" kR^ite " = done
" kR^itaH " = finished
" sa " = that
" vidhinaa " = by the Creator
" kiidR^ikpada.n " = thus
" saMpadaa.n " = wealth
" svaatmanyeva " = in itself
" samaapta " = end
" hema " = gold
" mahimaa " = glory
" merurna " = not Meru (mountain of gold)
" me " = to me
" rochate " = like

indian

bhixaahaaramadainyamapratisukhaM bhiitichchhida.n sarvato
durmaatsaryamadaabhimaanamathana.n duHkhaughavidhva.nsanam.h .
sarvatraanvahamaprayatnasulabha.n saadhupriyaM paavana.n
shambhoH satramavaaryamaxayanidhi.n sha.nsanti yogiishvaraaH .. 30..

roman

bhixaahaaramadainyamapratisukhaM bhiitichchhida.n sarvato
durmaatsaryamadaabhimaanamathana.n duHkhaughavidhva.nsanam.h .
sarvatraanvahamaprayatnasulabha.n saadhupriyaM paavana.n
shambhoH satramavaaryamaxayanidhi.n sha.nsanti yogiishvaraaH .. 30..

    Food obtained by begging alms is not humiliating, gives joy that is not dependent on fulfilling others' needs, and is totally devoid of fear. It destroys envy, arrogance, pride, impatience, and the stream of miseries. It is easily available everywhere, without great effort, and regarded as sacred by holy persons. It is like Shiva's feeding house, ever accessible and inexhaustible. Thus do the perfected yogis describe it. 

    	sanskrit
" bhixaa " = alms
" aahaaraM " = food
" adainyaM " = not humiliating
" apratisukhaM " = pleasure, not dependent(earning,social duty,etc)
" bhiitichchhida.n " = devoid of fear
" sarvataH " = totally
" durmaatsarya " = wicked envy
" mada " = arrogance
" abhimaana " = pride
" mathana.n " = destruction
" duHkha " = sorrow
" ogha " = flow
" vidhva.nsanaM " = removal
" sarvatra " = everywhere
" anvahaM " = everyday
" aprayatna " = with little effort
" sulabha.n " = easily
" saadhupriyaM " = dear to the holy persons
" paavana.n " = purifying
" shambhoH " = Siva's
" satraM " = feeding house
" avaaryaM " =accessible
" axayanidhi.n " = inexhaustible
" sha.nsanti " = praise
" yogiishvaraaH " = perfected yogis
" 4 bhogaasthairyavarNanam.h ." 

indian

bhoge rogabhaya.n kule chyutibhaya.n vitta nR^ipaalaadbhayaM
maane dainyabhayaM bale ripubhaya.n ruupe jaraayaa bhayam.h .
shaastre vaadibhaya.n guNe khalabhaya.n kaaye kR^itaantaadbhaya.n
sarva.n vastu bhayaanvitaM bhuvi nR^iNaa.n vairaagyamevaabhayam.h .. 31..

roman

bhoge rogabhaya.n kule chyutibhaya.n vitta nR^ipaalaadbhayaM
maane dainyabhayaM bale ripubhaya.n ruupe jaraayaa bhayam.h .
shaastre vaadibhaya.n guNe khalabhaya.n kaaye kR^itaantaadbhaya.n
sarva.n vastu bhayaanvitaM bhuvi nR^iNaa.n vairaagyamevaabhayam.h .. 31..

    4 Description of the transiency of Enjoyments:
    There is fear of disease in the enjoyment of sensual pleasures; in lineage, fear of decline; in riches, fear of kings; fear of humiliation in honor; fear of enemies when in power; fear of old age in beauty; in learning, fear of disputants; in virtue, fear of the wicked; in body, fear of death. All facets of man's life on earth engender fear; renunciation alone is fearless. 

    	sanskrit
" bhoga " = enjoyments
" asthairya" = trasitoriness
" varNanaM " = description
" bhoge " = in enjoyment
" roga " = disease
" bhaya.n " = fear
" kule " = in lineage
" chyutibhaya.n " = fear of disgrace
" vitta " = wealth
" nR^ipaalaadbhayaM " = fear of more powerful kings
" maane " = in honor
" dainyabhayaM " = dishonor
" bale " = in strength
" ripubhaya.n " = fear of enemies
" ruupe " = in beauty
" jaraayaa " = old age
" bhayaM " = fear
" shaastre " = in scriptural knowledge
" vaadibhaya.n " = fear of debaters
" guNe " = in virtue
" khalabhaya.n " = fear of the wicked
" kaaye " = in body
" kR^itaantaadbhaya.n " = fear of death
" sarva.n " = all
" vastu " = existece
" bhayaanvitaM " = pervaded by fear
" bhuvi " = in this world
" nR^iNaa.n " = of persons
" vairaagyaM " = renunciation
" eva " = alone
" abhayaM " = fearless

indian

aakraantaM maraNena janma jarasaa chaatyujvala.n yauvana.n
santoshho dhanalipsayaa shamasukhaM prauDhaaN^ganaavibhramaH .
lokairmatsaribhirguNaa vanabhuvo vyaalainR^i.rpaa durjanaiH
asthairyeNa vibhuutayo.apyupahataa grasta.n na ki.n kena vaa .. 32..

roman

aakraantaM maraNena janma jarasaa chaatyujvala.n yauvana.n
santoshho dhanalipsayaa shamasukhaM prauDhaaN^ganaavibhramaH .
lokairmatsaribhirguNaa vanabhuvo vyaalainR^i.rpaa durjanaiH
asthairyeNa vibhuutayo.apyupahataa grasta.n na ki.n kena vaa .. 32..

    Birth is attacked by death, and bright youth by old age; contentment by greed for wealth; peace of mind by seductive women; virtues by the envy of others; forests by beasts of prey; kings by the unscrupulous; and even fame by transitoriness. Is there anything on earth that is not afflicted by something? 

    	sanskrit
" aakraantaM " = attacked
" maraNena " = by death
" janma " = birth
" jarasaa " = by old age
" cha " = and
" ati " = exceedingly
" ujvala.n " = bright
" yauvana.n " = youth
" santoshhaH " = joy
" dhanalipsayaa " = by greed
" shamasukhaM " = joy of self-control
" prauDha " = clever
" aN^ganaa " = women
" vibhramaH " = wiles
" lokaiH " = people's
" matsaribhiH " = envy
" guNaa " = virtues
" vanabhuvaH " = forests
" vyaalainR^i.rpaa " = by beasts of prey
" durjanaiH " = by the unscrupulous
" asthairyeNa " = by transience
" vibhuutayaH " = powers
" api " = even
" upahataa " = destroyed
" grasta.n " = afflicted by
" na " = not
" ki.n " = what
" kena " = by what
" vaa " = indeed

indian

aadhivyaadhishatairjanasya vividhairaarogyamunmuulyate
laxmiiryatra patanti tatra vivR^itadvaaraa iva vyaapadaH .
jaata.n jaatamavashyamaashu vivashaM mR^ityuH karotyaatmasaat.h
tatki.n tena niraN^kushena vidhinaa yannirmita.n susthiram.h .. 33..

roman

aadhivyaadhishatairjanasya vividhairaarogyamunmuulyate
laxmiiryatra patanti tatra vivR^itadvaaraa iva vyaapadaH .
jaata.n jaatamavashyamaashu vivashaM mR^ityuH karotyaatmasaat.h
tatki.n tena niraN^kushena vidhinaa yannirmita.n susthiram.h .. 33..

    Hundreds of varieties of illness root out health of people. Adversities find an open door wherever Laxmi, Goddess of Wealth, is present. Whatever is born, Death is sure to make it powerless and aborb it into itself, again and again. Then what has the Creator made that can be regarded as stable? 

    	sanskrit
" aadhivyaadhishataiH " = hundreds of ailments
" janasya " = of people
" vividhaiH " = various
" aarogyaM " = health
" unmuulyate " = destroyed
" laxmiiH " = where the Goddess of wealth
" yatra " = where
" patanti " = lurk
" tatra " = there
" vivR^ita " = open
" dvaaraa " = doors
" iva " = as if
" vyaapadaH " = perils
" jaata.n " = born
" jaataM " = born
" avashyaM " = surely
" aashu " = very soon
" vivashaM " = powerless
" mR^ityuH " = death
" karoti " = makes
" aatmasaat.h " = its own
" tatki.n " = then, what
" tena " = by him
" niraN^kushena " = absolute
" vidhinaa " = by the Creator
" yannirmita.n " = whatever is created
" susthiraM " = stable

indian

bhogaastuN^gataraN^gabhaN^gataralaaH praaNaaH xaNadhva.nsinaH
stokaanyeva dinaani yauvanasukhasphuurtiH priyaasu sthitaa .
tatsa.nsaaramasaarameva nikhilaM buddhvaa budhaa bodhakaa
lokaanugrahapeshalena manasaa yatnaH samaadhiiyataam.h .. 34..

roman

bhogaastuN^gataraN^gabhaN^gataralaaH praaNaaH xaNadhva.nsinaH
stokaanyeva dinaani yauvanasukhasphuurtiH priyaasu sthitaa .
tatsa.nsaaramasaarameva nikhilaM buddhvaa budhaa bodhakaa
lokaanugrahapeshalena manasaa yatnaH samaadhiiyataam.h .. 34..

    Sensual pleasures are transient like the breaking of high waves. Life can end in a moment. Youthful cheerfulness in infatuation lasts only a few days. Wise teachers, having realised that the whole revolving wheel of life is lacking in true worth, strive to achieve equanimity for the benefit of the people. 

    	sanskrit
" bhogaaH " = enjoyments
" tuN^ga " = high
" taraN^ga " = waves
" bhaN^ga " = broken
" taralaaH " = unstable
" praaNaaH " = life
" xaNa " = moment
" dhva.nsinaH " = destroyed
" stokaanyeva " = few, indeed
" dinaani " = days
" yauvana " = youth
" sukhasphuurtiH " = buoyancy of happiness
" priyaasu " = loved ones
" sthitaa " = stays
" tat.h " = that
" sa.nsaaraM " = wheel of existence
" asaaraM " = that wheel of life, with no substance
" eva " = verily
" nikhilaM " = all
" buddhvaa " = knowing
" budhaa " = wise ones
" bodhakaa " = preachers
" loka " = humanity
" anugraha " = benefit
" peshalena " = motivated for
" manasaa " = in their minds
" yatnaH " = effort
" samaadhiiyataaM " = to attain equanimity

indian

bhogaa meghavitaanamadhyavilasatsaudaaminiichaJNchalaa
aayurvaayuvighaTTitaabjapaTaliiliinaambuvadbhaN^guram.h .
lolaa yauvanalaalasaastanubhR^itaamityaakalayya druta.n
yoge dhairyasamaadhisiddhasulabhe buddhi.n vidhadhvaM budhaaH .. 35..

roman

bhogaa meghavitaanamadhyavilasatsaudaaminiichaJNchalaa
aayurvaayuvighaTTitaabjapaTaliiliinaambuvadbhaN^guram.h .
lolaa yauvanalaalasaastanubhR^itaamityaakalayya druta.n
yoge dhairyasamaadhisiddhasulabhe buddhi.n vidhadhvaM budhaaH .. 35..

    Sensual pleasures are as fickle as the flash of lightning in the clouds. Life can collpse as easily as the drop of water on the edge of a lotus leaf swayed by the wind. Fickle are the longings in youth. Quickly realising this, let the wise ones engage their minds in equanimity, attained easily by courage. 

    	sanskrit
" bhogaa " = enjoyments
" meghavitaanamadhya " = in a mass of clouds
" vilasat.h " = play
" saudaaminii " = lightning
" chaJNchalaa " = fleeting quick
" aayuH " = life
" vaayu " = wind
" vighaTTita " = dispersed
" abja " = lotus
" paTalii " = leaf
" liina " = attached
" ambuvat.h " = like water
" bhaN^guraM " = insecure
" lolaa " = unsteady
" yauvana " = youth
" laalasaaH " = desires
" tanu " = body
" bhR^itaaM " = bearing
" iti " = thus
" aakalayya " = realising
" druta.n " = speedily
" yoge " = in union with the Divine
" dhairya " = patience
" samaadhi " = equanimity
" siddha " = attained
" sulabhe " = easily
" buddhi.n " = mind/intellect
" vidhadhvaM " = fix
" budhaaH " = wise ones

indian

aayuH kallolalola.n katipayadivasasthaayinii yauvanashriiH
arthaaH sa.nkalpakalpaa ghanasamayataDidvibhramaa bhogapuugaaH .
kaNThaashleshhopaguuDha.n tadapi cha na chira.n yatpriyaabhiH praNiitaM
brahmaNyaasaktachittaa bhavata bhavabhayaambodhipaara.n tariitum.h .. 36..

roman

aayuH kallolalola.n katipayadivasasthaayinii yauvanashriiH
arthaaH sa.nkalpakalpaa ghanasamayataDidvibhramaa bhogapuugaaH .
kaNThaashleshhopaguuDha.n tadapi cha na chira.n yatpriyaabhiH praNiitaM
brahmaNyaasaktachittaa bhavata bhavabhayaambodhipaara.n tariitum.h .. 36..

    Life undulates like a wave. Youthful beauty lasts a few days. Riches are as short-lived as thoughts. The successive enjoyments are like autumnal lightning flashes. The beloved's embrace round the neck lasts only a moment. Lovingly tie your mind to Brahman to overcome the fear of crossing the ocean of cycles of births and deaths. 

    	sanskrit
" aayuH " = life
" kallola " = big wave
" lola.n " = changing
" katipaya " = a few
" divasa " = days
" sthaayinii " = lasts
" yauvana " = youth
" shriiH " = beauty
" arthaaH " = wealth
" sa.nkalpakalpaa " = transient as thought
" ghanasamaya " = autumnal
" taDit.h " = lightning
" vibhramaa " = occasional flashes
" bhogapuugaaH " = whole series of enjoyments
" kaNThaashleshha " = aroun the neck
" upaguuDha.n " = embrace
" tadapi " = yet
" cha " = and
" na " = not
" chira.n " = long
" yat.h " = which
" priyaabhiH " = by the loved ones
" praNiitaM " = given
brahmaNi in Brahman
" aasakta " = engrossed
" chittaa " = mind
" bhavata " = your
" bhava " = existence
" bhaya " = fear
" ambodhi " = ocean
" paara.n " = beyond
" tariituM " = to cross over

indian

kR^ichchhreNaamedhyamadhye niyamitatanubhiH sthiiyate garbhavaase
kaantaavishleshhaduHkhavyatikaravishhamo yauvane chopabhogaH .
vaamaaxiiNaamavaGYaavihasitavasativR^i.rddhabhaavo.apyasaadhuH
sa.nsaare re manushhyaa vadata yadi sukha.n svalpamapyasti ki.nchit.h .. 37..

roman

kR^ichchhreNaamedhyamadhye niyamitatanubhiH sthiiyate garbhavaase
kaantaavishleshhaduHkhavyatikaravishhamo yauvane chopabhogaH .
vaamaaxiiNaamavaGYaavihasitavasativR^i.rddhabhaavo.apyasaadhuH
sa.nsaare re manushhyaa vadata yadi sukha.n svalpamapyasti ki.nchit.h .. 37..

