भर्तृहरि's वैराग्य शतकम् is the third part of the शतक-त्रिशति - verses that turn the mind from restless craving toward clarity and freedom. Here वैराग्य is not bitterness; it is the sober strength to enjoy what is appropriate without being owned by it.
Many verses are intentionally sharp, even unsettling, because they are meant to break complacency. The poet repeatedly exposes how तृष्णा (craving) disguises itself as "just one more" and keeps the mind running, and how विवेक (discernment) begins when we see the cost of that running.
चूडोत्तंसितचंद्रचारुकलिकाचंचच्छिखाभास्वरो
लीलादग्धविलोलकामशलभः श्रेयोदशाग्रे स्फुरन् ।
अंतःस्फूर्जद्अपारमोहतिमिरप्राग्भारं उच्चाटयन्
श्वेतःसद्मनि योगिनां विजयते ज्ञानप्रदीपो हरः ॥ 3.1 ॥
Translation (भावार्थ):
Shiva, the lamp of knowledge, triumphs in the pure abode of yogins: his crest shines with the flickering crescent moon; he playfully burned the fluttering moth of desire; and he uproots the dense darkness of boundless delusion that flares up within.
भ्रांतं देशं अनेकदुर्गविषमं प्राप्तं न किंचित्फलं
त्यक्त्वा जातिकुलाभिमानं उचितं सेवा कृता निष्फला ।
भुक्तं मानविवर्जितं परगृहेष्वाशंकया काकवत्
तृष्णे जृंभसि पापकर्मपिशुने नाद्यापि संतुष्यसि ॥ 3.2 ॥
Translation (भावार्थ):
I have wandered many harsh lands and gained no result; abandoned pride of birth and served appropriately yet fruitlessly; eaten in others' houses like a suspicious crow without honor - O craving, you keep yawning, betrayer that drives harmful deeds, and even now you are not satisfied.
उत्खातं निधिशंकया क्षितितलं ध्माता गिरेर्धातवो
निस्तीर्णः सरितां पतिर्नृपतयो यत्नेन संतोषिताः ।
मंत्राराधनतत्परेण मनसा नीताः श्मशाने निशाः
प्राप्तः काणवराटकोऽपि न मया तृष्णे सकामा भव ॥ 3.3 ॥
Translation (भावार्थ):
I dug the earth suspecting treasure, smelted mountain ores, crossed the ocean, and labored to please kings; with a mind devoted to mantra-worship I spent nights in cremation grounds - yet I did not obtain even a paltry coin. O craving, do not remain desireful.
खलालापाः सौढाः कथं अपि तद्आराधनपरैर्निगृह्यांतर्
बाष्पं हसितं अपि शून्येन मनसा ।
कृतो वित्तस्तंभप्रतिहतधियां अंजलिरपि
त्वं आशे मोघाशे किम अपरं अतो नर्तयसि माम् ॥ 3.4 ॥
Translation (भावार्थ):
In those noisy palaces, the ones who serve them somehow suppress inner tears, and even laughter is forced by an empty mind; even salutations are offered by minds blocked by the arrogance of wealth. O vain Hope, what more is there - why do you still make me dance?
अमीषां प्राणानां तुलितविसिनीपत्रपयसां
कृते किं नास्माभिर्विगलितविवेकैर्व्यवसितम् ।
यद्आढ्यानां अग्रे द्रविणमदनिःसंज्ञमनसां
कृतं मावव्रीडैर्निजगुणकथापातकं अपि ॥ 3.5 ॥
Translation (भावार्थ):
For these fragile lives, like water on lotus leaves, what have we not done with discernment lost? For we, shameless, have even committed the "sin" of talking about our own virtues before the rich whose minds are numbed by the intoxication of wealth.
क्षांतं न क्षमया गृहोचितसुखं त्यक्तं न संतोषतः
सोढो दुःसहशीततापपवनक्लेशो न तप्तं तपः ।
ध्यातं वित्तं अहर्निशं नित्यमितप्राणैर्न शंभोः पदं
तत्तत्कर्म कृतं यदेव मुनिभिस्तैस्तैः फलैर्वंचिताः ॥ 3.6 ॥
Translation (भावार्थ):
We did not truly cultivate forgiveness; we did not abandon even ordinary comforts through contentment; we endured cold, heat, wind, and hardship, yet did not practice real austerity; we meditated on wealth day and night with our limited life-breaths, not on Shiva's feet. Thus the sages who did such works were "cheated" by the very fruits they gained.
भोगा न भुक्ता वयं एव भुक्तास्
तपो न तप्तं वयं एव तप्ताः ।
कालो न यातो वयं एव यातास्तृष्णा
न जीर्णा वयं एव जीर्णाः ॥ 3.7 ॥
Translation (भावार्थ):
We did not enjoy pleasures; pleasures consumed us. We did not practice austerity; hardship burned us. Time did not pass; we passed away. Craving did not grow old; we grew old.
बलिभिर्मुखं आक्रांतं पलितेनांकितं शिरः ।
गात्राणि शिथिलायंते तृष्णैका तरुणायते ॥ 3.8 ॥
Translation (भावार्थ):
The face is overpowered by weakness, the head is marked by grey hair, and the limbs slacken; only craving remains young.
विवेकव्याकोशे विदधति समे शाम्यति तृषा
परिष्वंगे तुंगे प्रसरतितरां सा परिणता ।
जराजीर्णैश्वर्यग्रसनगहनाक्षेपकृपणस्तृषापात्रं
यस्यां भवति मरुतां अप्यधिपतिः ॥ 3.8.1 ॥
Translation (भावार्थ):
In the wide expanse of discernment, craving becomes calm; but in an intense embrace it spreads even more. Ensnared in the dense distractions of old age and power, even the lord of the gods can become a mere vessel of thirst.
निवृत्ता भोगेच्छा पुरुषबहुमानोऽपि गलितः
समानाः स्वर्याताः सपदि सुहृदो जीवितसमाः ।
शनैर्यष्ट्युत्थानं घनतिमिररुद्धे च नयने
अहो मूढः कायस्तदपि मरणापायचकितः ॥ 3.9 ॥
Translation (भावार्थ):
Desire for pleasure has ceased, and even self-respect has slipped away; friends, equal to life itself, have departed. Rising now requires a staff, and the eyes are blocked by thick darkness - alas, the foolish body is still frightened of the danger of death.
आशा नाम नदी मनोरथजला तृष्णातरंगाकुला
रागग्राहवती वितर्कविहगा धैर्यद्रुमध्वंसिनी ।
मोहावर्तसुदुस्तरातिगहना प्रोत्तुंगचिंतातटी
तस्याः परगता विशुद्धं अलसो नंदंति योगीश्वराः ॥ 3.10 ॥
Translation (भावार्थ):
Hope is a river whose water is imagination, turbulent with waves of craving; it has crocodiles of attachment, birds of restless thoughts, and it destroys the tree of steadiness. It is a terribly deep whirlpool of delusion with high banks of worry. Those who have crossed beyond it - the great yogins - rejoice in effortless purity.
न संसारोत्पन्नं चरितं अनुपश्यामि कुशलं
विपाकः पुण्यानां जनयति भयं मे विमृशतः ।
महद्भिः पुण्यौघैश्चिरपरिगृहीताश्च विषया
महांतो जायंते व्यसनं इव दातुं विषयिणाम् ॥ 3.11 ॥
Translation (भावार्थ):
I do not see any truly safe conduct that is born of worldly life; when I reflect, even the fruits of merit produce fear in me. Sense objects obtained through great accumulated merit often become great misfortunes for those who indulge in them.