    Life in the womb involves lying in discomfort amidst unclean surroundings, with the limbs confined. Enjoyments in youth are vitiated by intense sorrow when separated from the beloved. Even old age incurs contempt and derision of women. Oh, men! say, is there even a trace of happiness in such a life? 

    	sanskrit
" kR^ichchhreNa " = with difficulty
" amedhya " = impure matter
" madhye " = amidst
" niyamitatanubhiH " = with the body cramped
" sthiiyate " = resides
" garbhavaase " = in the womb
" kaantaa " = wife
" vishleshha " = separation
" duHkha " = sorrow
" vyatikara " = misfortune
" vishhamaH " = difficult
" yauvane " = in youth
" cha " = and
" upabhogaH " = enjoyment
" vaamaaxiiNaaM " = of women
" avaGYaa " = contempt
" vihasitavasatiH " = laughing
" vR^iddha " = old
" bhaavaH " = emotion
" api " = even
" asaadhuH " = undesirable
" sa.nsaare " = in the wheel of life
" re " = oh!
" manushhyaa " = men
" vadata " = say
" yadi " = when
" sukha.n " = happiness
" svalpaM " = a little
" api " = even
" asti " = exists
" ki.nchit.h " = small

indian

vyaaghriiva tishhThati jaraa paritarjayanti
rogaashcha shatrava iva praharanti deham.h .
aayuH parisravati bhinnaghaTaadivaambho
lokastathaapyahitamaacharatiiti chitram.h .. 38..

roman

vyaaghriiva tishhThati jaraa paritarjayanti
rogaashcha shatrava iva praharanti deham.h .
aayuH parisravati bhinnaghaTaadivaambho
lokastathaapyahitamaacharatiiti chitram.h .. 38..

    Like a tigress, fearsome is old age. Illnesses attack the body like enemies. Life flows like water from a leaky vessel. Yet, is it not a wonder that man engages in actions not conducive to well-being? 

    	sanskrit
" vyaaghriiva " = like a tigress
" tishhThati " = stands
" jaraa " = old age
" paritarjayanti " = frightens
" rogaaH " = diseases
" cha " = and
" shatrava " = enemies
" iva " = like
" praharanti " = attack
" dehaM " = body
" aayuH " = life
" parisravati " = flows
" bhinna " = broken
" ghaTaat.h " = pot
" iva " = as if
" ambhaH " = water
" lokaH " = people
" tathaapi " = even then
" ahitaM " = wicked
" aacharatiiti " = perform
" chitraM " = wonderful

indian

bhogaa bhaN^guravR^ittayo bahuvidhaastaireva chaayaM bhavaH
tatkasyeha kR^ite paribhramata re lokaaH kR^ita.n cheshhTitaiH .
aashaapaashashatopashaantivishada.n chetaH samaadhiiyataa.n
kaamotpattivashaatsvadhaamani yadi shraddheyamasmadvachaH .. 39..

roman

bhogaa bhaN^guravR^ittayo bahuvidhaastaireva chaayaM bhavaH
tatkasyeha kR^ite paribhramata re lokaaH kR^ita.n cheshhTitaiH .
aashaapaashashatopashaantivishada.n chetaH samaadhiiyataa.n
kaamotpattivashaatsvadhaamani yadi shraddheyamasmadvachaH .. 39..

    Varied and transient pleasures make up this life. Then why do you wander here exerting yourself incessantly? The bonds of hope arising from desires, with their hundreds of strings, to be appeased to attain equanimity of mind, only faith in the word of the Supreme Abode and mental concentration on it can achieve it. 

    	sanskrit
" bhogaa " = enjoyments
" bhaN^gura " = transient
" vR^ittayaH " = nature
" bahuvidhaaH " = various
" taiH " = by them
" eva " = only
" chaayaM " = and this
" bhavaH " = world
" tat.h " = that
" kasya " = of which
" iha " = here
" kR^ite " = do
" paribhramata " = wander
" re " = oh!
" lokaaH " = people
" kR^ita.n " = done
" cheshhTitaiH " = exerting
" aashaa " = desire
" paasha " = noose
" shata " = hundred
" upashaanti " = peace
" vishada.n " = disturbing
" chetaH " = mind
" samaadhiiyataa.n " = for equanimity
kaama + desire
" utpattivashaat.h " = arising from
" svadhaamani " = in its Supreme Foundation
" yadi " = if
" shraddheyaM " = faith
" asmad " = our
" vachaH " = word

indian

brahmendraadimarudgaNaa.nstR^iNakaNaanyatra sthito manyate
yatsvaadaadvirasaa bhavanti vibhavaastrailokyaraajyaadayaH .
bhogaH ko.api sa eka eva paramo nityodito jR^imbhate
bho saadho xaNabha.ngure taditare bhoge ratiM maa kR^ithaaH .. 40..

roman

brahmendraadimarudgaNaa.nstR^iNakaNaanyatra sthito manyate
yatsvaadaadvirasaa bhavanti vibhavaastrailokyaraajyaadayaH .
bhogaH ko.api sa eka eva paramo nityodito jR^imbhate
bho saadho xaNabha.ngure taditare bhoge ratiM maa kR^ithaaH .. 40..

    Where Brahma, Indra, and other hosts of gods appear as worth as little as blades of grass; where taste is lost for the greatest possessions, like the sovereignty over the three worlds; such is the unique enjoyment of Brahman, eternal, supreme, and immutable. Oh Pure One! indulge not in any pleasure that lasts no more than a moment. 

    	sanskrit
" brahmaa " = Brhama
" indra " = Indra
" aadi " = and other
" marudgaNaa.n " = hosts of gods
" tR^iNakaNaan.h " = like blades of grass
" yatra " = where
" sthitaH " = stand
" manyate " = consider
" yat.h " = which
" svaadaad " = tasting
" virasaa " = tatsteless
" bhavanti " = become
" vibhavaaH " = sovereignty
" trailokya " = three worlds
" raajya " = rulership
" aadayaH " = and other wealth
" bhogaH " = enjoyments
" ko.api " = who even
" sa " = he
" eka " = one
" eva " = only
" paramaH " = supreme
" nityoditaH " = immutable
" jR^imbhate " = increases
" bho " = oh!
" saadhaH " = saint
" xaNabha.ngure " = transitory
" taditare " = that other
" bhoge " = enjoyment
" ratiM " = pleasures
" maa " = do not
" kR^ithaaH " = engross
" 5 kaalamahimaanuvarNanam.h ." 

indian

saa ramyaa nagarii mahaansa nR^ipatiH saamantachakra.n cha tat.h
paarshve tasya cha saa vidagdhaparishhattaashchandrabimbaananaaH .
udvR^ittaH sa cha raajaputranivahaste bandinastaaH kathaaH
sarva.n yasya vashaadagaatsmR^itipatha.n kaalaaya tasmai namaH .. 41..

roman

saa ramyaa nagarii mahaansa nR^ipatiH saamantachakra.n cha tat.h
paarshve tasya cha saa vidagdhaparishhattaashchandrabimbaananaaH .
udvR^ittaH sa cha raajaputranivahaste bandinastaaH kathaaH
sarva.n yasya vashaadagaatsmR^itipatha.n kaalaaya tasmai namaH .. 41..

    Description of the Glory Of Time:
    Salutations to Time! Under your sway all these passed away to form mere memories: that enchanting city, that great king surrounded by his vassals and clever advisers by his side, beauties with moon-like faces, headstrong princes, and flattering court-musicians! 

    	sanskrit
" kaala " = time
" mahimaa " = glory
" anuvarNanaM " = description
" saa " = that
" ramyaa " = enchanting
" nagarii " = city
" mahaansa " = that great
" nR^ipatiH " = king
" saamantachakra.n " = surrounded by
" cha " = and
" tat.h " = that
" paarshve " = side
" tasya " = his
" cha " = and
" saa " = that
" vidagdha " = crafty
" parishhattaaH " = counsellors
" chandra " = moon
" bimba " = disk
" aananaaH " = faces
" udvR^ittaH " = wayward
" sa " = he
" cha " = and
" raajaputranivahaste " = wayward princes
" bandinastaaH " = courtiers
" kathaaH " = songs
" sarva.n " = all
" yasya " = whose
" vashaat.h " = influenced
" agaat.h " = went
" smR^iti " = memory
" patha.n " = way
" kaalaaya " = Father Time
" tasmai " = to him
" namaH " = salutations

indian

yatraanekaH kvachidapi gR^ihe tatra tishhThatyathaiko
yatraapyekastadanu bahavastatra naiko.api chaante .
ittha.n neyau rajanidivasau lolayandvaavivaaxau
kalaaH kalyo bhuvanaphalake kriiDati praaNishaaraiH .. 42..

roman

yatraanekaH kvachidapi gR^ihe tatra tishhThatyathaiko
yatraapyekastadanu bahavastatra naiko.api chaante .
ittha.n neyau rajanidivasau lolayandvaavivaaxau
kalaaH kalyo bhuvanaphalake kriiDati praaNishaaraiH .. 42..

    Where in some home there were many occupants, now there is only one; where there was one or successively many, none is left in the end. Thus does Time expertly play the game on the checker-board of this world, with creatures as the pieces to be moved, and throwing the dice of days and nights. 

    	sanskrit
" yatra " =where
" anekaH " = many
" kvachidapi " = in some
" gR^ihe " = home
" tatra " = there
" tishhThati " = stands
" atha " = now
" ekaH " = one
" yatra " = where
" api " = even
" ekaH " = one
" tadanu " = afterward
" bahavaH " = many
" tatra " = there
" na " = not
" ekaH " = one
" api " = even
" cha " = and
" ante " = in the end
" ittha.n " = thus
" neyau " = these two
" rajanidivasau " = night and day
" lolayan.h " = throws
" dvaavivaaxau " = the two dice
" kalaaH " = process
" kalyaH " = time
" bhuvanaphalake " = checkerboard of life
" kriiDati " = plays
" praaNishaaraiH " = with creatures

indian

aadityasya gataagatairaharahaH sa.nxiiyate jiivita.n
vyaapaarairbahukaaryabhaaragurubhiH kaalo.api na GYaayate .
dR^ishhTvaa janmajaraavipattimaraNa.n traasashcha notpadyate
piitvaa mohamayiiM pramaadamadiraamunmattabhuuta.n jagat.h .. 43..

roman

aadityasya gataagatairaharahaH sa.nxiiyate jiivita.n
vyaapaarairbahukaaryabhaaragurubhiH kaalo.api na GYaayate .
dR^ishhTvaa janmajaraavipattimaraNa.n traasashcha notpadyate
piitvaa mohamayiiM pramaadamadiraamunmattabhuuta.n jagat.h .. 43..

    With the sun rising and setting daily, life ebbs away, and Time passes unknowingly under the heavy burden of various activities. Watching birth, ageing, suffering, and death, no distress is felt, for the world has become insane by drinking the intoxicating wine of infatuation. 

    	sanskrit
" aadityasya " = of the sun
" gataagataiH " = going and coming
" aharahaH " = day after day
" sa.nxiiyate " = shortens
" jiivita.n " = life
" vyaapaaraiH " = affairs
" bahukaarya " = many duties
" bhaara " = burden
" gurubhiH " = heavy
" kaalo.api " = even time
" na " = not
" GYaayate " = not felt
" dR^ishhTvaa " = seeing
" janma " = birth
" jaraa " = old age
" vipatti " = calamity
" maraNa.n " = death
" traasaH " = fear
" cha " = and
" notpadyate " = not produce
" piitvaa " = drinking
" mohamayiiM " = producing delusion
" pramaada " = stupefying
" madiraaM " = wine
" unmatta " = mad
" bhuuta.n " = become
" jagat.h " = world

indian

raatriH saiva punaH sa eva divaso matvaa mudhaa jantavo
dhaavantyudyaminastathaiva nibhR^itapraarabdhatattatkriyaaH .
vyaapaaraiH punaruktabhuuta vishhayairittha.nvidhenaamunaa
sa.nsaareNa kadarthitaa vayamaho mohaanna lajjaamahe .. 44..

roman
raatriH saiva punaH sa eva divaso matvaa mudhaa jantavo
dhaavantyudyaminastathaiva nibhR^itapraarabdhatattatkriyaaH .
vyaapaaraiH punaruktabhuuta vishhayairittha.nvidhenaamunaa
sa.nsaareNa kadarthitaa vayamaho mohaanna lajjaamahe .. 44..

    Watching the night following the day, creatures still vainly persist in running busily with various actions motivated by desires. Such repetitious actions,alas! born of desires bring us no shame, keeping us deluded in the revolving cylces of births and deaths. 

    	sanskrit
" raatriH " = night
" saiva " = that even
" punaH " = again
" sa " = that
" eva " = even
" divasaH " = day
" matvaa " = seeing
" mudhaa " = vainly
" jantavaH " = creatures
" dhaavanti " = run
" udyaminaH " = persistently
" tathaiva " = similarly
" nibhR^ita " = set in motion
" praarabdha " = results of past deeds
" tattatkriyaaH " = various activities
" vyaapaaraiH " = by actions
" punaruktabhuuta " = repeatedly
" vishhayaiH " = by desires
" ittha.nvidhena " = thus
" amunaa " = by us
" sa.nsaareNa " = by the revolving wheel of life
" kadarthitaa " = by what reason
" vayamahaH " = we alas
" mohaanna " = not deluded
" lajjaamahe " = ashamed

indian

na dhyaataM padamiishvarasya vidhivatsa.nsaaravichchhittaye
svargadvaarakavaaTapaaTanapaTurdharmo.api nopaarjitaH .
naarii piinapayodharoruyugala.n svapne.api naaliN^gitaM
maatuH kevalameva yauvanavanachchhede kuThaaraa vayam.h .. 45..

roman

na dhyaataM padamiishvarasya vidhivatsa.nsaaravichchhittaye
svargadvaarakavaaTapaaTanapaTurdharmo.api nopaarjitaH .
naarii piinapayodharoruyugala.n svapne.api naaliN^gitaM
maatuH kevalameva yauvanavanachchhede kuThaaraa vayam.h .. 45..

    To break away from the bondage of this world, we have not meditated on the Lord's feet; nor have we performed rituals to acquire merits enough to open heaven's gates. Nor, even in our dreams, have we embraced a woman with full-grown breasts. We have, by being born, only served the purpose like an axe to to cut the bloom of our mother's youth. 

    	sanskrit
" na " = not
" dhyaataM " = meditated on
" padamiishvarasya " = the Lord's feet
" vidhivat.h " = in prescribed form
" sa.nsaara " = wheel of life
" vichchhittaye " = for destroying the (bondage) of the world
" svarga " = heaven
" dvaara " = door
" kavaaTapaaTanapaTuH " = ?? knocks
" dharmaH " = merit
" api " = even
" nopaarjitaH " = not accumulated
" naarii " = woman
" piina " = rounded
" payodharoH " = breasts
" yugala.n " = pair
" svapne.api " = even in dream
" naaliN^gitaM " = embraced
" maatuH " = mother
" kevalaM " = essentially
" eva " = only
" yauvana " = youth
" vana " = garden
" chchhede " = destroying
" kuThaaraa " = hatchet
" vayaM " = we

indian

naabhyastaa prativaadivR^indadamanii vidyaa viniitochitaa
khaDgaagraiH karikumbhapiiThadalanairnaaka.n na niita.n yashaH .
kaantaakomalapallavaadhararasaH piito na chandrodaye
taaruNya.n gatameva nishhphalamaho shuunyaalaye diipavat.h .. 46..

roman

naabhyastaa prativaadivR^indadamanii vidyaa viniitochitaa
khaDgaagraiH karikumbhapiiThadalanairnaaka.n na niita.n yashaH .
kaantaakomalapallavaadhararasaH piito na chandrodaye
taaruNya.n gatameva nishhphalamaho shuunyaalaye diipavat.h .. 46..

    Not having studied and acquired adequate knowledge to defeat scholarly debaters; not having gained heaven-high fame , like wielding the sword strongly enough to knock down an elelphant's head; nor kissed at moonrise the tender lips of a woman! Alas! all youth has slipped by fruitlessly, like a lamp in a deserted house. 

    	sanskrit
" naabhyastaa " = not studied
" prativaadi " = debaters
" vR^indadamanii " = conquering groups
" vidyaa " = knowledge
" viniitochitaa " = properly acquired
" khaDgaagraiH " = by the sword-points
" kari " = elephant
" kumbhapiiTha " = temples
" dalanaiH " = smashing
" naaka.n " = heaven
" na " = not
" niita.n " = taken
" yashaH " = success
" kaantaa " = woman
" komala " = tender
" pallava " = branch
" adhararasaH " = ??
" piitaH " = yellow
" na " = not
" chandrodaye " = at moon-rise
" taaruNya.n " = youth
" gataM " = gone
" eva " = indeed
" nishhphalamaho " = fruitless, alas
" shuunyaalaye " = deserted home
" diipavat.h " = like a lamp

indian

vidyaa naadhigataa kalaN^karahitaa vitta.n cha nopaarjita.n
shushruushhaapi samaahitena manasaa pitrorna saMpaaditaa .
aalolaayatalochanaaH priyatamaaH svapne.api naaliN^gitaaH
kaalo.ayaM parapiNDalolupatayaa kaakairiva preryate .. 47..

roman

vidyaa naadhigataa kalaN^karahitaa vitta.n cha nopaarjita.n
shushruushhaapi samaahitena manasaa pitrorna saMpaaditaa .
aalolaayatalochanaaH priyatamaaH svapne.api naaliN^gitaaH
kaalo.ayaM parapiNDalolupatayaa kaakairiva preryate .. 47..

    Faultless knowledge has not been gained, nor riches acquired; nor served the parents devotedly; nor, even in dreams, embraced the beloved with her dancing eyes; whole life has been spent, like greedy crows, in subordination to others. 

    	sanskrit
" vidyaa " = knowledge
" naadhigataa " = not mastered
" kalaN^karahitaa " = faultless
" vitta.n " = wealth
" cha " = and
" nopaarjita.n " = not earned
" shushruushhaapi " = even service
" samaahitena " = with due concern
" manasaa " = mentally
" pitrorna " = not to parents
" saMpaaditaa " = rendered
" aalolaayatalochanaaH " = dancing eyes
" priyatamaaH " = beloved
" svapne.api " = in dream even
" naaliN^gitaaH " = not embraced
" kaalo.ayaM " = this time
" parapiNDalolupatayaa " = greed for others' food
" kaakairiva " = like crows
" preryate " = motivates

indian

vaya.n yebhyo jaataashchiraparichitaa eva khalu te
sama.n yaiH sa.nvR^iddhaaH smR^itivishhayataa.n te.api gamitaaH .
idaaniimete smaH pratidivasamaasannapatanaa
gataastulyaavasthaa.n sikatilanadiitiiratarubhiH .. 48..

roman

vaya.n yebhyo jaataashchiraparichitaa eva khalu te
sama.n yaiH sa.nvR^iddhaaH smR^itivishhayataa.n te.api gamitaaH .
idaaniimete smaH pratidivasamaasannapatanaa
gataastulyaavasthaa.n sikatilanadiitiiratarubhiH .. 48..

    Those who begot us have passed on into eternity. Those with whom we grew up have also become parts of memory only. Now with every passing day our condition is akin to the trees on the sandy banks of a river. 

    	sanskrit
" vaya.n " = we
" yebhyaH " = from whom
" jaataaH " = born
" chiraparichitaa " = known to Eternity(dead)
" eva " = thus
" khalu " = indeed
" te " = they
" sama.n " = together
" yaiH " = with whom
" sa.nvR^iddhaaH " = brought up
" smR^itivishhayataa.n " = subjects of memory
" te.api " = they also
" gamitaaH " = have become
" idaaniimete " = now these
" smaH " = have
" pratidivasaM " = everyday
" aasannapatanaa " = coming near the end
" gataaH " = becoming
" tulya " = similar
" avasthaa.n " = condition
" sikatila " = sandy
" nadii " = river
" tiira " = banks
" tarubhiH " = trees

indian

aayurvarshhashata.n nR^iNaaM parimita.n raatrau tadardha.n gata.n
tasyaardhyasya parasya chaardhamaparaM baalatvavR^iddhatvayoH .
sheshha.n vyaadhiviyogaduHkhasahita.n sevaadibhirniiyate
jiive vaaritaraN^gachaJNchalatare saukhya.n kutaH praaNinaam.h .. 49..

roman

aayurvarshhashata.n nR^iNaaM parimita.n raatrau tadardha.n gata.n
tasyaardhyasya parasya chaardhamaparaM baalatvavR^iddhatvayoH .
sheshha.n vyaadhiviyogaduHkhasahita.n sevaadibhirniiyate
jiive vaaritaraN^gachaJNchalatare saukhya.n kutaH praaNinaam.h .. 49..

    Men's life-span is limited to a hundred years. Half of it is spent in the darkness of nights. Of the remaining half, half is spent in childhood and old age; and the rest illnesses, bereavements, and vexatious service of others. Where is the happiness for creatures whose life is as fickle as the ripples of water? 

    	sanskrit
" aayuH " = life
" varshha " = years
" shata.n " = 100
" nR^iNaaM " = humans
" parimita.n " = limited
" raatrau " = nights
" tadardha.n " = half
" gata.n " = spent
" tasya " = of that
" ardhyasya " = half
" parasya " = other
" cha " = and
" ardhaM " = half
" aparaM " = again
" baalatva " = childhood
" vR^iddhatvayoH " = in old age
" sheshha.n " = remainder
" vyaadhi " = illness
" viyoga " = separation
" duHkha " = sorrow
" sahita.n " = along with
" sevaadibhiH " = serving others
" niiyate " = takes
" jiive " = in life
" vaari " = water
" taraN^ga " = ripples
" chaJNchalatare " = fluctuating rapidly
" saukhya.n " = happiness
" kutaH " = where
" praaNinaaM " = of creatures

indian

xaNa.n baalo bhuutvaa xaNamapi yuvaa kaamarasikaH
xaNa.n vittairhiinaH xaNamapi cha saMpuurNavibhavaH .
jaraajiirNairaN^gairnaTa iva valiimaNDitatanuH
naraH sa.nsaaraante vishati yamadhaaniiyavanikaam.h .. 50..

roman

xaNa.n baalo bhuutvaa xaNamapi yuvaa kaamarasikaH
xaNa.n vittairhiinaH xaNamapi cha saMpuurNavibhavaH .
jaraajiirNairaN^gairnaTa iva valiimaNDitatanuH
naraH sa.nsaaraante vishati yamadhaaniiyavanikaam.h .. 50..

    For a moment like a child, for another moment a lascivious youth; one moment a pauper, another a wealthy person; at the end of life, the body worn out by age and covered with wrinkles, man enters the abode of Death like an actor exiting the stage. 

    	sanskrit
" xaNa.n " = moment
" baalaH " = child
" bhuutvaa " = becoming
" xaNamapi " = again for a moment
" yuvaa " = youth
" kaamarasikaH " = lustful
" xaNa.n " = moment
" vittairhiinaH " = devoid of riches
" xaNamapi " = momentarily again
" cha " = and
" saMpuurNavibhavaH " = full of wealth
" jaraa " = old age
" jiirNaiH " = worn out
" aN^gaiH " = body
" naTa " = actor
" iva " = as if
" valii " = wrinkle
" maNDita " = covered
" tanuH " = body
" naraH " = human
" sa.nsaaraante " = at the end of life
" vishati " = enters
" yamadhaanii " = death's abode
" yavanikaaM " = ??
" 6 yatinR^ipatisa.nvaadavarNanam.h ." 

indian

tva.n raajaa vayamapyupaasitagurupraGYaabhimaanonnataaH
khyaatastva.n vibhavairyashaa.nsi kavayo dixu pratanvanti naH .
itthaM maanadhanaatiduuramubhayorapyaavayorantara.n
yadyasmaasu paraaN^mukho.asi vayamapyekaantato niHspR^ihaaH .. 51..

roman

tva.n raajaa vayamapyupaasitagurupraGYaabhimaanonnataaH
khyaatastva.n vibhavairyashaa.nsi kavayo dixu pratanvanti naH .
itthaM maanadhanaatiduuramubhayorapyaavayorantara.n
yadyasmaasu paraaN^mukho.asi vayamapyekaantato niHspR^ihaaH .. 51..

    6 Description of a dialogue between an ascetic and a king:
    You are a king; we also, through service to our Teacher, have been uplifted in wisdom. You are famous by your wealth; our successes are broadcast in all directions by the learned. Thus, there is a great difference between us regarding honor and wealth. If you are indifferent towards us, we also are perfectly dispassionate towards you. 

    	sanskrit
" yati " = ascetic
" nR^ipati " = king
" sa.nvaada " = dialogue
" varNanaM " = description
" tva.n " = you
" raajaa " = king
" vayaM " = we
" api " = also
" upaasita " = serving
" guru " = teacher
" praGYaa " = wisdom
" abhimaana " = pride
" unnataaH " = elevated
" khyaatastva.n " = famous, you
" vibhavairyashaa.nsi " = by wealth and success
" kavayaH " = the learned
" dixu " = in all directions
" pratanvanti " = spread
" naH " = our
" itthaM " = thus
" maana " = honor
" dhana " = riches
" atiduuraM " = great
" ubhayoH " = two
" api " = even
" aavayoH " = of us
" antara.n " = difference
" yadi " = if
" asmaasu " = to us
" paraaN^mukhaH " = disregard
" asi " = you
" vayaM " = =3D we
" api " = also
" ekaantataH " = perfectly
" niHspR^ihaaH " = indifferent

indian

arthaanaamiishishhe tva.n vayamapi cha giraamiishmahe yaavadartha.n
shuurastva.n vaadidarpavyupashamanavidhaavaxayaM paaTava.n naH .
sevante tvaa.n dhanaaDhyaa matimalahataye maamapi shrotukaamaa
mayyapyaasthaa na te chettvayi mama nitaraameva raajannanaasthaa .. 52..

roman

arthaanaamiishishhe tva.n vayamapi cha giraamiishmahe yaavadartha.n
shuurastva.n vaadidarpavyupashamanavidhaavaxayaM paaTava.n naH .
sevante tvaa.n dhanaaDhyaa matimalahataye maamapi shrotukaamaa
mayyapyaasthaa na te chettvayi mama nitaraameva raajannanaasthaa .. 52..

    You are the master of wealth; we are also masters of words. You are brave; we are ever skilful in subduing the pride of debaters. The rich serve you; we are served by those who would study scriptures to purify the mind. If you show no regard for me, I have none for you either. 

    	sanskrit
" arthaanaamiishishhe " = lordship over wealth
" tva.n " = you
" vayamapi " = we also
" cha " = and
" giraamiishmahe " = lords of speech
" yaavadartha.n " = in all senses
" shuurastva.n " = hero, you are
" vaadi " = debaters
" darpa " = pride
" vyupashamanavidhau " = subduing
" axayaM " = unfailing
" paaTava.n " = skill
" naH " = our
" sevante " = serve
" tvaa.n " = you
" dhanaaDhyaa " = wealthy
" mati " = mind
" mala " = impurities
" hataye " = to destroy
" maamapi " = me too
" shrotukaamaa " = desirous of learning
mayi in me
" api " = also
" aasthaa " = regard
" na " = not
" te " = to you
" chet.h " = if it be
" tvayi " = in you
" mama " = my
" nitaraaM " = absolutely
" eva " = quite
" raajan.h " = o king
" nanaasthaa " = no regard

indian

vayamiha paritushhTaa valkalaistva.n dukuulaiH
sama iva paritoshho nirvisheshho visheshhaH .
sa tu bhavatu daridro yasya tR^ishhNaa vishaalaa
manasi cha paritushhTe ko.arthavaanko daridraH .. 53..

roman

vayamiha paritushhTaa valkalaistva.n dukuulaiH
sama iva paritoshho nirvisheshho visheshhaH .
sa tu bhavatu daridro yasya tR^ishhNaa vishaalaa
manasi cha paritushhTe ko.arthavaanko daridraH .. 53..

    We are content to wear tree-barks for clothes, and you with rich dresses; but the contentment is alike, and the difference is not significant. He whose desires are numerous is indded poor. If contentment is in the mind, then who is rich or poor? 

    	sanskrit
" vayaM " = we
" iha " = here
" paritushhTaa " = satisfied
" valkalaiH " = tree-bark as clothes
" tva.n " = you
" dukuulaiH " = rich dresses
" sama " = similar
" iva " = as if
" paritoshhaH " = satisfaction
" nirvisheshhaH " = no difference
" visheshhaH " = difference
" sa " = he
" tu " = indeed
" bhavatu " = is
" daridraH " = poor
" tR^ishhNaa " = desire
" vishaalaa " = great
" manasi " = in mind
" cha " = and
" paritushhTe " = contented
" ko.arthavaankaH " = who rich, who
" daridraH " = poor

indian

phalamalamashanaaya svaadu paanaaya toya.n
xitirapi shayanaartha.n vaasase valkala.n cha .
navadhanamadhupaanabhraantasarvendriyaaNaaM
avinayamanumantu.n notsahe durjanaanaam.h .. 54..

roman

phalamalamashanaaya svaadu paanaaya toya.n
xitirapi shayanaartha.n vaasase valkala.n cha .
navadhanamadhupaanabhraantasarvendriyaaNaaM
avinayamanumantu.n notsahe durjanaanaam.h .. 54..

    Enough for us are fruits for food, tasty water to drink, the earth for a bed, and tree-barks for dress. I have no taste for the immodesty of the wicked, deluded by drinking the wine of wealth. 

    	sanskrit
" phalamalamashanaaya " = fruits to eat
" svaadu " = tasteful
" paanaaya " = to drink
" toya.n " = water
" xitirapi " = also earth
" shayanaartha.n " = to sleep on
" vaasase " = to dress
" valkala.n " = tree-barks
" cha " = and
" nava " = new
" dhana " = riches
" madhupaana " =drinking intoxicant wine
" bhraanta " =deluded
" sarvendriyaaNaaM " = all senses
" avinayaM " = disrespect
" anumantu.n " = to approve
" na " = not
" utsahe " = enthused
" durjanaanaaM " = of the wicked

indian

ashiimahi vayaM bhixaamaashaavaaso vasiimahi .
shayiimahi mahiipR^ishhThe kurviimahi kimiishvaraiH .. 55..

roman
ashiimahi vayaM bhixaamaashaavaaso vasiimahi .
shayiimahi mahiipR^ishhThe kurviimahi kimiishvaraiH .. 55..