अवश्यं यातारश्चिरतरं उषित्वापि विषया
वियोगे को भेदस्त्यजति न जनो यत्स्वयं अमून् ।
व्रजंतः स्वातंत्र्यादतुलपरितापाय मनसः
स्वयं त्यक्ता ह्येते शमसुखं अनंतं विदधति ॥ 3.12 ॥
Translation (भावार्थ):
Sense objects will inevitably depart, even if they stay a long time; in separation, what difference is there between a person giving them up and them giving up the person? When they depart of their own will they bring incomparable torment to the mind, but when one renounces them willingly they bestow endless peace.
ब्रह्मज्ञानविवेकनिर्मलधियः कुर्वंत्यहो दुष्करं
यन्मुंचंत्युपभोगभांज्यपि धनान्येकांततो निःस्पृहाः ।
संप्रातान्न पुरा न संप्रति न च प्राप्तौ दृढप्रत्ययान्
वांछामात्रपरिग्रहानपि परं त्यक्तुं न शक्ता वयम् ॥ 3.13 ॥
Translation (भावार्थ):
How difficult a thing those with minds purified by Brahman-knowledge and discernment accomplish: with complete dispassion they utterly abandon wealth that enables enjoyment. But we, lacking firm conviction in past, present, or final attainment, cannot give up even mere wish-driven grasping.
धन्यानां गिरिकंदरेषु वसतां ज्योतिः परं ध्यायतामानंदाश्रु
जलं पिबंति शकुना निःशंकं अंकेशयाः ।
अस्माकं तु मनोरथोपरचितप्रासादवापीतटक्रीडा
काननकेलिकौतुकजुषां आयुः परं क्षीयते ॥ 3.14 ॥
Translation (भावार्थ):
Blessed are those who live in mountain caves meditating on the supreme light: birds perched on their laps drink the water of their tears of bliss without fear. But our lives are worn away in pleasures of imagination - playing at the banks of palace-ponds and in pleasure-groves built by wishful thoughts.
भिक्षाशतं तदपि नीरसं एकबारं
शय्या च भूः परिजनो निजदेहमात्रम् ।
वस्त्रं विशीर्णशतखंडमयी च कंथा
हा हा तथापि विषया न परित्यजंति ॥ 3.15 ॥
Translation (भावार्थ):
Even if one lives on tasteless alms once a day, sleeps on the earth with no companion but one's own body, and wears only a rag made of a hundred torn patches - alas, even then the cravings for sense objects do not leave.
स्तनौ मांसग्रंथी कनककलशावित्युपमिती
मुखं श्लेष्मागारं तदपि च शशांकेन तुलितम् ।
स्रवन्मूत्रक्लिन्नं करिवरशिरस्पर्धि जघनं
मुहुर्निंद्यं रूपं कविजनविशेषैर्गुरुकृतम् ॥ 3.16 ॥
Translation (भावार्थ):
Breasts are mere knots of flesh, yet compared to golden pots; the face is a house of phlegm, yet compared to the moon; the hips are soaked with flowing urine, yet rival an elephant's brow. Again and again this contemptible body is made "great" by poets.
एको रागिषु राजते प्रियतमादेहार्धहारी हरो
नीरागेषु जनो विमुक्तललनासंगो न यस्मात्परः ।
दुर्वारस्मरबाणपन्नगविषव्याबिद्धमुग्धो जनः
शेषः कामविडंबितान्न विषयान्भोक्तुं न मोक्तुं क्षमः ॥ 3.17 ॥
Translation (भावार्थ):
Among the passionate, only Shiva stands out - he who bears half of his beloved's body. Among the dispassionate, none is greater than the one free from attachment to women. The rest of humanity, deluded and pierced by the poison of Cupid's serpent-like arrows, can neither truly enjoy sense objects nor truly renounce them.
अजानंदाहात्म्यं पततु शलभस्तीव्रदहने
स मीनोऽप्यज्ञानाद्बडिशयुतं अश्नातु पिशितम् ।
विजानंतोऽप्येते वयं इह वियज्जालजटिलान्
न मुंचामः कानां अहह गहनो मोहमहिमा ॥ 3.18 ॥
Translation (भावार्थ):
Not knowing the fire's true nature, a moth falls into the fierce flame; and a fish, through ignorance, swallows bait with a hook attached. But we, even knowing, do not let go of these tangled nets of attraction - alas, deep is the power of delusion.
तृषा शुष्यत्यास्ये पिबति सलिलं शीतमधुरं
क्षुधार्तः शाल्यन्नं कवलयति मांसादिकलितम् ।
प्रदीप्ते कामाग्नौ सुदृढतरं आलिंगति वधूं
प्रतीकारं व्याधः सुखं इति विपर्यस्यति जनः ॥ 3.19 ॥
Translation (भावार्थ):
When thirst dries the mouth one drinks cool sweet water; when hunger bites one eats rice and meat; when the fire of desire blazes one clings tightly to a woman - people mistake the "remedy" for a disease as pleasure.
तुंगं वेश्म सुताः सतां अभिमताः संख्यातिगाः संपदः
कल्याणी दयिता वयश्च नवं इत्यज्ञानमूढो जनः ।
मत्वा विश्वं अनश्वरं निविशते संसारकारागृहे
संदृश्य क्षणभंगुरं तदखिलं धन्यस्तु सन्न्यस्यति ॥ 3.20 ॥
Translation (भावार्थ):
Thinking, "I have a lofty house, children, esteem among the good, countless wealth, a virtuous beloved, and youth," the ignorant person believes the world permanent and settles into the prison-house of worldly life. The blessed one, seeing all this to be momentary, renounces.
दीना दीनमुखैः सदैव शिशुकैराकृष्टजीर्णांबरा
क्रोशद्भिः क्षुधितैर्निरन्नविधुरा दृश्या न चेद्गेहिनी ।
याच्ञाभंगभयेन गद्गदगलत्रुट्यद्विलीनाक्षरं
को देहीति वदेत्स्वदग्धजठरस्यार्थे मनस्वी पुमान् ॥ 3.21 ॥
Translation (भावार्थ):
If one's wife must be seen in utter distress - her worn clothes tugged by hungry, crying children - then who with self-respect would, merely for his own burning hunger, beg "Give (me)" in a choking, faltering voice, afraid his request will be refused?
अभिमतमहामानग्रंथिप्रभेदपटीयसी
गुरुतरगुणग्रामाभोजस्फुटोज्ज्वलचंद्रिका ।
विपुलविलल्लज्जावल्लीवितानकुठारिका
जठरपिठरी दुस्पुरेयं करोति विडंबनम् ॥ 3.22 ॥
Translation (भावार्थ):
This hard-to-fill pit of the stomach makes a mockery: it is expert at cutting the knot of cherished pride, it shines like moonlight that makes virtues bloom, and it acts like an axe that fells even luxuriant modesty.
पुण्ये ग्रामे वने वा महति सितपटच्छन्नपाली कपालिं
ह्यादाय न्यायगर्भद्विजहुतहुतभुग्धूमधूम्रोपकंठे ।
द्वारं द्वारं प्रविष्टो वरं उदरदरीपूरणाय क्षुधार्तो
मानी प्राणैः सनाथो न पुनरनुदिनं तुल्यकुल्येसु दीनः ॥ 3.23 ॥
Translation (भावार्थ):
Better, when hungry, to take the begging bowl covered with a white cloth and go door to door in a holy village or in a great forest whose outskirts are grey with sacrificial smoke, simply to fill the cave of the belly - than to be day after day a miserable dependent among one's peers and kinsmen.