    We shall eat from the begging of alms; we shall wear the sky for clothing; lie down on the earth for a bed; why bother with the rich? 

    	sanskrit
" ashiimahi " = let us eat
" vayaM " = we
" bhixaaM " = alms
" aashaavaasaH " = the sky for clothing
" vasiimahi " = let us dress
" shayiimahi " = let us sleep
" mahiipR^ishhThe " = on the earth
" kurviimahi " = shall we have to do
" kiM " = what
" iishvaraiH " = with the rich

indian

na naTaa na viTaa na gaayakaa
na cha sabhyetaravaadachuJNchavaH .
nR^ipamiixitumatra ke vaya.n
stanabhaaraanamitaa na yoshhitaH .. 56..

roman

na naTaa na viTaa na gaayakaa
na cha sabhyetaravaadachuJNchavaH .
nR^ipamiixitumatra ke vaya.n
stanabhaaraanamitaa na yoshhitaH .. 56..

    We are not actors, nor jesters, nor singers, nor experts in debating in court, nor courtesans, to wish to meet the king. 

    	sanskrit
" na " = not
" naTaa " = actors
" na " = not
" viTaa " = jesters
" na " = not
" gaayakaa " = singers
" na " = not
" cha " = and
" sabhyetaravaadachuJNchavaH " = experts in disputations
" nR^ipaM " = king
" iixituM " = seeing
" atra " = here
" ke " = who
" vaya.n " = we
" stanabhaaraanamitaa " = seductive mistresses
" na " = not
" yoshhitaH " = desiring

indian

vipulahR^idayairiishairetajjagajjanitaM puraa
vidhR^itamaparairdatta.n chaanyairvijitya tR^iNa.n yathaa .
iha bhuvanaanyanye dhiiraashchaturdasha bhuJNjate 
katipayapurasvaamye pu.nsaa.n ka eshha madajvaraH .. 57..

roman
vipulahR^idayairiishairetajjagajjanitaM puraa
vidhR^itamaparairdatta.n chaanyairvijitya tR^iNa.n yathaa .
iha hi bhuvanaanyanye dhiiraashchaturdasha bhuJNjate
katipayapurasvaamye pu.nsaa.n ka eshha madajvaraH .. 57..

    In days of yore, these kingdoms were created by kings with generous hearts, ruled by others, and conquered or squandered like straw by still others. Some heroes even now enjoy everything in the universe. Why then this inordinate pride of ruling over a few towns? 

    	sanskrit
" vipula " = great
" hR^idayaiH " = hearted
" iishaiH " =by the kings
" etat.h " = this
" jagat.h " = world
" janitaM " = made
" puraa " = in ancient times
" vidhR^itaM " = ruled
" aparaiH " = by others
" datta.n " = given away
" cha " = and
" anyaiH " = by others
" vijitya " = conquered
" tR^iNa.n " = like grass
" yathaa " = just as
" iha " = here
" hi " = indeed
" bhuvanaani " = worlds
" anye " = others
" dhiiraaH " = heroes
" chaturdasha " = fourteen
" bhuJNjate " = enjoy
" katipaya " = for what then
" pura " = towns
" svaamye " = sovereignty over
" pu.nsaa.n " = men
" ka " = who
" eshha " = this
" mada " = arrogance
" jvaraH " = feverish

indian

abhuktaayaa.n yasyaa.n xaNamapi na jaata.n nR^ipashataH
bhuvastasyaa laabhe ka iva bahumaanaH xitibhR^itaam.h .
tada.nshasyaapya.nshe tadavayavaleshe.api patayo
vishhaade kartavye vidadhati jaDaaH pratyuta mudam.h .. 58..

roman
abhuktaayaa.n yasyaa.n xaNamapi na jaata.n nR^ipashataH
bhuvastasyaa laabhe ka iva bahumaanaH xitibhR^itaam.h .
tada.nshasyaapya.nshe tadavayavaleshe.api patayo
vishhaade kartavye vidadhati jaDaaH pratyuta mudam.h .. 58..

    The earth has not been left unenjoyed, even for a moment, by hundreds of rulers. Will its acquisition then bring any honor to any king? The dull-witted, instead of grieving, are joyous in owning even the most trifling fraction of it. 

    	sanskrit
" abhuktaayaa.n " = not enjoyed
" yasyaa.n " = whose
" xaNamapi " = even a moment
" na " = not
" jaata.n " = made
" nR^ipashataH " = hundreds of kings
" bhuvaH " = world
" tasyaa " = its
" laabhe " = gaining
" ka " = who
" iva " = as if
" bahumaanaH " = high honor
" xitibhR^itaaM " = earth
" tat.h " = that
" a.nshasya " = of a portion
" api " = even
" a.nshe " = portion
" tat.h " = that
" avayava " = limb
" leshe " = part
" api " = even
" patayaH " = fallen
" vishhaade " = in grief
" kartavye " = in duty
" vidadhati " = give
" jaDaaH " = stupid
" pratyuta " = on the contrary
" mudaM " = joy

indian

mR^itpiNDo jalarekhayaa valayitaH sarvo.apyaya.n nanvaNuH
svaa.nshiikR^itya tameva sa.ngarashatai raaGYaa.n gaNaa bhuJNjate .
te dadyurdadato.athavaa kimapara.n xudraa daridraa bhR^isha.n
dhigdhiktaanpurushhaadhamaandhanakaNaanvaaJNchhanti tebhyo.api ye .. 59..

roman

mR^itpiNDo jalarekhayaa valayitaH sarvo.apyaya.n nanvaNuH
svaa.nshiikR^itya tameva sa.ngarashatai raaGYaa.n gaNaa bhuJNjate .
te dadyurdadato.athavaa kimapara.n xudraa daridraa bhR^isha.n
dhigdhiktaanpurushhaadhamaandhanakaNaanvaaJNchhanti tebhyo.api ye .. 59..

    The earth is a mere clod rimmed by water. Even the whole of it is but an atom. Hosts of kings enjoy it after fighting for it a hundred times. With their paltry and mean minds they may or do give; for it is not strange to them. But despicable are the men who would beg from them petty riches. 

    	sanskrit
" mR^it.h " = clay
" piNDaH " = lump
" jala " = water
" rekhayaa " = by a ring of
" valayitaH " = surrounded by
" sarvaH " = all
" api " = even
" aya.n " = this
" nanu " = not even
" aNuH " = an atom
" svaa.nshiikR^itya " = fractioned it themselves
" taM " = that
" eva " = too
" sa.ngara " = battle
" shatai " = hundreds
" raaGYaa.n " = of kings
" gaNaa " = many
" bhuJNjate " = enjoy
" te " = they
" dadyuH " = may give
" dadataH " = do give
" athavaa " = or
" kiM " = what
" apara.n " = else
" xudraa " = cheap
" daridraa " = poor
" bhR^isha.n " = strange
" dhigdhiktaan.h " = contemptible
" purushha " = men
" adhamaan.h " = mean
" dhanakaNaan.h " = paltry coins
" vaaJNchhanti " = beg
" tebhyaH " = on them
" api " = also
" ye " = who

indian

sa jaataH ko.apyaasiinmadanaripuNaa muurdhni dhavala.n
kapaala.n yasyochyairvinihitamala.nkaaravidhaye .
nR^ibhiH praaNatraaNapravaNamatibhiH kaishchidadhunaa
namadbhiH kaH pu.nsaamayamatuladarpajvarabharaH .. 60..

roman

sa jaataH ko.apyaasiinmadanaripuNaa muurdhni dhavala.n
kapaala.n yasyochyairvinihitamala.nkaaravidhaye .
nR^ibhiH praaNatraaNapravaNamatibhiH kaishchidadhunaa
namadbhiH kaH pu.nsaamayamatuladarpajvarabharaH .. 60..

    His birth is worthwhile indeed, whose death provides his white skull as an ornament on the head of Shiva, Cupid's enemy. Men engrossed in protecting their own lives, flatter others showing immoderate pride, to what purpose? 

    	sanskrit
" sa " = he
" jaataH " = born
" kaH " = =3Dwho
" api " = even
" aasiit.h " = placed
" madanaripuNaa " = by Shiva(enemy of Madana/Cupid)
" muurdhni " = on the head
" dhavala.n " = white
" kapaala.n " = skull
" yasya " = whose
" uchyaiH " = high
" vinihitaM " = held
" ala.nkaaravidhaye " = like an ornament
" nR^ibhiH " = by men
" praaNa " = life
" traaNa " = limb
" pravaNa " = preserving
" matibhiH " = by those who think of
" kaishchid " = by them
" adhunaa " = nowadays
" namadbhiH " = adored
" kaH " = who
" pu.nsaaM " = person
" ayaM " = this
" atula " = incomparable
" darpa " = pride
" jvara " =fever
" bharaH " = afflicted with
" 7 manaHsambodhananiyamanam.h ." 

indian

pareshhaa.n chetaa.nsi pratidivasamaaraadhya bahudhaa
prasaada.n ki.n netu.n vishasi hR^idaya kleshakalitam.h .
prasanne tvayyantaH svayamuditachintaamaNigaNo
viviktaH sa.nkalpaH kimabhilashhitaM pushhyati na te .. 61..

roman

pareshhaa.n chetaa.nsi pratidivasamaaraadhya bahudhaa
prasaada.n ki.n netu.n vishasi hR^idaya kleshakalitam.h .
prasanne tvayyantaH svayamuditachintaamaNigaNo
viviktaH sa.nkalpaH kimabhilashhitaM pushhyati na te .. 61..

    Control of Mind by Wisdom:
    Winning the favors of others is hard; why then does your heart seek to appease the minds of others? With inward tranquillity and abstaining from social intercourse, wise thought will arise in you spontaneously; and should you wish for anything what will you not acquire? 

    	sanskrit
" manaH " = mind
" saMbodhana " = inculcating wisdom
" niyamanaM " = control
" pareshhaa.n " = of others
" chetaa.nsi " = minds
" pratidivasaM " = every day
" aaraadhya " = supplicating
" bahudhaa " = in various ways
" prasaada.n " = grace
" ki.n " = why
" netu.n " = to secure
" vishasi " = enter
" hR^idaya " = heart
" kleshakalitaM " = fraught with pain
" prasanne " = contented
" tvayyantaH " = in your inner self
" svayaM " = by itself
" udita " =arising
" chintaamaNi " = gems of thoughts
" gaNaH " = many
" viviktaH " = in solitude
" sa.nkalpaH " = wish
" kiM " = whatever
" abhilashhitaM " = wished for
" pushhyati " = nurture
" na " = not
" te " = they

indian

paribhramasi kiM mudhaa kvachana chitta vishraamyataa.n
svayaM bhavati yadyathaa bhavati tattathaa naanyathaa .
atiitamananusmarannapi cha bhaavyasa.nkalpayan
natarkitasamaagamaananubhavaami bhogaanaham.h .. 62..

roman

paribhramasi kiM mudhaa kvachana chitta vishraamyataa.n
svayaM bhavati yadyathaa bhavati tattathaa naanyathaa .
atiitamananusmarannapi cha bhaavyasa.nkalpayan
natarkitasamaagamaananubhavaami bhogaanaham.h .. 62..

    Oh Mind! Why do you wander about in vain? Rest somewhere. Whatever happens is bound to happen, of itself, not otherwise. Thus not recalling the past, nor planning for the future, I experience the joys that come, without question. 

    	sanskrit
" paribhramasi " = wander
" kiM " = why
" mudhaa " = mind
" kvachana " = somewhere
" chitta " = mind
" vishraamyataa.n " = for rest
" svayaM " = yourself
" yadyathaa " = whatever
" bhavati " = happens
" tattathaa " = that thus
" naanyathaa " = not otherwise
" atiita " = past
" mananusmarannapi " = mental memories recalled
" cha " = and
" bhaavya " = future
" sa.nkalpayan.h " = desiring
" natarkita " = withou debating
" samaagamaan.h " = coming on their own
" anubhavaami " = experience
" bhogaan.h " = enjoyments
" ahaM " = I

indian

etasmaadviramendriyaarthagahanaadaayaasakaadaashraya
shreyomaargamasheshhaduHkhashamanavyaapaaradaxa.n xaNaat.h .
svaatmiibhaavamupaihi sa.ntyaja nijaa.n kallolalolaa.n gati.n
maa bhuuyo bhaja bhaN^guraaM bhavarati.n chetaH prasiidaadhunaa .. 63..

roman

etasmaadviramendriyaarthagahanaadaayaasakaadaashraya
shreyomaargamasheshhaduHkhashamanavyaapaaradaxa.n xaNaat.h .
svaatmiibhaavamupaihi sa.ntyaja nijaa.n kallolalolaa.n gati.n
maa bhuuyo bhaja bhaN^guraaM bhavarati.n chetaH prasiidaadhunaa .. 63..

    Therefore, refrain yourself from the perilous maze of sense-objects. Take to the path of supreme welfare that can, in a moment, remove all sorrows. Reach the state of your True Self. Abandon the wavelike agitation and change. Do not cling to the transitory joys of the world, and now seek the tranquillity of the mind. 

    	sanskrit
" etasmaat.h " = therefore
" virama " = turn away
" indriyaartha " = senses
" gahanaat.h " = complex
" aayaasakaat.h " = wearisome
" aashraya " = shelter
" shreyomaargaM " = way of supreme welfare
" asheshha " = total
" duHkha " = sorrow
" shamana " = relief
" vyaapaara " = affairs
" daxa.n " = capable of
" xaNaat.h " = in a moment
" svaatmiibhaavaM " = status of own Self
" upaihi " = reach
" sa.ntyaja " = give up
" nijaa.n " = your own
" kallola " = wave
" lolaa.n " = agitated
" gati.n " = movement
" maa " = do not
" bhuuyaH " = again
" bhaja " = seek
" bhaN^guraaM " = transitory
" bhavarati.n " = mundane pleasures
" chetaH " = mind
" prasiidaadhunaa " = be calm now

indian

mohaM maarjaya taamupaarjaya rati.n chandraardhachuuDaamaNau
chetaH svargataraN^giNiitaTabhuvaamaasaN^gamaN^giikuru .
ko vaa viichishhu budbudeshhu cha taDillekhaasu cha shriishhu cha
jvaalaagreshhu cha pannageshhu cha suhR^idvargeshhu cha pratyayaH .. 64..

roman

mohaM maarjaya taamupaarjaya rati.n chandraardhachuuDaamaNau
chetaH svargataraN^giNiitaTabhuvaamaasaN^gamaN^giikuru .
ko vaa viichishhu budbudeshhu cha taDillekhaasu cha shriishhu cha
jvaalaagreshhu cha pannageshhu cha suhR^idvargeshhu cha pratyayaH .. 64..

    Clear up all misperception; worship the One in whose crown the gem is the crescent. Situate yourself on the banks of the celestial river, Ganga. How can you rely on waves or bubbles, flashes of lightning, fickle fortune, flames of fire, serpents, or hosts of friends? 

    	sanskrit
" mohaM " = delusion
" maarjaya " = cleanse
" taaM " = them
" upaarjaya " = acquire
" rati.n " = liking
" chandraardha " = half-moon, crescent
" chuuDaamaNau " = gem on the crown(head)
" chetaH " = mind
" svarga " = heaven
" taraN^giNii " = river
" taTa " = banks
" bhuvaaM " = places
" aasaN^gaM " = attachment
" aN^giikuru " = accept
" kaH " = who
" vaa " = or
" viichishhu " = waves
" budbudeshhu " = bubbles
" cha " = and
" taDillekhaasu " = flashes of lightning
" cha " = and
" shriishhu " = wealth
" cha " = and
" jvaalaagreshhu " = flames of fire
" cha " = and
" pannageshhu " = serpents
" cha " = and
" suhR^idvargeshhu " = hosts of friends
" cha " = and
" pratyayaH " = reliability

indian

chetashchintaya maa ramaa.n sakR^idimaamasthaayiniimaasthayaa
bhuupaalabhrukuTiikuTiiviharaNavyaapaarapaNyaaN^ganaam.h .
kanthaakaJNchukinaH pravishya bhavanadvaaraaNi vaaraaNasiiH
athyaapaN^ktishhu paaNipaatrapatitaa.n bhixaamapexaamahe .. 65..

roman

chetashchintaya maa ramaa.n sakR^idimaamasthaayiniimaasthayaa
bhuupaalabhrukuTiikuTiiviharaNavyaapaarapaNyaaN^ganaam.h .
kanthaakaJNchukinaH pravishya bhavanadvaaraaNi vaaraaNasiiH
athyaapaN^ktishhu paaNipaatrapatitaa.n bhixaamapexaamahe .. 65..

    Oh Mind! do not dwell on the thought of the capricious goddess of fortune, whose nature resemble the courtesan at the beck and call as the king moves his eyebrows. Clad in rags, and standing at the doors in the streets of Varanasi, let us beg for alms with our hands as bowls. 

    	sanskrit
" chetashchintaya " = O heart, think
" maa " = do not
" ramaa.n " = goddess of fortune
" sakR^id " = frail
" imaaM " = this
" asthaayiniiM " = wandering
" aasthayaa " = haunt
" bhuupaala " = king
" bhrukuTii " = eyebrow
" kuTii " = wrinkle
" viharaNa " = moving
" vyaapaarapaNi" = business of
" aaN^ganaaM " = street women
" kanthaakaJNchukinaH " = ragged garments
" pravishya " = entering
" bhavana " = house
" dvaaraaNi " = doors
" vaaraaNasiiH " = in Varanasi
" athyaapaN^ktishhu " = in the streets
" paaNi " = hand
" paatra " = vessel
" patitaa.n " = placed
" bhixaaM " = alms
" apexaamahe " = expect

indian

agre giita.n sarasakavayaH paarshvayordaaxiNaatyaaH
pashchaalliilaavalayaraNita.n chaamaragraahiNiinaam.h .
yadyastveva.n kuru bhavarasaasvaadane lampaTatva.n
no chechchetaH pravisha sahasaa nirvikalpe samaadhau .. 66..

roman

agre giita.n sarasakavayaH paarshvayordaaxiNaatyaaH
pashchaalliilaavalayaraNita.n chaamaragraahiNiinaam.h .
yadyastveva.n kuru bhavarasaasvaadane lampaTatva.n
no chechchetaH pravisha sahasaa nirvikalpe samaadhau .. 66..

    If there be music playing in front of you, by your side expert poets from the South, and behind you the courtesans waving fans and shaking their bracelets with a clinking sound, then indulge unstintingly in these worldly pleasures. If not, O Mind! enter the realm of beatitude devoid of all thoughts. 

    	sanskrit
" agre " = in front
" giita.n " = song
" sarasa " = skilful
" kavayaH " = poets
" paarshvayo h " = by the side
" daaxiNaatyaaH " = from the South
" pashchat.h " = later
" liilaavalayaraNita.n " = tinkling of moving bracelets
" chaamara " = fan
" graahiNiinaaM " = women waving
" yadi " = if
" astu " = it be
" eva.n " = thus
" kuru " = do
" bhava " = mundane
" rasa " = essence
" aasvaadane " = tasting
" lampaTatva.n " = attachment
" no chet.h " = otherwise
" chetaH " = mind
" pravisha " = enter
" sahasaa " = absolute
" nirvikalpe " = transcending thought
" samaadhau " = meditation

indian

praaptaaH shriyaH sakalakaamadudhaastataH ki.n
nyastaM pada.n shirasi vidvishhataa.n tataH ki.n .
saMpaaditaaH praNayino vibhavaistataH ki.n
kalpasthitaastanubhR^itaa.n tanavastataH kim.h .. 67..

roman

praaptaaH shriyaH sakalakaamadudhaastataH ki.n
nyastaM pada.n shirasi vidvishhataa.n tataH ki.n .
saMpaaditaaH praNayino vibhavaistataH ki.n
kalpasthitaastanubhR^itaa.n tanavastataH kim.h .. 67..

    What if one acquires wealth that will fulfil all desires? Even stomping on the enemies' heads with one's feet? Or if riches bought friends? Or even if one's body lasts till the end of time? 

    	sanskrit
" praaptaaH " = acquired
" shriyaH " = prosperity
" sakala " = all
" kaama " = desire
" dudhaaH " = milked
" tataH ki.n " = what then
" nyasta.n " = placed
" pada.n " = foot
" shirasi " = on the head
" vidvishhataa.n " = of the enemies
" tataH ki.n " = what then
" saMpaaditaaH " = bringing
" praNayinaH " = friends
" vibhavaiH " = by wealth
" tataH ki.n " = what then
" kalpasthitaaH " = last till end of world
" tanubhR^itaa.n " = embodied beings
" tanavaH " = bodies
" tataH kiM " = what then

indian

bhaktirbhave maraNajanmabhaya.n hR^idistha.n
sneho na bandhushhu na manmathajaa vikaaraaH .
sa.nsargadoshharahitaa vijanaa vanaantaa
vairaagyamasti kimitaH paramarthaniiyam.h .. 68..

roman

bhaktirbhave maraNajanmabhaya.n hR^idistha.n
sneho na bandhushhu na manmathajaa vikaaraaH .
sa.nsargadoshharahitaa vijanaa vanaantaa
vairaagyamasti kimitaH paramarthaniiyam.h .. 68..

    If there be devotion in the heart and the fear of death and birth, no ties to family, nor agitation by passions; when there is the solitude of uninhabited forests, and dispassion, what gain can be better than this? 

    	sanskrit
" bhaktiH " = devotion
" bhave " = in life
" maraNa " = death
" janma " = birth
" bhaya.n " = fear
" hR^idistha.n " = in the heart
" snehaH " = attachment
" na " = not
" bandhushhu " = towards kinspeople
" na " = not
" manmathajaa " = born of lust
" vikaaraaH " = passions
" sa.nsarga " = company
" doshha " = fault
" rahitaa " = devoid
" vijanaa " = without people
" vanaantaa " = in forest
" vairaagyaM " = dispassion
" asti " = is
" kiM " = what
" itaH " = beyond this
" paramarthaniiyaM " = of supreme value

indian

tasmaadanantamajaraM parama.n vikaasi
tadbrahma chintaya kimebhirasadvikalpaiH .
yasyaanushhaN^giNa ime bhuvanaadhipatya\-
bhogaadayaH kR^ipaNalokamataa bhavanti .. 69..

roman

tasmaadanantamajaraM parama.n vikaasi
tadbrahma chintaya kimebhirasadvikalpaiH .
yasyaanushhaN^giNa ime bhuvanaadhipatya-
bhogaadayaH kR^ipaNalokamataa bhavanti .. 69..

    Therefore, meditate on the infinite, ageless, supreme, luminous Reality. Why these false thoghts about the unreal? The sovereignty over the world, with its accompanying pleasures, will appear as the desires of the petty-minded when compared to the pursuit of Reality. 

    	sanskrit
" tasmaad " = therefore
" anantaM " = infinite
" ajaraM " = ageless
" parama.n " = supreme
" vikaasi " = effulgent
" tad " = that
" brahma " = Reality
" chintaya " = meditate
" kiM " = what
" ebhiH " = by these
" asad " = unreal
" vikalpaiH " = mental agitation
" yasya " = whose
" anushhaN^giNaH " = associating
" ime " = these
" bhuvana " = world
" adhipatya " = sovereignty
" bhogaadayaH " = such enjoyments
" kR^ipaNalokamataa " = desires of pitiable men
" bhavanti " = become

indian

paatalamaavishasi yaasi nabho vilaN^ghya
diN^maNDalaM bhramasi maanasa chaapalena .
bhraantyaapi jaatu vimala.n kathamaatmaniina.n
na brahma sa.nsmarasi nivR^i.rtimeshi yena .. 70..

roman

paatalamaavishasi yaasi nabho vilaN^ghya
diN^maNDalaM bhramasi maanasa chaapalena .
bhraantyaapi jaatu vimala.n kathamaatmaniina.n
na brahma sa.nsmarasi nivR^i.rtimeshi yena .. 70..

    With such a fickle mind, you will enter the nether worlds one moment, fly to the limits of the sky, or wander in all directions. Why, in a floundering manner even, do you not meditate on that Transcendent Truth, of the nature of perfection of your true Self? 

    	sanskrit
" paatalaM " = netherworld
" aavishasi " = enter
" yaasi " = go
" nabhaH " = skies
" vilaN^ghya " = crossing beyond
" diN^maNDalaM " = spheres of all directions
" bhramasi " = wander
" maanasa " = mind
" chaapalena " = fickle
" bhraantyaapi " = even mistakenly
" jaatu " = become
" vimala.n " = pure
" kathaM " = how
" aatmaniina.n " = in the Self
" na " = not
" brahma " = highest Truth
" sa.nsmarasi " = remember well
" nivR^i.rtiM " = supreme detachment
" eshi " = reach
" yena " =by which
" 8 nityaanityavastuvichaaraH ." 

indian

ki.n vedaiH smR^itibhiH puraaNapaThanaiH shaastrairmahaavistaraiH
svargagraamakuTiinivaasaphaladaiH karmakriyaavibhuumaiH .
muktvaikaM bhavaduHkhabhaararachanaavidhva.nsakaalaanala.n
svaatmaanandapadapraveshakalana.n sheshhairvaNigvR^ittibhiH .. 71..

roman

ki.n vedaiH smR^itibhiH puraaNapaThanaiH shaastrairmahaavistaraiH
svargagraamakuTiinivaasaphaladaiH karmakriyaavibhuumaiH .
muktvaikaM bhavaduHkhabhaararachanaavidhva.nsakaalaanala.n
svaatmaanandapadapraveshakalana.n sheshhairvaNigvR^ittibhiH .. 71..

    8. Discrimination of the Immutable from the Mutable:
    Of what use is the study of Vedas, scriptures, mythology, the extensive codes, and the bewildering labyrinth of rituals which promise a passage to heaven, which is but a hamlet of hutments? The only way to destroy the burden of life's sorrows like the apocalyptic fire, is that which lets you enter the beatitude of self-ralisation. All else is but bartering for profit! 

    	sanskrit
" nitya " = immutable
" anitya " = mutable
" vastu " = essence
" vichaaraH " = discrimination
" ki.n " = how much
" vedaiH " = by vedas
" smR^itibhiH " = by smritis
" puraaNa " = puranas
" paThanaiH " = by studying
" shaastraiH " = by shastras
" mahaavistaraiH " = of immense
" svarga " = heaven
" graama " = village
" kuTii " = hut
" nivaasa " = resting place
" phaladaiH " = resulting from
" karmakriyaavibhuumaiH " = by mazes of ceremonials
" muktvaa " = freeing
" ekaM " = one
" bhava " = life cycles
" duHkha " = sorrow
" bhaara " = burden
" rachanaa " = condition
" vidhva.nsa " = destruction
" kaala " = time
" anala.n " = fire
" svaatma " = one's own Self
" ananda " = bliss
" pada " = place
" pravesha " = entrance
" kalana.n " = way
" sheshhaiH " = everything else
" vaNigvR^ittibhiH " = traders' attitude

indian

yato meruH shriimaannipatati yugaantaagnivalitaH
samudraa shushhyanti prachuramakaragraahanilayaaH .
dharaa gachchhatyanta.n dharaNidharapaadairapi dhR^itaa
shariire kaa vaartaa karikalabhakarNaagrachapale .. 72..

roman

yato meruH shriimaannipatati yugaantaagnivalitaH
samudraa shushhyanti prachuramakaragraahanilayaaH 
gachchhatyanta.n dharaNidharapaadairapi dhR^itaashariire kaa vaartaa karikalabhakarNaagrachapale .. 72..

    When the majestic Meru moutain collapses in the fire of the cosmic conflagration; when the oceans, in which reside numerous sharks and other aquatic animals, dry up; when the earth, even though supported by mountains, meets its end; what can you say about this body, which is only as steady as the ear-tip of a baby elephant! 

    	sanskrit
" yataH " = from where
" meruH " = mount Meru
" shriimaan.h " = of great fame
" nipatati " = falls down
" yugaanta " = at the end of a time cycle
" agni " = fire
" valitaH " = surrounded by
" samudraa " = seas
" shushhyanti " = dry up
" prachura " =replete
" makara " = crocodiles
" graaha " = sharks
" nilayaaH " = homes
" dharaa " = earth
" gachchhati " = goes
" anta.n " = end
" dharaNi " = earth
" dhara " = holding
" paadaiH " = by the feet
" api " = also
" dhR^itaa " = held
" shariire " = body
" kaa " = what
" vaartaa " = news
" karikalabha " = young elephant
" karNa " = ear
" agra " = tip
" chapale " = unsteady

indian

gaatra.n sa.nkuchita.n gatirvigalitaa bhrashhTaa cha dantaavali\-
dR^i.rshhTirnashyati vardhate badhirataa vaktra.n cha laalaayate .
vaakya.n naadriyate cha baandhavajano bhaaryaa na shushruushhate
haa kashhTaM purushhasya jiirNavayasaH putro.apyamitraayate .. 73..

roman

gaatra.n sa.nkuchita.n gatirvigalitaa bhrashhTaa cha dantaavali-
dR^i.rshhTirnashyati vardhate badhirataa vaktra.n cha laalaayate .
vaakya.n naadriyate cha baandhavajano bhaaryaa na shushruushhate
haa kashhTaM purushhasya jiirNavayasaH putro.apyamitraayate .. 73..

    With feeble limbs, unsteady movements, teeth that have fallen off, poor eye-sight, worsening deafness, drooling mouth,; with relatives disregarding what you say, the wife offering no help, the son turning hostile, such, alas! are the miseries of senility. 

    	sanskrit
" gaatra.n " = limbs
" sa.nkuchita.n " = shrivel
" gatiH " = walking
" vigalitaa " = unsteady
" bhrashhTaa " = useless
" cha " = and
" dantaavaliH " = rows of teeth
" dR^i.rshhTiH " = eyesight
" nashyati " = lost
" vardhate " = increases
" badhirataa " = deafness
" vaktra.n " = mouth
" cha " = and
" laalaayate " = slobbers
" vaakya.n " = speech
" na " = not
" adriyate " = valued
" cha " = and
" baandhavajanaH " = relatives
" bhaaryaa " = wife
" na " = not
" shushruushhate " = offer service
" haa " = alas
" kashhTaM " = misery
" purushhasya " = man's
" jiirNa " = old
" vayasaH " = in years
" putraH " = son
" api " = also
" amitraayate " = becomes unfriendly

indian

varNa.n sita.n jhaTiti viixya shiroruhaaNaa.n
sthaana.n jaraa paribhavasya tadaa pumaa.nsam.h .
aaropitaasthishataka.n parihR^itya yaanti
chaNDaalakuupamiva duuratara.n taruNyaH .. 74..

roman

varNa.n sita.n jhaTiti viixya shiroruhaaNaa.n
sthaana.n jaraa paribhavasya tadaa pumaa.nsam.h .
aaropitaasthishataka.n parihR^itya yaanti
chaNDaalakuupamiva duuratara.n taruNyaH .. 74..