गंगातरंगकणशीकरशीतलानि
विद्याधराध्युषितचारुशिलातलानि ।
स्थानानि किं हिमवतः प्रलयं गतानि
यत्सावमानपरपिंडरता मनुष्याः ॥ 3.24 ॥
Translation (भावार्थ):
Have the cool Himalayan retreats - chilled by the Ganga's spray and graced by lovely rock-ledges - vanished into destruction, that people choose to live on others' morsels even while accepting insult?
किं कंदाः कंदरेभ्यः प्रलयं उपगता निर्झरा वा गिरिभ्यः
प्रध्वस्ता वा तरुभ्यः सरसगलभृतो वल्कलिन्यश्च शाखाः ।
वीक्ष्यंते यन्मुखानि प्रसभं अपगतप्रश्रयाणां खलानां
दुःखाप्तस्वल्पवित्तस्मयपवनवशानर्तितभ्रूलतानि ॥ 3.25 ॥
Translation (भावार्थ):
Have cave-roots vanished, have mountain streams dried up, or have trees with juicy fruits and bark-bearing branches been destroyed - that people must, against their will, look upon the faces of insolent rogues who have lost all courtesy, their eyebrow-creepers dancing under the wind of pride from hard-won little wealth?
पुण्यैर्मूलफलैस्तथा प्रणयिनीं वृत्तिं कुरुष्वाधुना
भूशय्यां नवपल्लवैरकृपणैरुत्तिष्ठ यावो वनम् ।
क्षुद्राणां अविवेकमूढमनसां यत्रेश्वराणां सदा
वित्तव्याधिविकारविह्वलगिरां नामापि न श्रूयते ॥ 3.26 ॥
Translation (भावार्थ):
Now make your livelihood lovingly with sacred roots and fruits, make the earth your bed with fresh tender leaves, and rise - let us go to the forest, where the very names of petty people with deluded minds, who forever chatter anxiously about wealth and power, are not even heard.
फलं स्वेच्छालभ्यं प्रतिवनं अखेदं क्षितिरुहां
पयः स्थाने स्थाने शिशिरमधुरं पुण्यसरिताम् ।
मृदुस्पर्शा शय्या सुललितलतापल्लवमयी
सहंते संतापं तदपि धनिनां द्वारि कृपणाः ॥ 3.27 ॥
Translation (भावार्थ):
Fruits can be had at will in every forest, cool sweet water is found everywhere from holy rivers, and a soft bed can be made from tender leafy creepers - and yet these wretched people still endure suffering at the doors of the rich.
ये वर्तंते धनपतिपुरः प्रार्थनादुःखभाजो
ये चाल्पत्वं दधति विषयाक्षेपपर्याप्तबुद्धेः ।
तेषां अंतःस्फुरितहसितं वासराणि स्मरेयं
ध्यानच्छेदे शिखरिकुहरग्रावशय्यानिषण्णः ॥ 3.28 ॥
Translation (भावार्थ):
May I remember, with an inward smile, the days of those who suffer begging before the wealthy, and of those who embrace meanness with minds content only with sensory distraction, while I lie on a stone-bed in a mountain cave during pauses in meditation.
ये संतोषनिरंतरप्रमुदितस्तेषां न भिन्ना मुदो
ये त्वन्ये धनलुब्धसंकलधियस्तेसां न तृष्णाहता ।
इत्थं कस्य कृते कुतः स विधिना कीदृक्पदं संपदां
स्वात्मन्येव समाप्तहेममहिमा मेरुर्न मे रोचते ॥ 3.29 ॥
Translation (भावार्थ):
Those whose joy is continually rooted in contentment never have their happiness broken; but those greedy for wealth, with confused minds, never have their craving destroyed. So why did the Creator fashion the mountain Meru, whose golden glory is complete in itself? It does not attract me.
भिक्षाहारं अदैन्यं अप्रतिसुखं भीतिच्छिदं सर्वतो
दुर्मात्सर्यमदाभिमानमथनं दुःखौघविध्वंसनम् ।
सर्वत्रान्वहं अप्रयत्नसुलभं साधुप्रियं पावनं
शंभोः सत्रं अवायं अक्षयनिधिं शंसंति योगीश्वराः ॥ 3.30 ॥
Translation (भावार्थ):
Food obtained as alms is not degrading; it gives a joy that does not depend on pleasing others, and it is free from fear. It crushes envy, arrogance, and pride, destroys the flood of suffering, is available everywhere day after day with little effort, dear to the holy and purifying. The perfected yogis praise it as Shiva's inexhaustible charity kitchen, always accessible.
भोगे रोगभयं कुले च्युतिभयं वित्ते नृपालाद्भयं
माने दैन्यभयं बले रिपुभयं रूपे जराया भयम् ।
शास्त्रे वादिभयं गुणे खलभयं काये कृतांताद्भयं
सर्वं वस्तु भयान्वितं भुवि नृणां वैराग्यमेवाभयम् ॥ 3.31 ॥
Translation (भावार्थ):
In pleasure there is fear of illness; in family, fear of decline; in wealth, fear of rulers; in honor, fear of humiliation; in strength, fear of enemies; in beauty, fear of old age; in learning, fear of challengers; in virtue, fear of the wicked; in the body, fear of death. Everything people hold in the world is mixed with fear; only dispassion is without fear.
आक्रांतं मरणेन जन्म जरसा चात्युज्ज्वलं यौवनं
संतोषो धनलिप्सया शमसुखं प्रौढांगनाविभ्रमैः ।
लोकैर्मत्सरिभिर्गुणा वनभुवो व्यालैर्नृपा दुर्जनैर्
अस्थैर्येण विभूतयोऽप्यपहता ग्रस्तं न किं केन वा ॥ 3.32 ॥
Translation (भावार्थ):
Birth is seized by death, bright youth by old age; contentment by greed for wealth, and the happiness of peace by the charms of passion. Virtues are attacked by envy, forest-lands by beasts, kings by the wicked, and even prosperity by instability. What, then, is not afflicted by something or other?
आधिव्याधिशतैर्जनस्य विविधैरारोग्यं उन्मूल्यते
लक्ष्मीर्यत्र पतंति तत्र विवृतद्वारा इव व्यापदः ।
जातं जातं अवश्यं आशु विवशं मृत्युः करोत्यात्मसात्
तत्किं तेन निरंकुशेन विधिना यन्निर्मितं सुस्थिरम् ॥ 3.33 ॥
Translation (भावार्थ):
Hundreds of varied ailments uproot people's health. Wherever fortune settles, misfortunes arrive as if through doors flung wide open. Whatever is born, death quickly makes helpless and claims again and again. What, then, has this uncontrolled Creator made that can be called truly stable?
भोगास्तुंगतरंगभंगतरलाः प्राणाः क्षणध्वंसिनः
स्तोकान्येव दिनानि यौवनसुखं स्फूर्तिः प्रियासु स्थिता ।
तत्संसारं असारं एव निखिलं बुद्ध्वा बुधा बोधका
लोकानुग्रहपेशलेन मनसा यत्नः समाधीयताम् ॥ 3.34 ॥
Translation (भावार्थ):
Pleasures are fickle like the crash of tall waves; life can be destroyed in a moment; the days of youthful happiness are few, and passion's thrill rests in the beloved. Knowing this whole cycle of worldly life to be without substance, let the wise teachers, with a mind softened by compassion for the world, strive for inner absorption.
भोगा मेघवितानमध्यविलसत्सौदामिनीचंचला
आयुर्वायुविघट्टिताब्जपटलीलीनांबुवद्भंगुरम् ।
लीला यौवनलालसास्तनुभृतां इत्याकलय्य द्रुतं
योगे धैर्यसमाधिसिद्धिसुलभे बुद्धिं विदध्वं बुधाः ॥ 3.35 ॥
Translation (भावार्थ):
Pleasures are fickle like lightning flashing in cloud-canopies. Life is as fragile as a drop resting on a lotus petal, shaken by the wind. Youthful longings waver like a game. Seeing this clearly, wise people quickly steady the mind in disciplined practice that yields courage, inner absorption, and real attainment.
आयुः कल्लोललोलं कतिपयदिवसस्थायिनी यौवनश्रीः
अर्थाः संकल्पकल्पा घनसमयतडिद्विभ्रमा भोगपूगाः ।
कंठाश्लेषोपगूढं तदपि च न चिरं यत्प्रियाभिः प्रणीतं
ब्रह्मण्यासक्तचित्ता भवत भवभयांभोधिपारं तरीतुम् ॥ 3.36 ॥
Translation (भावार्थ):
Life wavers like waves; the splendor of youth lasts only a few days. Wealth is as fleeting as a thought, and heaps of pleasures are like lightning in stormy seasons. Even a beloved's close embrace does not last long. So fix your mind on the Absolute, if you want to cross the ocean of fear that belongs to worldly existence.
कृच्छ्रेणामेध्यमध्ये नियमिततनुभिः स्थीयते गर्भवासे
कांताविश्लेषदुःखव्यतिकरविषमो यौवने चोपभोगः ।
वामाक्षीणां अवज्ञाविहसितवसतिर्वृद्धभावोऽन्यसाधुः
संसारे रे मनुष्या वदत यदि सुखं स्वल्पं अप्यस्ति किंचित् ॥ 3.37 ॥
Translation (भावार्थ):
In the womb one stays confined in filth and discomfort; in youth even enjoyment is bitter, tangled with the pain of separation from the beloved; in old age one lives amid contempt and laughter. O people, tell me - in such worldly life, does even a little real happiness exist?
व्याघ्रीव तिष्ठति जरा परितर्जयंती
रोगाश्च शत्रव इव प्रहरंति देहम् ।
आयुः परिस्रवंति भिन्नघटादिवांभो
लोकस्तथाप्यहितं आचरतीति चित्रम् ॥ 3.38 ॥
Translation (भावार्थ):
Old age stands like a tigress, threatening; diseases attack the body like enemies; the life-span leaks away like water from a cracked pot. Yet people still act in ways that harm them - how strange.
भोगा भंगुरवृत्तयो बहुविधास्तैरेव चायं भवस्तत्
कस्येह कृते परिभ्रमत रे लोकाः कृतं चेष्टतैः ।
आशापाशशतापशांतिविशदं चेतःसमाधीयतां
कामोत्पत्तिवशात्स्वधामनि यदि श्रद्देयं अस्मद्वचः ॥ 3.39 ॥
Translation (भावार्थ):
This worldly life is made only of many kinds of fragile pleasures. For whose sake, and to what end, do you keep roaming here in constant exertion? Let the mind be gathered into clear absorption by quieting the hundred nooses of hope that arise from desire - if my words are worth trusting.
सखे धन्याः केचित्त्रुटितभवबंधव्यतिकरा
वनांते चित्तांतर्विषं अविषयाशीत्विषगताः ।
शरच्चंद्रज्योत्स्नाधवलगगनाभोगसुभगां
नयंते ये रात्रिं सुकृतचयचिंतैकशरणाः ॥ 3.39.1 ॥
Translation (भावार्थ):
O friend, blessed are those few who have snapped the tangle of worldly bondage. In the forest they reach an objectless coolness that pacifies the mind's inner poison; under the beautiful expanse of an autumn-moonlit sky, they pass the night taking refuge only in contemplation of their store of virtue.
ब्रह्मेंद्रादिमरुद्गणांस्तृणकणान्यत्र स्थितो मन्यते
यत्स्वादाद्विरसा भवंति विभवास्त्रैलोक्यराज्यादयः ।
भोगः कोऽपि स एव एक परमो नित्योदितो जृंभते
भोः साधो क्षणभंगुरे तदितरे भोगे रतिं मा कृथाः ॥ 3.40 ॥
Translation (भावार्थ):
For one established there, Brahma, Indra, and the other hosts of gods seem like mere blades of grass; and even the greatest riches - like sovereignty over the three worlds - become tasteless. There is one supreme enjoyment that shines eternally. O seeker, do not cling to other pleasures that break in a moment.
सा रम्या नगरी महान्स नृपतिः सामंतचक्रं च तत्
पार्श्वे तस्य च सा विदग्धपरिषत्ताश्चंद्रबिंबाननाः ।
उद्वृत्तः स राजपुत्रनिवहस्ते वंदिनस्ताः कथाः
सर्वं यस्य वशादगात्स्मृतिपथं कालाय तस्मै नमः ॥ 3.41 ॥
Translation (भावार्थ):
That delightful city, that great king and his circle of vassals, that cultured court of moon-faced beauties, that headstrong crowd of princes, those bards, those tales - all of it has gone down the road of memory under the power of Time. Salutations to Time.
यत्रानेकः क्वचिदपि गृहे तत्र तिष्ठत्यथैको
यत्राप्येकस्तदनु बहवस्तत्र नैकोऽपि चांते ।
इत्थं नेयौ रजनिदिवसौ लोलयंद्वाविवाक्षौ
कालः कल्यो भुवनफलके क्रीडति प्राणिशारैः ॥ 3.42 ॥
Translation (भावार्थ):
In some house there were many, and later only one remains; where there was one, later there are many; and in the end not even one is left. Thus Time, the clever player, plays on the world-board, rolling night and day like two dice, moving living beings as the pieces.
आदित्यस्य गतागतैरहरहः संक्षीयते जीवितं
व्यापारैर्बहुकार्यभारगुरुभिः कालोऽपि न ज्ञायते ।
दृष्ट्वा जन्मजराविपत्तिमरणं त्रासश्च नोत्पद्यते
पीत्वा मोहमयीं प्रमादमदिरां उन्मत्तभूतं जगत् ॥ 3.43 ॥
Translation (भावार्थ):
With the sun's daily rising and setting, life keeps shrinking; and under the heavy burden of countless tasks, even time itself is not noticed. Though birth, aging, misfortune, and death are seen, fear does not arise, because the world has become intoxicated by the wine of delusion called heedlessness.
रात्रिः सैव पुनः स एव दिवसो मत्वा मुधा जंतवो
धावंत्युद्यमिनस्तथैव निभृतप्रारब्धतत्तत्क्रियाः ।
व्यापारैः पुनर्उक्तभूतविषयैरित्थं विधेनामुना
संसारेण कदर्थिता वयं अहो मोहान्न लज्जामहे ॥ 3.44 ॥
Translation (भावार्थ):
Night is the same again, and the day is the same again; yet creatures, thinking vainly, keep running in busyness, repeating their destined actions. With activities and sense-pursuits endlessly repeated, we are degraded by this cycle of worldly life - and, alas, through delusion we feel no shame.