    When hair grows white on a man's head, indicating the disconcert of senility, young women run away from him, like the outcastes' well encircled with bones! 

    	sanskrit
" varNa.n " = color
" sita.n " = white
" jhaTiti " = instantly
" viixya " = seeing
" shiroruhaaNaa.n " = on the head
" sthaana.n " = condition
" jaraa " = old age
" paribhavasya " = caused by
" tadaa " = then
" pumaa.nsaM " = man's
" aaropita " = characterised by
" asthi " = bones
" shataka.n " = hundreds
" parihR^itya " = abandoning
" yaanti " = go
" chaNDaala " = least respected
" kuupaM " = well
" iva " = as if
" duuratara.n " = far away
" taruNyaH " = youthful

indian

yaavatsvasthamida.n shariiramaruja.n yaavajjaraa duurato
yaavachchendriyashaktirapratihataa yaavatxayo naayushhaH .
aatmashreyasi taavadeva vidushhaa kaaryaH prayatno mahaan
sa.ndiipte bhavane tu kuupakhanana.n pratyudyamaH kiidR^ishaH .. 75..

roman

yaavatsvasthamida.n shariiramaruja.n yaavajjaraa duurato
yaavachchendriyashaktirapratihataa yaavatxayo naayushhaH .
aatmashreyasi taavadeva vidushhaa kaaryaH prayatno mahaan
sa.ndiipte bhavane tu kuupakhanana.n pratyudyamaH kiidR^ishaH .. 75..

    As long as this body is healthy and free of infirmity, as long as senility is distant, as long as the faculties have not lost their vigor, as long as life is not enfeebled, till then should the wise ones make great efforts to reach the supreme goal of life. For what is the use of digging a well when the house is on fire? 

    	sanskrit
" yaavat.h " = as long as
" svasthaM " = free from disease
" ida.n " = this
" shariiraM " = body
" aruja.n " = decrepitude
" yaavat.h " = as long as
" jaraa " = old age
" duurataH " = far off
" yaavat.h " =as long as
" cha " = and
" indriya " = organs
" shaktiH " = strength
" apratihataa " = unaffected
" yaavat.h " = so long as
" xayaH " = decay
" na " = not
" ayushhaH " = life
" aatmashreyasi " = for one's own supreme welfare
" taavat.h " = till then
" eva " = alone
" vidushhaa " = wise
" kaaryaH " = deeds
" prayatnaH " = efforts
" mahaan.h " = great
" sa.ndiipte " = on fire
" bhavane " = house
" tu " = indeed
" kuupa " = well
" khanana.n " = digging
" pratyudyamaH " = setting about
" kiidR^ishaH " = what avails

indian

tapasyantaH santaH kimadhinivasaamaH suranadii.n
guNodaaraandaaraanuta paricharaamaH savinayam.h .
pibaamaH shaastraughaanuta vividhakaavyaamR^itarasaan
na vidmaH ki.n kurmaH katipayanimeshhaayushhi jane .. 76..

roman

tapasyantaH santaH kimadhinivasaamaH suranadii.n
guNodaaraandaaraanuta paricharaamaH savinayam.h .
pibaamaH shaastraughaanuta vividhakaavyaamR^itarasaan
na vidmaH ki.n kurmaH katipayanimeshhaayushhi jane .. 76..

    Shall we live ascetically on the banks of the heavenly river, or serve humbly our virtuous wives? Shall we drink at the streams of scriptures or the nectarine poetry? With a life-span of a few eye-winks, we do not know what action to take! 

    	sanskrit
" tapasyantaH " = austerities
" santaH " = practising
" kiM " = what
" adhinivasaamaH " = live
" suranadii.n " = heavenly river
" guNodaaraan.h " = virtuous
" daaraanuta " = wives
" paricharaamaH " = serve
" savinayaM " = humbly
" pibaamaH " = drink
" shaastraughaanuta " = currents of scripture
" vividha " = varied
" kaavya " = poetry
" amR^ita " = nectar
" rasaan.h " = essence
" na " = not
" vidmaH " = know
" ki.n " = what
" kurmaH " = do
" katipaya " = few
" nimeshha " = twinkling of an eye
" ayushhi " = longevity
" jane " = people

indian

duraaraadhyaashchaamii turagachalachittaaH xitibhujo
vaya.n cha sthuulechchhaaH sumahati phale baddhamanasaH .
jaraa dehaM mR^ityurharati dayita.n jiivitamida.n
sakhe naanyachchhreyo jagati vidushho.anyatra tapasaH .. 77..

roman

duraaraadhyaashchaamii turagachalachittaaH xitibhujo
vaya.n cha sthuulechchhaaH sumahati phale baddhamanasaH .
jaraa dehaM mR^ityurharati dayita.n jiivitamida.n
sakhe naanyachchhreyo jagati vidushho.anyatra tapasaH .. 77..

    Thease earthly rulers are difficult to please and fickle-minded like the horse, and we have strong desires, and intent on huge gains. Senility gnaws away the body and death steals this dear life. Oh Friend! for the wise nothing is as salutary as austerities. 

    	sanskrit
" duraaraadhyaaH " = hard to please
" cha " = and
" amii " = these
" turaga " = horse
" chalachittaaH " = restless minds
" xitibhujaH " = rulers og the earth
" vaya.n " = we
" cha " = and
" sthuulechchhaaH " = ambitious
" sumahati " = vast
" phale " = gain
" baddhamanasaH " = mind bent on
" jaraa " = old age
" dehaM " = body
" mR^ityuH " = death
" harati " = takes away
" dayita.n " = dear
" jiivitaM " = life
" ida.n " = this
" sakhe " = oh, friend
" na " = not
" anyat.h " = other
" chhreyaH " = good
" jagati " = in the world
" vidushhH " = wise
" anyatra " = except
" tapasaH " = austerities

indian

maane mlaayini khaNDite cha vasuni vyarthe prayaate.arthini
xiiNe bandhujane gate parijane nashhTe shanairyauvane .
yukta.n kevalametadeva sudhiyaa.n yajjahnukanyaapayaH\-
puutagraavagiriindrakandarataTiikuJNje nivaasaH kvachit.h .. 78..

roman

maane mlaayini khaNDite cha vasuni vyarthe prayaate.arthini
xiiNe bandhujane gate parijane nashhTe shanairyauvane .
yukta.n kevalametadeva sudhiyaa.n yajjahnukanyaapayaH-
puutagraavagiriindrakandarataTiikuJNje nivaasaH kvachit.h .. 78..

    When honor declines, riches squandered away, flatterers depart, the circle of friends dwindles, attendants leave, and slowly the youth is spent, the wise have only one proper way left to follow---make a home somewhere on the side of a valley in the Himalayas, whose rocks have been made holy by the water of the Ganges. 

    	sanskrit
" maane " = honor
" mlaayini " = faded
" khaNDite " = ruined
" cha " = and
" vasuni " = wealth
" vyarthe " = wasted
" prayaate " =gone
" arthini " = favors
" xiiNe " = dwindled
" bandhujane " = friends
" gate " = departed
" parijane " = dependents
" nashhTe " = destroyed
" shanaiH " = slowly
" yauvane " = youth
" yukta.n " = proper
" sudhiyaa.n " = wise
" yat.h " = which
" jahnukanyaa " = Ganga river (daughter of Janhu)
" payaH " = water
" puutagraava " = purigied
" giriindra " = chief among mountains (Himalaya)
" kandara " = valley
" taTii " = on the side
" kuJNje " = grove
" nivaasaH " = shelter
" kvachit.h " = somewhere

indian

ramyaashchandramariichayastR^iNavatii ramyaa vanaantaHsthalii
ramya.n saadhusamaagamaavatasukha.n kaavyeshhu ramyaaH kathaaH .
abindutarala.n ramyaM priyaayaa mukha.n
sarva.n ramyamanityataamupagate chitte na kiJNchitpunaH .. 79..

roman

ramyaashchandramariichayastR^iNavatii ramyaa vanaantaHsthalii
ramya.n saadhusamaagamaavatasukha.n kaavyeshhu ramyaaH kathaaH .
kopopaahitabaashhpabindutarala.n ramyaM priyaayaa mukha.n
sarva.n ramyamanityataamupagate chitte na kiJNchitpunaH .. 79..

    Enchanting are the moonbeams and the verdant outskirts of the forest; delightful is the company of the wise, and the poetry of stories; charming is the beloved's face gleaming in tears of indignation; all is fascinating, except when the mind realises the transience of it all. 

    	sanskrit
" ramyaaH " = delightful
" chandra " = moon
" mariichayaH " = rays
" tR^iNavatii " = grassy plots
" ramyaa " = delightful
" vanaantaHsthalii " = in the forests
" ramya.n " = delightful
" saadhu " = saint
" samaagamaavata " = company of
" sukha.n " = joy
" kaavyeshhu " = in poetry
" ramyaaH " = delightful
" kathaaH " = stories
" kopa " = anger
" upaahita " = covered
" baashhpa " = water (tears)
" bindu " = drops
" tarala.n " = swimming
" ramyaM " = delightful
" priyaayaa " = of the beloved
" mukha.n " = face
" sarva.n " = all
" ramyaM " = delightful
" anityataaM " = evanescent
" upagate " = gone
" chitte " = in the mind
" na " = not
" kiJNchit.h " = nothing
" punaH " = again

indian

ramya.n harmyatala.n na ki.n vasataye shravya.n na geyaadika.n
ki.n vaa praaNasamaasamaagamasukha.n naivaadhikapriitaye .
ki.ntu bhraantapataN^gapaxapavanavyaaloladiipaaN^kura\-
chchhaayaachaJNchalamaakalayya sakala.n santo vanaanta.n gataaH .. 80..

roman

ramya.n harmyatala.n na ki.n vasataye shravya.n na geyaadika.n
ki.n vaa praaNasamaasamaagamasukha.n naivaadhikapriitaye .
ki.ntu bhraantapataN^gapaxapavanavyaaloladiipaaN^kura-
chchhaayaachaJNchalamaakalayya sakala.n santo vanaanta.n gataaH .. 80..

    Living in a palace is pleasant, is it not? Or listening to music with its accompaniments? or the company of women, as dear as life? But wise persons have taken to forest life, having realised that these are as fickle as the shadow of a flickering flame on the fluttering wings of a delirious moth. 

    	sanskrit
" ramya.n " = pleasurable
" harmyatala.n " = palace
" na " = not
" ki.n " = is it
" vasataye " = to live
" shravya.n " = pleasant to listen to
" na " = not
" geyaadika.n " = music with accompaniments
" ki.n " = is it
" vaa " = or
" praaNa " = life
" samaasamaagamasukha.n " = joy of woan's company
" na " = no
" eva " = in fact
" adhika " = much
" priitaye " = pleasing
" ki.ntu " = but
" bhraanta " = hovering
" pataN^ga " = moth
" paxa " = wing
" pavana " = wind
" vyaalola " = shaken
" diipaaN^kurat.h " = flame of a lamp
" chhaayaa " = shadow
" chaJNchalaM " = unstable
" aakalayya " = having understood
" sakala.n " = all
" santaH " = wise ones
" vanaanta.n " = to the forest
" gataaH " = gone
" 9 shivaarchanam.h ." 

indian

aasa.nsaaraattribhuvanamida.n chinvataa.n taata taadR^i\-
N^naivaasmaaka.n nayanapadavii.n shrotramaarga.n gato vaa .
yo.aya.n dhatte vishhayakariNiigaaDhaguuDhaabhimaana\-
xiibasyaantaHkaraNakariNaH sa.nyamaanaayaliilaam.h .. 81..

roman

aasa.nsaaraattribhuvanamida.n chinvataa.n taata taadR^i-
N^naivaasmaaka.n nayanapadavii.n shrotramaarga.n gato vaa .
yo.aya.n dhatte vishhayakariNiigaaDhaguuDhaabhimaana-
xiibasyaantaHkaraNakariNaH sa.nyamaanaayaliilaam.h .. 81..

    9 Worship of Shiva:
    My son! Since creation, in our search in all the three worlds, we have not seen nor heard anything that can act like a trap to control the mind, deeply and inexplicably infatuated with sensuality, like an elephant wildly excited by the female elephant. 

    	sanskrit
" shivaarchanaM " = worship of Shiva
" aasa.nsaaraat.h " = from the very beginning of creation
" tribhuvanaM " = three worlds
" ida.n " = this
" chinvataa.n " = searching
" taata " = oh dear!
" taadR^ik.h " = like that
" na " = not
" eva " =even
" asmaaka.n " = our
" nayanapadavii.n " = in sight
" shrotramaarga.n " = in hearing
" gataH " = gone
" vaa " = or
" yaH " = who
" aya.n " = this
" dhatte " = gives
" vishhayakariNii " = arousing sensuality
" gaaDhaguuDha " = mysterious, and deep
" abhimaana " = pride
" xiibasya " = enraged
" antaHkaraNakariNaH " = infatuating
" sa.nyama " = control
" aanaaya " = elephant trap
" liilaaM " = play

indian

yadetatsvachchhanda.n viharaNamakaarpaNyamashana.n
sahaaryaiH sa.nvaasaH shrutamupashamaikavrataphalam.h .
mano mandaspandaM bahirapi chirasyaapi vimR^ishan
na jaane kasyaishha pariNatirudaarasya tapasaH .. 82..

roman

yadetatsvachchhanda.n viharaNamakaarpaNyamashana.n
sahaaryaiH sa.nvaasaH shrutamupashamaikavrataphalam.h .
mano mandaspandaM bahirapi chirasyaapi vimR^ishan
na jaane kasyaishha pariNatirudaarasya tapasaH .. 82..

    The vows of roaming freely, eating pure food, associating with holy persons, and cultivating spiritual wisdom, yields only the fruit of a pieceful mind. Even after prolonged contemplation, I fail to understand that such lofty austerities can control the mind and lead it to peace. 

    	sanskrit
" yat.h " = which
" etat.h " = this
" svachchhanda.n " = one's own free will
" viharaNaM " = wandering
" akaarpaNyaM " = without meanness
" ashana.n " = eating
" saha " = with
" aryaiH " = holy
" sa.nvaasaH " = company
" shrutaM " = vedic wisdom
" upashama " = cessation of worries
" ekavrata " = sole vow
" phalaM " = result
" manaH " = mind
" mandaspandaM " = restrained
" bahiH " = external
" api " = also
" chirasya " = long time
" api " = also
" vimR^ishan.h " = thoughtfully
" na " = not
" jaane " = know
" kasya " = whose
" eshha " = this
" pariNatiH " = cosummation
" udaarasya " = noble
" tapasaH " = austerities

indian

jiirNaa eva manorathaashcha hR^idaye yaata.n cha tadyauvana.n
hantaaN^geshhu guNaashcha vandhyaphalataa.n yaataa guNaGYairvinaa .
ki.n yukta.n sahasaabhyupaiti balavaankaalaH kR^itaanto.axamii
haa GYaata.n madanaantakaaN^ghriyugalaM muktvaasti naanyaa gatiH .. 83..

roman

jiirNaa eva manorathaashcha hR^idaye yaata.n cha tadyauvana.n
hantaaN^geshhu guNaashcha vandhyaphalataa.n yaataa guNaGYairvinaa .
ki.n yukta.n sahasaabhyupaiti balavaankaalaH kR^itaanto.axamii
haa GYaata.n madanaantakaaN^ghriyugalaM muktvaasti naanyaa gatiH .. 83..