न ध्यानं पदं ईश्वरस्य विधिवत्संसारविच्छित्तये
स्वर्गद्वारकपाटपाटनपटुर्धर्मोऽपि नोपार्जितः ।
नारीपीनपयोधरोरुयुगलं स्वप्नेऽपि नालिंगितं
मातुः केवलं एव यौवनवनच्छेदे कुठारा वयम् ॥ 3.45 ॥
Translation (भावार्थ):
We have not properly meditated on the Lord's feet to cut the bondage of worldly life. We have not earned even the merit skilled enough to break open heaven's gate. We have not even in dreams embraced a woman's full breasts and thighs. We were born only to become axes that cut down our mother's forest of youth.
नाभ्यस्ता प्रतिवादिवृंददमनी विद्या विनीतोचिता
खड्गाग्रैः करिकुंभपीठदलनैर्नाकं न नीतं यशः ।
कांताकौम्अलपल्लवाधररसः पीतो न चंद्रोदये
तारुण्यं गतं एव निष्फलं अहो शून्यालये दीपवत् ॥ 3.46 ॥
Translation (भावार्थ):
We have not mastered the disciplined knowledge that subdues the crowd of debaters. We have not carried fame to heaven, as if crushing an elephant's temple with a sword-point. We have not tasted at moonrise the nectar of a beloved's tender sprout-like lips. Youth has passed away fruitlessly - like a lamp in an empty house.
विद्या नाधिगता कलंकरहिता वित्तं च नोपार्जितं
शुश्रूषापि समाहितेन मनसा पित्रोर्न संपादिता ।
आलोलायतलोचनाः प्रियतमाः स्वप्नेऽपि नालिंगिताः
कालोऽयं परपिंडलोलुपतया काकैरिव प्रेर्यते ॥ 3.47 ॥
Translation (भावार्थ):
We have not gained blemishless knowledge, nor earned wealth; we have not even served our parents with a collected mind. We have not embraced, even in dreams, our beloveds with dancing eyes. Time drives us on, like crows pushed by greed for another's morsel.
वयं येभ्यो जाताश्चिरपरिगता एव खलु ते
समं यैः संवृद्धाः स्मृतिविषयतां तेऽपि गमिताः ।
इदानीं एते स्मः प्रतिदिवसं आसन्नपतना
गतास्तुल्यावस्थां सिकतिलनदीतीरतरुभिः ॥ 3.48 ॥
Translation (भावार्थ):
Those who gave birth to us have long since departed. Those with whom we grew up have also been made only objects of memory. Now, day by day, we are approaching the same condition - like trees standing on the sandy bank of a river, near to falling.
आयुर्वर्षशतं नृणां परिमितं रात्रौ तद्अर्धं गतं
तस्यार्धस्य परस्य चार्धं अपरं बालत्ववृद्धत्वयोः ।
शेषं व्याधिवियोगदुःखसहितं सेवादिभिर्नीयते
जीवे वारितरंगचंचलतरे सौख्यं कुतः प्राणिनाम् ॥ 3.49 ॥
Translation (भावार्थ):
Human life is limited to a hundred years; half of it is spent in nights. Of the remaining half, another half is lost to childhood and old age. The rest is spent amid illness, separation, sorrow, and service to others. In a life more fickle than water-waves, where is lasting happiness for living beings?
क्षणं बालो भूत्वा क्षणं अपि युवा कामरसिकः
क्षणं वित्तैर्हीनः क्षणं अपि च संपूर्णविभवः ।
जराजीर्णैरंगैर्नट इव बलीमंडिततनूर्
नरः संसारांते विशति यमधानीयवनिकाम् ॥ 3.50 ॥
Translation (भावार्थ):
For a moment one is a child, for another moment a desire-driven youth; for a moment poor, for another moment wealthy. At the end, the body worn out by age and marked by wrinkles, a person enters Death's dwelling like an actor leaving the stage.
त्वं राजा वयं अप्युपासितगुरुप्रज्ञाभिमानोन्नताः
ख्यातस्त्वं विभवैर्यशांसि कवयो दिक्षु प्रतन्वंति नः ।
इत्थं मानधनातिदूरं उभयोरप्यावयोरंतरं
यद्यस्मासु पराङ्मुखोऽसि वयं अप्येकांततो निःस्पृहा ॥ 3.51 ॥
Translation (भावार्थ):
You are a king; we too, through service to our teacher, stand uplifted by confidence in wisdom. You are famed by wealth; poets spread our fame in all directions. Thus the distance between us in honor and wealth is very great. If you turn away from us, we too are entirely without desire for you.
अर्थानां ईशिषे त्वं वयं अपि च गिरां ईश्महे यावदर्थं
शूरस्त्वं वादिदर्पव्युपशमनविधावक्षयं पाटवं नः ।
सेवंते त्वां धनाढ्या मतिमलहतये मां अपि श्रोतुकामाः ।
मय्यप्यास्था न ते चेत्त्वयि मम नितरां एव राजन्ननास्था ॥ 3.52 ॥
Translation (भावार्थ):
You are master of wealth; we too are masters of speech, in its true sense. You are brave; we have unfailing skill in subduing the pride of debaters. The rich serve you; and those who wish to cleanse their minds by listening come to me as well. If you have no regard for me, then, O king, I have none for you either.
वयं इह परितुष्टा वल्कलैस्त्वं दुकूलैः
सम इह परितोषो निर्विशेषो विशेषः ।
स तु भवतु दरिद्रो यस्य तृष्णा विशाला
मनसि च परितुष्टे कोऽर्थवान्को दरिद्रः ॥ 3.53 ॥
Translation (भावार्थ):
We are content here with tree-barks; you with fine garments - yet contentment is the same, and the difference is insignificant. Let him be the truly poor one whose craving is vast. When the mind is content, who is rich and who is poor?
फलं अलं अशनाय स्वादु पानाय तोयं
क्षितिरपि शयनार्थं वाससे वल्कलं च ।
नवधनमधुपानभ्रांतसर्वेंद्रियाणां
अविनयं अनुमंतुं नोत्सहे दुर्जनानाम् ॥ 3.54 ॥
Translation (भावार्थ):
Fruit is enough to eat, sweet water is enough to drink, earth is enough for a bed, and tree-bark is enough for clothing. I do not have the heart to tolerate the insolence of wicked people whose senses are bewildered by the intoxicating drink of newly gained wealth.
अश्नीमहि वयं भिक्षां आशावासो वसीमहि ।
शयीमहि महीपृष्ठे कुर्वीमहि किं ईश्वरैः ॥ 3.55 ॥
Translation (भावार्थ):
We will eat alms, wear the open sky as our clothing, and sleep on the earth. What do we need with rulers?
न नटा ना विटा न गायका न च सभ्येतरवादचुंचवः ।
नृपं ईक्षितुं अत्र के वयं स्तनभारानमिता न योषितः ॥ 3.56 ॥
Translation (भावार्थ):
We are not actors, not jesters, not singers, nor professional court-debaters; and we are not women bent by the weight of their breasts. Then who are we, here, to go and look at the king?
विपुलहृदयैरीशैरेतज्जगज्जनितं पुरा
विधृतं अपरैर्दत्तं चान्यैर्विजित्य तृणं यथा ।
इह हि भुवनान्यन्यैर्धीराश्चतुर्दश भुंजते
कतिपयपुरस्वाम्ये पुंसां क एष मदज्वरः ॥ 3.57 ॥
Translation (भावार्थ):
In earlier times this world was built up by generous kings, ruled by others, and conquered and thrown away like straw by still others. Even now, some heroes enjoy the fourteen worlds. So what is this fever of pride in people over being lord of just a few towns?