    The fantasies of the heart are exhausted,; youth has also left the body. Alas! Virtues have proven barren for lack of discriminating admirers. The mighty, unforgiving, all-consuming Death is gathering speed. What is the proper action? Alas! there is no way other than to surrender oneself at the feet if Shiva. 

    	sanskrit
" jiirNaa " = worn out
" eva " = verily
" manorathaaH " = fantasies
" cha " = and
" hR^idaye " = in the heart
" yaata.n " = gone
" cha " = and
" tat.h " = that
" yauvana.n " = youth
" hanta " = alas!
" aN^geshhu " = in the body
" guNaaH " = virtues
" cha " = and
" vandhya " = barren
" phalataa.n " = fruit
" yaataa " = gone
" guNaGYaiH " = those who appreciate virtue
" vinaa " = without
" ki.n " = what
" yukta.n " = proper
" sahasaa " = fast
" abhyupaiti " = coming near
" balavaan.h " = powerful
" kaalaH " = time
" kR^itaantaH " = death
" axamii " = relentless
" haa " = alas!
" GYaata.n " = known
" madana " = Cupid
" antaka " = destroyer
" aN^ghri " = foot
" yugalaM " = pair
" muktvaa " = freeing
" asti " = is
" na " = not
" anyaa " = other
" gatiH " = way .83..

indian

maheshvare vaa jagataamadhiishvare
janaardane vaa jagadantaraatmani .
na vastubhedapratipattirasti me
tathaapi bhaktistaruNendushekhare .. 84..

roman

maheshvare vaa jagataamadhiishvare
janaardane vaa jagadantaraatmani .
na vastubhedapratipattirasti me
tathaapi bhaktistaruNendushekhare .. 84..

    Between the great Lord of the universe, Shiva, and the innermost Self of the universe, Vishnu, there is no difference for me. However, my devotion is to Shiva, holding the crescent moon on His head. 

    	sanskrit
" maheshvare " = Shiva
" vaa " = or
" jagataaM " = of the universe
" adhiishvare " = Lord
" janaardane " = Vishnu
" vaa " = or
" jagat.h " = universe
" antaraatmani " = innermost soul
" na " = not
" vastubheda " = essential difference
" pratipattiH " = admission
" asti " = is
" me " = my
" tathaapi " = still
" bhaktiH " = devotion
" taruNendu " = crescent moon
" shekhare " = on the crown

indian

sphuratsphaarajyotsnaadhavalitatale kvaapi puline
sukhaasiinaaH shaantadhvanishhu rajaniishhu dyusaritaH .
bhavaabhogodvignaaH shiva shiva shivetyuchchavachasaH
kadaa yaasyaamo.antargatabahulabaashhpaakuladashaam.h .. 85..

roman

sphuratsphaarajyotsnaadhavalitatale kvaapi puline
sukhaasiinaaH shaantadhvanishhu rajaniishhu dyusaritaH .
bhavaabhogodvignaaH shiva shiva shivetyuchchavachasaH
kadaa yaasyaamo.antargatabahulabaashhpaakuladashaam.h .. 85..

    Sitting peacefully on the banks of the celestial river, in the bright scattered glow of the moonlight, when silence pervades the nights,distressed by the thoughts of birth and death, when shall we roar the names of Shiva, and reach the state of holding back tears of ecstasy? 

    	sanskrit
" sphuratsphaara " = bright diffused
" jyotsnaa " = moonlight
" dhavalitatale " = white glow
" kvaapi " = somewhere
" puline " = banks
" sukhaasiinaaH " = seated happily
" shaantadhvanishhu " = soundless silence
" rajaniishhu " = at night
" dyusaritaH " = heavenly river
" bhavaabhoga " = miseries of birth and death
" udvignaaH " = fearful
" shiva shiva shiva " = repeatedly calling Shiva
" iti " = thus
" uchcha " = loud
" vachasaH " = voice
" kadaa " = when
" yaasyaamaH " = attain
" antargata " = internal
" bahula " = copious
" baashhpa " = tears
" aakula " = ecstasy
" dashaaM " = condition

indian

vitiirNe sarvasve taruNakaruNaapuurNahR^idayaaH
smarantaH sa.nsaare viguNapariNaamaa.n vidhigatim.h .
vayaM puNyaaraNye pariNatasharachchandrakiraNaaH
triyaamaa neshhyaamo haracharaNachintaikasharaNaaH .. 86..

roman

vitiirNe sarvasve taruNakaruNaapuurNahR^idayaaH
smarantaH sa.nsaare viguNapariNaamaa.n vidhigatim.h .
vayaM puNyaaraNye pariNatasharachchandrakiraNaaH
triyaamaa neshhyaamo haracharaNachintaikasharaNaaH .. 86..

    Forsaking all, with the heart full of the most tender compassion, recalling the sorrowful fate, let us spend the nights in holy forests, in the glow of the autumnal moonbeams, meditating on Siva's feet, our sole shelter. 

    	sanskrit
" vitiirNe " = giving away
" sarvasve " = all
" taruNa " =tender
" karuNaa " = compassion
" puurNa " = filled with
" hR^idayaaH " = heart
" smarantaH " = remembering
" sa.nsaare " = cycles of creation and dissolution
" viguNa " = undesirable
" pariNaamaa.n " = effects
" vidhigatiM " = destiny
" vayaM " = we
" puNya " = holy
" araNye " = forest
" pariNata " = full
" sharat.h " = autumnal
" chandra " = moon
" kiraNaaH " = rays/beams
" triyaamaa " = nights
" neshhyaamaH " = spend
" hara " = Shiva
" charaNa " = feet
" chintaa " = meditation
" eka " = only
" sharaNaaH " = refuge

indian

kadaa vaaraaNasyaamamarataTiniirodhasi vasan
vasaanaH kaupiina.n shirasi nidadhaano.aJNjalipuTam.h .
aye gauriinaatha tripuraharashambho trinayana
prasiideti kroshannimishhamiva neshhyaami divasaan.h .. 87..

roman
kadaa vaaraaNasyaamamarataTiniirodhasi vasan
vasaanaH kaupiina.n shirasi nidadhaano.aJNjalipuTam.h .
aye gauriinaatha tripuraharashambho trinayana
prasiideti kroshannimishhamiva neshhyaami divasaan.h .. 87..

    When shall I spend my momentary life on the banks of the heavenly river in Varanasi, wearing just a loin-cloth, holding my folded hands over my head, and weeping loudly, " Oh! Lord of Gauri! Conqueror of the demon Tripura! Ever auspicious and having the third eye (of the Supreme Light)! Have compassion on me! " 

    	sanskrit
" kadaa " = when
" vaaraaNasyaaM " = in Varanasi
" amarataTiniirodhasi " = on the banks of the celestial river
" vasan.h " = stay
" vasaanaH " = dress
" kaupiina.n " = loin cloth
" shirasi " = on the head
" nidadhaanaH " = raised
" aJNjalipuTaM " = folded hands
" aye " = oh!
" gauriinaatha " = Shiva (husband of Gauri)
" tripurahara " = slayer of Tripura
" shambhaH " = giver of supreme good
" trinayana " = with three eyes
" prasiida " = have mercy
" iti " = thus
" kroshan.h " = crying
" nimishhaM " = a moment
" iva " = as if
" neshhyaami " = spend
" divasaan.h " = days

indian

snaatvaa gaaN^gaiH payobhiH shuchikusumaphalararchayitvaa vibho tvaa.n
dhyeye dhyaana.n niveshya xitidharakuharagraavaparyaN^kamuule .
aatmaaraamaH phalaashii guruvachanaratastvatprasaadaatsmaraare
duHkhaM moxye kadaaha.n samakaracharaNe pu.nsi sevaasamuttham.h .. 88..

roman

snaatvaa gaaN^gaiH payobhiH shuchikusumaphalararchayitvaa vibho tvaa.n
dhyeye dhyaana.n niveshya xitidharakuharagraavaparyaN^kamuule .
aatmaaraamaH phalaashii guruvachanaratastvatprasaadaatsmaraare
duHkhaM moxye kadaaha.n samakaracharaNe pu.nsi sevaasamuttham.h .. 88..

    After bathing in the waters of the Ganga, worshipping you with the choicest fruits and flowers,with my mind meditating on you, seated on a bed of stone in a mountain-cave, enjoying the bliss of the Self, surviving on fruits, joyfully engrossed in the spiritual preceptor's instructions, Oh! Cupid's Enemy! when will you free me with your grace, from the sorrow of having served the rich? 

    	sanskrit
" snaatvaa " = after bathing
" gaaN^gaiH " = by Ganges
" payobhiH " = waters
" shuchi " = pure
" kusuma " = flowers
" phalaH " = fruits
" archayitvaa " = offering
" vibhaH " = o Lord!
" tvaa.n " = to you
" dhyeye " = concentrating
" dhyaana.n " = mind
" niveshya " =
" xitidhara " = mountain
" kuhara " = cave
" graava " = stony
" paryaN^kamuule " = by the bed
" aatmaaraamaH " = blissful in the Self
" phalaashii " = eating fruits
" guru " = teacher
" vachana " = words
" rataH " = devoted to
" tvat.h " = your
" prasaadaat.h " = grace
" smaraare " = O Thou Enemy of Cupid!
" duHkhaM " = sorrow
" moxye " = freedom
" kadaa " = when
" aha.n " = I
" sa " = with
" makara " = shark
" charaNe " = feet [ "a shark on the feet" (sign of uncommon
prosperity)]
" pu.nsi " = man
" sevaa " = service
" samutthaM " = released

indian

ekaakii niHspR^ihaH shaantaH paaNipaatro digambaraH .
kadaa shambho bhavishhyaami karmanirmuulanaxamaH .. 89..

roman

ekaakii niHspR^ihaH shaantaH paaNipaatro digambaraH .
kadaa shambho bhavishhyaami karmanirmuulanaxamaH .. 89..

    When shall I be free from the roots of action, leading a life of solitude, dispassion, serenity, with my hands serving as a bowl, and the sky for clothing? 

    	sanskrit
" ekaakii " = alone
" niHspR^ihaH " = free from desire
" shaantaH " = peaceful
" paaNi " = hand
" paatraH " = vessel
" digambaraH " = naked
" shambho " = O Shiva!
" bhavishhyaami " = will become
" karma " = action
" nirmuulana " = root out
" xamaH " = capable

indian

paaNiM paatrayataa.n nisargashuchinaa bhaixeNa sa.ntushhyataa.n
yatra kvaapi nishhiidataaM bahutR^iNa.n vishvaM muhuH pashyataam.h ..
atyaagee.api tanorakhaNDaparamaanandaavabodhaspR^ishaaM
adhvaa ko.api shivaprasaadasulabhaH saMpatsyate yoginaam.h .. 90..

roman

paaNiM paatrayataa.n nisargashuchinaa bhaixeNa sa.ntushhyataa.n
yatra kvaapi nishhiidataaM bahutR^iNa.n vishvaM muhuH pashyataam.h .
atyaagee.api tanorakhaNDaparamaanandaavabodhaspR^ishaaM
adhvaa ko.api shivaprasaadasulabhaH saMpatsyate yoginaam.h .. 90..

    Using the hands as a bowl, contented with the naturally pure food from alms, resting in any place, constantly viewing the world to be worth no more than a blade of grass, experiencing uninterrupted supreme joy even before the body falls, for such aspirants alone the grace of Shiva makes the path of liberation easy of attainment. 

    	sanskrit
" paaNiM " = hand
" paatrayataa.n " = used like a vessel
" nisarga " = nature
" shuchinaa " = pure
" bhaixeNa " = by begging alms
" sa.ntushhyataa.n " = contented
" yatra " = where
" kvaapi " = anywhere
" nishhiidataaM " = resting
" bahutR^iNa.n " = almost a blade of grass
" vishvaM " = world
" muhuH " = constantly
" pashyataaM " = seeing
" atyaage " = giving up
" api " = even
" tanoH " = of the body
" akhaNDa " = uninterrupted
" parama " = supreme
" ananda " = bliss
" avabodhaspR^ishaaM " = knowledge
" adhvaa " = path
" kaH " = who
" api " = even
" shivaprasaada " = grace of Shiva
" sulabhaH " = easy
" saMpatsyate " = attain
" yoginaaM " = of yogis
" 10 avadhuutacharyaa ." 

indian

kaupiina.n shatakhaNDajarjaratara.n kanthaa punastaadR^ishii
naishchintya.n nirapexabhaixamashana.n nidraa shmashaane vane .
svaatantryeNa niraN^kusha.n viharaNa.n svaantaM prashaanta.n sadaa
sthairya.n yogamahotsave.api cha yadi trailokyaraajyena kim.h .. 91..

roman

kaupiina.n shatakhaNDajarjaratara.n kanthaa punastaadR^ishii
naishchintya.n nirapexabhaixamashana.n nidraa shmashaane vane .
svaatantryeNa niraN^kusha.n viharaNa.n svaantaM prashaanta.n sadaa
sthairya.n yogamahotsave.api cha yadi trailokyaraajyena kim.h .. 91..

    The Way of Life of a Self-Realised Ascetic:
    Wearing a loin-cloth worn-out and tattered into a hundred rags, with a wrap-around in similar condition, free from anxiety, eating food from alms begged without any expectations, sleeping in a forest or a cremation-ground, roaming freely without hindrance, ever indrawn and calm, and also established in the great joy of Divine union, -------for such a one even sovereignty of the three worlds is beneath comparison. 

    	sanskrit
" avadhuuta " = a self-realised ascetic with the highest spiritual freedom
" charyaa " = the way of life
" kaupiina.n " = loin cloth
" shata " = hundred
" khaNDa " = torn
" jarjaratara.n " = much worn out
" kanthaa " = rag
" punaH " = again
" taadR^ishii " = of the same condition
" naishchintya.n " = free from all diturbing thoughts
" nirapexa " = without expectation
" bhaixaM " = food got by begging
" ashana.n " = eating
" nidraa " = sleep
" shmashaane " = in a cremation ground
" vane " = in a forest
" svaatantryeNa " = freely
" niraN^kusha.n " = without hindrance
" viharaNa.n " = wandering
" svaantaM " = one's mind
" prashaanta.n " = very peaceful
" sadaa " = always
" sthairya.n " = steadfastness
" yoga " = yoga
" mahotsave " = festive joy
" api " = also
" cha " = and
" yadi " = when
" trailokya " = three worlds
" raajyena " = by sovereignty
" kiM " = what

indian
brahmaaNDaM maNDaliimaatra.n ki.n lobhaaya manasvinaH .
shaphariisphuritenaabdhiH xubdho na khalu jaayate .. 92..

roman
brahmaaNDaM maNDaliimaatra.n ki.n lobhaaya manasvinaH .
shaphariisphuritenaabdhiH xubdho na khalu jaayate .. 92..