अभुक्तायां यस्यां क्षणं अपि न यातं नृपशतैर्
भुवस्तस्या लाभे क इव बहुमानः क्षितिभृताम् ।
तद्अंशस्याप्यंशे तद्अवयलेशेऽपि पतयो
विषादे कर्तव्ये विदधति जडाः प्रत्युत मुदम् ॥ 3.58 ॥
Translation (भावार्थ):
The earth is such that it has not been left un-enjoyed even for a moment by hundreds of kings. What great honor can there be for rulers in acquiring it? Yet fools, even when they get only a fraction - even a tiny fragment - feel joy when sorrow would be more appropriate.
मृत्पिंडो जलरेखया वलयितः सर्वोऽप्ययं नन्वणुः
स्वांशीकृत्य स एव संगरशतै राज्ञां गणा भुंजते ।
ये दद्युर्ददतोऽथवा किं अपरं क्षुद्रा दरिद्रं भृशं
धिग्धिक्तान्पुरुषाधमांधनकणान्वांछंति तेभ्योऽपि ये ॥ 3.59 ॥
Translation (भावार्थ):
This entire earth is only a clod of clay, ringed by a line of water - and even then it is but a tiny atom. Groups of kings claim and enjoy it after hundreds of battles. Whether they give or do not give, what else can be expected from such petty, spiritually poor people? Shame on those lowest of men who still desire even small coins from them.
स जातः कोऽप्यासीन्मदनरिपुणा मूर्ध्नि धवलं
कपालं यस्योच्चैर्विनिहितं अलंकारविधये ।
नृभिः प्राणत्राणप्रवणमतिभिः कैश्चिदधुना
नमद्भिः कः पुंसां अयं अतुलदर्पज्वरभरः ॥ 3.60 ॥
Translation (भावार्थ):
Truly someone was born whose white skull, after death, is placed high on Shiva's head as an ornament. But today, with minds bent on saving their own lives, some people bow down (to the proud). What is this unbearable burden of pride-fever among men?
परेषां चेतांसि प्रतिदिवसं आराध्य बहुधा
प्रसादं किं नेतुं विशसि हृदय क्लेशकलितम् ।
प्रसन्ने त्वय्यंतःसवयमुदितचिंतामणिगणो
विविक्तः संकल्पः किं अभिलषितं पुष्यति न ते ॥ 3.61 ॥
Translation (भावार्थ):
O mind, why do you enter into distress day after day, in so many ways, just to win the favor of other people's minds? When you are calm within, a whole cluster of wish-fulfilling gems arises of itself; with a clear solitary resolve, what desired thing will you not obtain?
सत्यां एव त्रिलोकीसरिति हरशिरश्चुंबिनीवच्छटायां
सद्वृत्तिं कल्पयंत्यां बटविटपभवैर्वल्कलैः सत्फलैश्च ।
कोऽयं विद्वान्विपत्तिज्वरजनितरुजातीवदुःखासिकानां
वक्त्रं वीक्षेत दुःस्थे यदि हि न विभृयात्स्वे कुटुंबेऽनुकंपाम् ॥ 3.61.1 ॥
Translation (भावार्थ):
When the sacred river of the three worlds is present, its spray touching Shiva's head, and when a good livelihood can be arranged from tree-bark and good fruits, what wise person would, in distress, look at the miserable faces of those who "cough" grief as if stricken by the fever of misfortune - unless he had compassion for his own family?
परिभ्रमसि किं मुधा क्वचन चित्त विश्राम्यतां
स्वयं भवति यद्यथा भवति तत्तथा नान्यथा ।
अतीतं अननुस्मरन्नपि च भाव्यसंकल्पयन्नतर्कित
समागमानुभवामि भोगनाहम् ॥ 3.62 ॥
Translation (भावार्थ):
Mind, why wander pointlessly? Rest somewhere. Whatever happens, happens of its own accord; it cannot be otherwise. Not replaying the past and not scripting the future, I taste the enjoyments that arrive unplanned.
एतस्माद्विरमेंद्रियार्थगहनादायासकादाश्रयश्रेयो
मार्गं अशेषदुःखशमनव्यापारदक्षं क्षणात् ।
स्वात्मीभावं उपैहि संत्यज निजां कल्लोललोलं गतिं
मा भूयो भज भंगुरां भवरतिं चेतः प्रसीदाधुना ॥ 3.63 ॥
Translation (भावार्थ):
Turn away from this exhausting tangle of sense-objects and take refuge in the path of true welfare, which can remove all sorrow in a moment. Attain your own deepest nature; abandon your wave-like restless course. Do not cling again to the fragile pleasures of worldly life. Be calm now, O mind.
मोहं मार्जय तां उपार्जय रतिं चंद्रार्धचूडामणौ
चेतः स्वर्गतरंगिणीतटभुवां आसंगं अंगीकुरु ।
को वा वीचिषु बुद्बुदेषु च तडिल्लेखासु च श्रीषु च
ज्वालाग्रेषु च पन्नगेषु सरिद्वेगेषु च चप्रत्ययः ॥ 3.64 ॥
Translation (भावार्थ):
Wipe away delusion and cultivate love for the moon-crowned Lord. O mind, choose to stay by the bank of the heavenly river. For what trust can there be in waves and bubbles, streaks of lightning, fortune, flame-tips, serpents, or rushing river-currents?
चेतश्चिंतय मा रमां सकृदिमां अस्थायिनीं आस्थया
भूपालभ्रुकुटीकुटीविहरणव्यापारपण्यांगनाम् ।
कंथाकंचुकिनः प्रविश्य भवनद्वाराणि वाराणसीरथ्या
पंक्तिषु पाणिपात्रपतितां भिक्षां अपेक्षामहे ॥ 3.65 ॥
Translation (भावार्थ):
Mind, do not rely even once on fickle fortune, which behaves like a courtesan at the business of a king's eyebrow-frown. Wearing rags and entering house-doors along the streets of Varanasi, let us seek the alms that fall into the hand used as a bowl.
अग्रे गीतं सरसकवयः पार्श्वयोर्दाक्षिणात्याः
पश्चाल्लीलावलयरणितं चामरग्राहिणीनाम् ।
यद्यस्त्येवं कुरु भवरसास्वादने लंपटत्वं
नो चेच्चेतः प्रविश सहसा निर्विकल्पे समाधौ ॥ 3.66 ॥
Translation (भावार्थ):
If before you there is music, skilled poets at your sides, and behind you the playful jingling of bangles of women holding fans, then go ahead and indulge in tasting worldly pleasures. If not, O mind, enter at once into thought-free absorption.
प्राप्ताः श्रियः सकलकामदुधास्ततः किं
न्यस्तं पदं शिरसि विद्विषतां ततः किम् ।
संपादिताः प्रणयिनो विभवैस्ततः किं
कल्पं स्थितास्तनुभृतां तनवस्ततः किम् ॥ 3.67 ॥
Translation (भावार्थ):
So what if you gain prosperity that seems to grant every desire? So what if enemies place a foot on your head? So what if lovers are obtained by wealth? So what if bodies could last for ages? What does it finally change?