    Will the wise ones show greed for this universe, which is but a mere mirage? Indeed, the ocean is not agitated by the movements of a fish! 

    	sanskrit
" brahmaaNDaM " = universe
" maNDalii " = reflection
" maatra.n " = mere
" ki.n " = what
" lobhaaya " = for greed
" manasvinaH " = wise
" shapharii " = a small fish
" sphuritena " = by movement
" abdhiH " = ocean
" xubdhaH " = agitated
" na " = not
" khalu " = indeed
" jaayate " = become

indian

maatarlaxmi bhajasva ka.nchidaparaM matkaaN^xiNii maa sma bhuuH
bhogeshhu spR^ihayaalavastava vashe kaa niHspR^ihaaNaamasi .
sadyaHsyuutapalaashapatrapuTikaapaatre pavitriikR^itai\-
rbhixaavastubhireva saMprati vaya.n vR^itti.n samiihaamahe .. 93..

roman

maatarlaxmi bhajasva ka.nchidaparaM matkaaN^xiNii maa sma bhuuH
bhogeshhu spR^ihayaalavastava vashe kaa niHspR^ihaaNaamasi .
sadyaHsyuutapalaashapatrapuTikaapaatre pavitriikR^itai-
rbhixaavastubhireva saMprati vaya.n vR^itti.n samiihaamahe .. 93..

    Oh Mother Lakshmi! devote yourself to someone else! Do not long for me! Those who covet pleasures are under your sway; what are you to us who are dispassionate? Now, we want to subsist on alms gathered and purified in a bowl instantly made from the leaves of Palasa tree. 

    	sanskrit
" maataH " = mother
" laxmi " = O Laxmi!
" bhajasva " = serve
" ka.nchit.h " = someone
" aparaM " = else
" mat.h " = me
" kaaN^xiNii " = long for
" maa " = do not
" sma " = indeed
" bhuu " = earthly
" bhogeshhu " = in enjoyments
" spR^ihayaalavaH " = desiring
" tava " = your
" vashe " = captive
" kaa " = what
" niHspR^ihaaNaaM " = free from desires
" asi " = are
" sadyaH " = immediately
" syuuta " = put together
" palaasha " = palaasha
" patra " = leaf
" puTikaa " = ??
" paatre " = vessel
" pavitriikR^itaiH " = sanctified
" bhixaavastubhiH " = articles obtained by begging
" eva " = only
" saMprati " = in the right way
" vaya.n " = we
" vR^itti.n " = attitude
" samiihaamahe " = wish

indian

mahaashayyaa pR^ithvii vipulamupadhaanaM bhujalataa
vitaana.n chaakaasha.n vyajanamanukuulo.ayamanilaH .
sharachchandro diipo virativanitaasaN^gamuditaH
sukhii shaantaH shete muniratanubhuutinR^i.rpa iva .. 94..

roman

mahaashayyaa pR^ithvii vipulamupadhaanaM bhujalataa
vitaana.n chaakaasha.n vyajanamanukuulo.ayamanilaH .
sharachchandro diipo virativanitaasaN^gamuditaH
sukhii shaantaH shete muniratanubhuutinR^i.rpa iva .. 94..

    With the earth for a bed, the arms for a large pillow, the sky for a roof, the gentle breeze for a fan, the autumnal moon for a lamp, renunciation as conjugal bliss, the sage sleeps in contentment and tranquillity, like a sovereign of immense glory. 

    	sanskrit
" mahaa " = great
" shayyaa " = bed
" pR^ithvii " = earth
" vipulaM " = ample
" upadhaanaM " = pillow
" bhujalataa " = arms
" vitaana.n " = canopy
" cha " = and
" akaasha.n " = sky
" vyajanaM " = fan
" anukuulaH " = pleasant
" ayaM " = this
" anilaH " = breeze
" sharat.h " = autumn
" chandraH " = moon
" diipaH " = light
" virati " = abnegation
" vanitaa " = wife
" saN^gaM " = company
" uditaH " = elevated (rejoicing)
" sukhii " = blissful
" shaantaH " = peaceful
" shete " = sleeps
" muniH " = sage
" atanu " = not small (undiminished)
" bhuutiH " = glory
" nR^ipa " = king
" iva " = as if

indian

bhixaashii janamadhyasaN^garahitaH svaayattacheshhTaH sadaa
haanaadaanaviraktamaarganirataH kashchittapasvii sthitaH .
rathyaakiirNavishiirNajiirNavasanaH saMpraaptakanthaasano
nirmaano niraha.nkR^itiH shamasukhaabhogaikabaddhaspR^ihaH .. 95..

roman

bhixaashii janamadhyasaN^garahitaH svaayattacheshhTaH sadaa
haanaadaanaviraktamaarganirataH kashchittapasvii sthitaH .
rathyaakiirNavishiirNajiirNavasanaH saMpraaptakanthaasano
nirmaano niraha.nkR^itiH shamasukhaabhogaikabaddhaspR^ihaH .. 95..

    Living on alms, unattached to the company of people, ever acting with total freedom, devoted to the path of dispassion towards the exchange of wealth, such a one is a true ascetic. Wearing worn-out rags thrown in the streets, using a blanket received by chance for a seat, without pride or selfishness, the ascetic wishes solely for the joy of the controlled mind. 

    	sanskrit
" bhixaashii " = eating alms
" janamadhya " = society
" saN^garahitaH " = unattached
" svaayattacheshhTaH " = free in actions (independent)
" sadaa " = always
" haanaadaana " = give and take
" virakta " = indifferent
" maarga " = path
" nirataH " = pursuing
" kashchit.h " = who but
" tapasvii " = engaged in austerities
" sthitaH " = living
" rathyaa " = in the streets
" kiirNa " = thrown away
" vishiirNa " = shattered
" jiirNa " = worn out
" vasanaH " = garment
" saMpraapta " = gotten by chance
" kantha " = blanket
" asanaH " = seat
" nirmaanaH " = without pride
" niraha.nkR^itiH " = without egoism
" shama " = self-control
" sukhaabhoga " = enjoying the happiness
" ekabaddha " = bound by only one
" spR^ihaH " = desiring

indian

chaNDaalaH kimaya.n dvijaatirathavaa shuudro.atha ki.n taapasaH
ki.n vaa tattvavivekapeshalamatiyagiishvaraH ko.api kim.h .
ityutpannavikalpajalpamukharairaabhaashhyamaaNaa janaiH
na kruddhaaH pathi naiva tushhTamanaso yaanti svaya.n yoginaH .. 96..

roman

chaNDaalaH kimaya.n dvijaatirathavaa shuudro.atha ki.n taapasaH
ki.n vaa tattvavivekapeshalamatiyagiishvaraH ko.api kim.h .
ityutpannavikalpajalpamukharairaabhaashhyamaaNaa janaiH
na kruddhaaH pathi naiva tushhTamanaso yaanti svaya.n yoginaH .. 96..

    " Is this person an outcaste? or a twice-born? or a sudra? or an ascetic? or else some master yogi with the mind filled with philosophical discernment? " When people address the ascetic thus, doubting and debating garrulously, the Yogis themselves walk awy, neither angry nor pleased. 

    	sanskrit
" chaNDaalaH " = outcaste
" kiM " = what
" aya.n " = this
" dvijaatiH " = twice-born (initiated in scriptures)
" athavaa " = or
" shuudraH " = servant
" atha " = thus
" ki.n " = what
" taapasaH " = ascetic
" ki.n " = what
" vaa " = or
" tattva " = truth
" viveka " = discrimination
" peshala " = expert
" mati " = mind
" yagiishvaraH " = supreme yogi
kaH - who
" api " = also
" kiM " = what
" iti " = thus
" utpanna " = arising
" vikalpa " = doubt
" jalpa " = argumentative
" mukharaiH " = garrulously
" aabhaashhyamaaNaa " = accosted
" janaiH " = by people
" kruddhaaH " = angry
" pathi " = on the way
" na " = not
" eva " = only
" tushhTa " = pleased
" manasaH " = mind
" yaanti " = go
" svaya.n " = own way
" yoginaH " = yogis

    The creator has provided for serpents air as food, got without violence or effort. Beasts are satisfied with eating sprouting grass and laying on the ground. Likewise, for people intellectually able enough to cross the sea of birth-death cycles, some such means of living has been created. Those who seek this are able to bring to final cessation the play of their natural attributes. 

    indian

hi.nsaashuunyamayatnalabhyamashana.n dhaatraa marutkalpita.n
vyaalaanaaM pashavastR^iNaaN^kurabhujastushhTaaH sthaliishaayinaH .
sa.nsaaraarNavalaN^ghanaxamadhiyaa.n vR^ittiH kR^itaa saa nR^iNaa.n
taamanveshhayataaM prayaanti satata.n sarve samaapti.n guNaaH .. 97..

roman

hi.nsaashuunyamayatnalabhyamashana.n dhaatraa marutkalpita.n
vyaalaanaaM pashavastR^iNaaN^kurabhujastushhTaaH sthaliishaayinaH .
sa.nsaaraarNavalaN^ghanaxamadhiyaa.n vR^ittiH kR^itaa saa nR^iNaa.n
taamanveshhayataaM prayaanti satata.n sarve samaapti.n guNaaH .. 97..

	sanskrit
" hi.nsaashuunyaM " = without killing
" ayatna " = without effort
" labhyaM " = obtainable
" ashana.n " = for eating
" dhaatraa " = by the Creator
" marut.h " = air
" kalpita.n " = provided
" vyaalaanaaM " = vicious
" pashavaH " = beasts
" tR^iNa " = grass
" aN^kurabhujaH " = feeding on sprouts
" tushhTaaH " = contented
" sthaliishaayinaH " = lying on ground
" sa.nsaara " = transmigratory life
" arNava " = ocean
" laN^ghanaxama " = capable to cross over
" dhiyaa.n " = intelligence
" vR^ittiH " = inclined to
" kR^itaa " = made
" saa " = that
" nR^iNaa.n " = of people
" taaM " = to them
" anveshhayataaM " = seeking
" prayaanti " = go
" satata.n " = constantly
" sarve " = all
" samaapti.n " = ending
" guNaaH " = qualities (inertia, activity, and understanding)

indian
gaN^gaatiire himagirishilaabaddhapadmaasanasya
brahmadhyaanabhyasanavidhinaa yoganidraa.n gatasya .
ki.n tairbhaavya.n mama sudivasairyatra te nirvishaN^kaaH
kaNDuuyante jaraThahariNaaH svaaN^gamaN^ge madiiye .. 98..

roman
gaN^gaatiire himagirishilaabaddhapadmaasanasya
brahmadhyaanabhyasanavidhinaa yoganidraa.n gatasya .
ki.n tairbhaavya.n mama sudivasairyatra te nirvishaN^kaaH
kaNDuuyante jaraThahariNaaH svaaN^gamaN^ge madiiye .. 98..

    Seated in the lotus-posture on a stone in the Himalayas on the banks of the Ganga,; attaining yogic sleep by the practice of meditation on the Supreme Reality; with deer, old with age and free from fear, caressing their bodies against mine------- will such fortune come to me? 

    	sanskrit
" gaN^gaatiire " = on the banks of river Ganges
" himagiri " = Himalayas
" shilaa " = stone
" baddha " = bound/sitting
" padmaasanasya " = lotus posture
" brahma " = transcendent truth
" dhyaana " = meditation
" abhyasana " = practice
" vidhinaa " = in the prascribed manner
" yoganidraa.n " = Samadhi (with consciousness of the external world lost)
" gatasya " = going/falling
" ki.n " = what
" taiH " = by them
" bhaavya.n " = resulting from
" mama " = my
" sudivasaiH " = happy days
" yatra " = where
" te " = they
" nirvishaN^kaaH " = fearless
" kaNDuuyante " = rub
" jaraThahariNaaH " = old deer
" svaaN^gaM " = own bodies
" aN^ge " = body
" madiiye " = my

indian
paaNiH paatraM pavitraM bhramaNaparigataM bhaixamaxayyamanna.n
vistiirNa.n vastramaashaadashakamachapala.n talpamasvalpamurvii .
yeshhaa.n niHsaN^gataaN^giikaraNa pariNatasvaantasa.ntoshhiNaste
dhanyaaH sa.nnyastadainyavyatikaranikaraaH karma nirmuulayanti .. 99..

roman

paaNiH paatraM pavitraM bhramaNaparigataM bhaixamaxayyamanna.n
vistiirNa.n vastramaashaadashakamachapala.n talpamasvalpamurvii .
yeshhaa.n niHsaN^gataaN^giikaraNa pariNatasvaantasa.ntoshhiNaste
dhanyaaH sa.nnyastadainyavyatikaranikaraaH karma nirmuulayanti .. 99..

    The hands serving as a sacred bowl, subsisting on the never-dwindling alms obtained while roaming, the vast expanse of the sky serving as a dress, and the earth for a stable, spacious bed---people with such dispassion are blessed indeed, for they have renounced the poverty of attitude seeking mundane pleasures and thus giving up worldly contacts, and inwardly contented in heart fulfilled by accepting solitude, and thus able to uproot all actions ( the roots of future rebirths and deaths). 

    	sanskrit
" paaNiH " = hand
" paatraM " = vessel
" pavitraM " = pure
" bhramaNa " = wandering
" parigataM " = obtained
" bhaixaM " = alms
" axayyaM " = never running short
" anna.n " = food
" vistiirNa.n " = ample
" vastraM " = cloth
" aashaa " = space
" dashakaM " = ten directions
" achapala.n " = fixed
" talpaM " = bed
" asvalpaM " = spacious
" urvii " = wide earth
" yeshhaa.n " = whose
" niHsaN^gata " = without associating
" aN^giikaraNa " = absorb
" pariNata " = matured
" svaanta " = inwardly
" sa.ntoshhiNaH " = blissful
" te " = they
" dhanyaaH " = blessed
" sa.nnyasta " = forsaking
" dainya " = deprivation
" vyatikara " = contact
" nikaraaH " = best of objects
" karma " = actions
" nirmuulayanti " = root out

indian

maatarmedini taata maaruta sakhe tejaH subandho jala
bhraatarvyoma nibaddha eva bhavataamantyaH praNaamaaJNjaliH .
yushhmatsaN^gavashopajaatasukR^itasphaarasphurannirmala\-
GYaanaapaastasamastamohamahimaa liiye parabrahmaNi .. 100..

roman

maatarmedini taata maaruta sakhe tejaH subandho jala
bhraatarvyoma nibaddha eva bhavataamantyaH praNaamaaJNjaliH .
yushhmatsaN^gavashopajaatasukR^itasphaarasphurannirmala-
GYaanaapaastasamastamohamahimaa liiye parabrahmaNi .. 100..

    Oh Mother Earth! Oh Wind, my Father! Oh Fire, my friend! Oh Water, my good relative! Oh Sky, my Brother! With clasped hands this is my concluding salutations to you! My association with you all resulted in an accumulation of scintillating merits, culminating in abundance of pure knowledge, which helped me overcome the marvellous sway of Unreality! May I now unite with the Transcendent Truth! 

    	sanskrit
" maataH " = O Mother
" medini " = Earth
" taata " = O Father
" maaruta " = Wind
" sakhe " = O Friend
" tejaH " = Fire
" subandhaH " = O my good relative
" jala " = Water
" bhraataH " = O Brother
" vyoma " = Sky
" nibaddha " = tied to
" eva " = only
" bhavataaM " = with you all
" antyaH " = last
" praNaama " = salutations
" aJNjaliH " = clasped hands
" yushhmat.h " = with you all
" saN^gavasha " = association with
" upajaata " = developed
" sukR^ita " = good deeds, merits
" sphaara " = wide
" sphurat.h " = trembling, resplendent
" nirmala " = without blemish, pure
" GYaana " = knowledge
" apaasta " = discard
" samasta " = all
" moha " = delusion
" mahimaa " = wondrous power
" liiye " = merge
" parabrahmaNi " = in the Transcendent Reality

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