भक्तिर्भवे मरणजन्मभयं हृदिस्थं
स्नेहो न बंधुषु न मन्मथजा विकाराः ।
संसर्ज दोषरहिता विजया वनांता
वैराग्यं अस्ति किं इतः परमर्थनीयम् ॥ 3.68 ॥
Translation (भावार्थ):
Let there be devotion, and let the awareness of birth and death sit in the heart; let there be no clinging to relatives, and no passion-born disturbances. Let solitary forest-life, free from the defects of social entanglement, prevail. What dispassion beyond this is worth seeking?
तस्मादनंतं अजरं परमं विकासि
तद्ब्रह्म चिंतय किं एभिरसद्विकल्पैः ।
यस्यानुषंगिण इमे भुवनाधिपत्यभोगादयः
कृपणलोकमता भवंति ॥ 3.69 ॥
Translation (भावार्थ):
Therefore contemplate the infinite, ageless, supremely expansive Reality - why occupy yourself with insubstantial mental fancies? For one centered in that, even sovereignty over worlds and all pleasures are regarded as trifles by ordinary people.
पातालं आविशसि यासि नभो विलंघ्य
दिङ्मंडलं भ्रमसि मानस चापलेन ।
भ्रांत्यापि जातु विमलं कथं आत्मनीनं
न ब्रह्म संसरसि निर्वृतिं एषि येन ॥ 3.70 ॥
Translation (भावार्थ):
You dive into the depths, leap into the sky, and roam the horizon with restless fickleness. Even while wandering this way, how do you not turn to the pure inner Reality by which you would attain true peace?
किं वेदैः स्मृतिभिः पुराणपठनैः शास्त्रैर्महाविस्तरैः
स्वर्गग्रामकुटीनिवासफलदैः कर्मक्रियाविभ्रमैः ।
मुक्त्वैकं भवदुःखभाररचनाविध्वंसकालानलं
स्वात्मानंदपदप्रवेशकलनं शेसैर्वाणिग्वृत्तिभिः ॥ 3.71 ॥
Translation (भावार्थ):
What use are the Vedas, Smritis, Puranas, vast treatises, and the dizzying rituals that promise heavenly enjoyments, if they do not deliver the one thing: the fire that destroys the burden of worldly suffering and opens entry into the bliss of the Self? Everything else is just speech made into a trade.
नायं ते समयो रहस्यं अधुना निद्राति नाथो यदि
स्थित्वा द्रक्ष्यति कुप्यति प्रभुरिति द्वारेषु येषां वचः ।
चेतस्तानपहाय याहि भवनं देवस्य विश्वेशितुर्
निर्दौवारिकनिर्दयोक्त्य्अपरुषं निःसौम्अशर्मप्रदम् ॥ 3.71.1 ॥
Translation (भावार्थ):
This is not your time, and it is no secret: "If the Lord is sleeping now, he will wake, see you, and get angry," say those who stand at the doors. O mind, leave them and go to the Lord of the universe, whose house has no gatekeepers, no harsh words, and gives gentle refuge.
यतो मेरुः श्रीमान्निपतति युगांताग्निवलितः
समुद्राः शुष्यंति प्रचुरमकरग्राहनिलयाः ।
धरा गच्छत्यंतं धरणिधरपादैरपि धृता
शरीरे का वार्ता करिकलभकर्णाग्रचपले ॥ 3.72 ॥
Translation (भावार्थ):
When even the glorious Meru falls at the end of an age, when oceans dry up despite being homes to countless sea-creatures, and when the earth itself reaches its end though supported by mountains - what certainty can there be about this body, fickle as the tip of a baby elephant's ear?
गात्रं संकुचितं गतिर्विगलिता भ्रष्टा च दंतावलिर्
दृष्टिर्नक्ष्यति वर्धते बधिरता वक्त्रं च लालायते ।
वाक्यं नाद्रियते च बांधवजनो भार्या न शुश्रूषते
हा कष्टं पुरुषस्य जीर्णवयसः पुत्रोऽप्यमित्रायते ॥ 3.73 ॥
Translation (भावार्थ):
The limbs shrink, the gait falters, the teeth fail; eyesight decays, deafness grows, and the mouth drools. One's words are ignored, relatives do not value you, the wife does not attend - alas, in old age even the son can turn hostile.
वर्णं सितं शिरसि वीक्ष्य शिरोरुहाणां
स्थानं जरापरिभवस्य तदा पुमांसम् ।
आरोपितांस्थिशतकं परिहृत्य यांति
चंडालकूपं इव दूरतरं तरुण्यः ॥ 3.74 ॥
Translation (भावार्थ):
Seeing white hair on a man's head and the onset of the humiliations of old age, young women abandon him and go far away - as if he were an outcaste's well ringed with bones.
यावत्स्वस्थं इदं शरीरं अरुजं यावच्च दूरे जरा
यावच्चेंद्रियशक्तिरप्रतिहता यावत्क्षयो नायुषः ।
आत्मश्रेयसि तावदेव विदुषा कार्यः प्रयत्नो महान्
संदीप्ते भवने तु कूपखननं प्रत्युद्यमः कीदृशः ॥ 3.75 ॥
Translation (भावार्थ):
As long as this body is healthy and free from infirmity, as long as old age is far, as long as the senses are unimpaired and life has not begun to wane - only till then should the wise make great effort toward the highest good. What use is digging a well when the house is on fire?
तपस्यंतः संतः किं अधिनिवसामः सुरनदीं
गुणोदारांदारानुत परिचरामः सविनयम् ।
पिबामः शास्त्रौघानुतविविधकाव्यामृतरसान्
न विद्मः किं कुर्मः कतिपयनिमेषायुषि जने ॥ 3.76 ॥
Translation (भावार्थ):
We ascetics do not know what to do in this life that lasts only a few blinks: should we dwell by the heavenly river, or serve our virtuous wives with humility, or drink the streams of scriptures, or the nectar-essence of various poems?
दुराराध्याश्चामी तुरगचलचित्ताः क्षितिभुजो
वयं तु स्थूलेच्छाः सुमहति फले बद्धमनसः ।
जरा देहं मृत्युर्हरति दयितं जीवितं इदं
सखे नान्यच्छ्रेयो जगति विदुषेऽन्यत्र तपसः ॥ 3.77 ॥
Translation (भावार्थ):
These rulers are hard to please, their minds as restless as a moving horse; and we, with coarse desires, keep our minds bound to huge results. Old age takes the body, death takes this dear life. Friend, for the wise there is no better good in the world than disciplined striving.
माने म्लायिनि खंडिते च वसुनि व्यर्थे प्रयातेऽर्थिनि
क्षीणे बंधुजने गते परिजने नष्टे शनैर्यौवने ।
युक्तं केवलं एतदेव सुधियां यज्जह्नुकन्यापयःपूताग्राव
गिरींद्रकंदरतटीकुंजे निवासः क्वचित् ॥ 3.78 ॥
Translation (भावार्थ):
When honor fades, wealth is ruined, and those who once sought you disappear; when friends diminish, dependents depart, and youth slowly vanishes - the wise have only one fitting course: to live somewhere in a Himalayan cave-grove whose rocks are sanctified by the waters of the Ganga.
रम्याश्चंद्रमरीचयस्तृणवती रम्या वनांतस्थली
रम्यं साधुसमागमागतसुखं काव्येषु रम्याः कथाः ।
कोपोपाहितबाष्पबिंदुतरलं रम्यं प्रियाया मुखं
सर्वं रम्यं अनित्यतां उपगते चित्ते न किंचित्पुनः ॥ 3.79 ॥
Translation (भावार्थ):
Moonbeams on grass are charming; the forest is charming; the joy of meeting the wise is charming; stories in poetry are charming; even a beloved's face shimmering with tear-drops of indignation is charming. But once the mind has truly absorbed impermanence, nothing charms it again in the same way.
रम्यं हर्म्यतलं न किं वसतये श्रव्यं न गेयादिकं
किं वा प्राणसमासमागमसुखं नैवाधिकप्रीतये ।
किंतु भ्रांतपतंगक्षपवनव्यालोलदीपांकुरच्छाया
चंचलं आकलय्य सकलं संतो वनांतं गताः ॥ 3.80 ॥
Translation (भावार्थ):
Isn't living on a palace-terrace delightful? Isn't music delightful? Isn't the joy of company as dear as life the greatest pleasure? Yet the wise, realizing that all this is as fickle as the shadow of a lamp-flame shaken by a night-forest wind around a hovering moth, have gone to the forest.
आ संसारात्त्रिभुवनं इदं चिन्वतां तात्तादृङ्नैवास्माकं
नयनपदवीं श्रोत्रमार्गं गतो वा ।
योऽयं धत्ते विषयकरिणो गाढगूढाभिमानक्षीवस्यांतः
करणकरिणः संयमालानलीलाम् ॥ 3.81 ॥
Translation (भावार्थ):
From the beginning of worldly life, searching all three worlds, dear one, we have not seen or heard anything like this: the worship that acts like a restraint-stake for the inner mind, intoxicated by deep-hidden ego and drawn by the she-elephant of sense-objects.
यदेतत्स्वच्छंदं विहरणं अकार्पण्यं अशनं
सहार्यैः संवासः श्रुतं उपशमैकव्रतफलम् ।
मनो मंदस्पंदं बहिरपि चिरस्यापि विमृशन्न
जाने कस्यैषा परिणतिरुदारस्य तपसः ॥ 3.82 ॥
Translation (भावार्थ):
This free wandering, this eating without meanness, this company of the noble, and this learning - all yield the single fruit of tranquility. Even after long reflection, I cannot tell whose great austerity has ripened into such an outcome.
जीर्णा एव मनोरथाश्च हृदये यातं च तद्यौवनं
हंतांगेषु गुणाश्बंध्यफलतां याता गुणज्ञैर्विना ।
किं युक्तं सहसाभ्युपैति बलवान्कालः कृतांतोऽक्षमी
हा ज्ञातं मदनांतकांघ्रियुगलं मुक्त्वास्ति नान्यो गतिः ॥ 3.83 ॥
Translation (भावार्थ):
Desires have worn out and youth has departed; virtues have become fruitless when there are no people who recognize them. Relentless death approaches quickly - what is the right course? Alas, apart from taking refuge at the feet of the Destroyer of desire, there is no other way.
महेश्वरे वा जगतां अधीश्वरे
जनार्दने वा जगद्अंतरात्मनि ।
न वस्तुभेदप्रतिपत्तिरस्ति मे
तथापि भक्तिस्तरुणेंदुशेखरे ॥ 3.84 ॥
Translation (भावार्थ):
Whether it is Maheshvara, the Lord of worlds, or Janardana, the inner Self of the universe, I perceive no difference of reality. And yet my devotion is to the moon-crested one.
स्फुरत्स्फारज्योत्स्नाधवलिततले क्वापि पुलिने
सुखासीनाः शांतध्वंतिसु रजनीषु द्युसरितः ।
भवाभोगोद्विग्नाः शिव शिव शिवेत्युच्चवचसः
कदा यास्यामोऽतर्गतबहुलबाष्पाकुलदशाम् ॥ 3.85 ॥
Translation (भावार्थ):
When will we, weary of worldly experience, sit happily on some moonlit river-bank in silent nights, repeating "Shiva, Shiva" in varied tones, and reach that inner state flooded with abundant tears?
महादेवो देवः सरिदपि च सैषा सुरसरिद्गुहा
एवागारं वसनं अपि ता एव हरितः ।
सुहृदा कालोऽयं व्रतं इदं अदैन्यव्रतं इदं
कियद्वा वक्ष्यामो वटविटप एवास्तु दयिता ॥ 3.85.1 ॥
Translation (भावार्थ):
Mahadeva is our God, this river is the divine river, the cave itself is our home, and the green leaves and trees themselves are our clothing. Time is our friend; this is our vow of dignified non-begging. What more is there to say? Let the banyan tree itself be our beloved.
वितीर्णे सर्वस्वे तरुणकरुणापूर्णहृदयाः
स्मरंतः संसारे विगुणपरिणामां विधिगतिम् ।
वयं पुण्यारण्ये परिणतशरच्चंद्रकिरणास्
त्रियामा नेस्यामो हरचरणचिंतैकशरणाः ॥ 3.86 ॥
Translation (भावार्थ):
After giving away everything, with hearts full of tender compassion, remembering the sorrowful outcomes of worldly life and the course of fate, let us spend the nights in holy forests, mellow like autumn moonbeams, taking refuge only in contemplation of Shiva's feet.
कदा वाराणस्यां अमरतटिनीरोधसि वसन्
वसानः कौपीनं शिरसि निदधानोऽंजलिपुटम् ।
अये गौरीनाथ त्रिपुरहर शंभो त्रिनयन
प्रसीदेत्याक्रोशन्निमिषं इव नेष्यामि दिवसान् ॥ 3.87 ॥
Translation (भावार्थ):
When will I live in Varanasi on the banks of the celestial river, wearing only a loincloth, holding folded hands above my head, and crying out, "O Lord of Gauri, slayer of Tripura, Shambho, three-eyed one, be gracious" - spending my days as if they were only a moment?
उद्यानेषु विचित्रभोजनविधिस्तीव्रातितीव्रं तपः
कौपीनावरणं सुवस्त्रं अमितं भिक्षाटनं मंडनम् ।
आसन्नं मरणं च मंगलसमं यस्यां समुत्पद्यते
तां काशीं परिहृत्य हंत विबुधैरन्यत्र किं स्थीयते ॥ 3.87.1 ॥
Translation (भावार्थ):
In Kashi, even gardens feel like intense austerity, varied foods become a form of discipline, a loincloth counts as fine clothing, begging becomes an ornament, and death itself feels auspicious when it draws near. Alas, after leaving such Kashi, where else can the wise even stay?
स्नात्वा गांगैः पयोभिः शुचिकुसुमफलैरर्चयित्वा विभो त्वा
ध्येये ध्यानं निवेश्य क्षितिधरकुहरग्रावपर्यंकमूले ।
आत्मारामः फलाशी गुरुवचनरतस्त्वत्प्रसादात्स्मरारे
दुःखं मोक्ष्ये कदाहं समकरचरणे पुंसि सेवासमुत्थम् ॥ 3.88 ॥
Translation (भावार्थ):
After bathing in the waters of the Ganga and worshipping you with pure flowers and fruits, fixing meditation on you while seated on a rock-bed in a mountain cave, rejoicing in the Self, living on fruits, and delighting in the teacher's words - O enemy of desire, when will you free me by your grace from the sorrow that comes from serving a mere mortal?
एकाकी निःस्पृहः शांतः पाणिपात्रो दिगंबरः ।
कदा शंभो भविष्यामि कर्मनिर्मूलनक्षमः ॥ 3.89 ॥
Translation (भावार्थ):
When, O Shambho, will I become solitary, desireless, and peaceful - using my hand as a bowl, the sky as clothing, and capable of uprooting the roots of action?
पाणिं पात्रयतां निसर्गशुचिना भैक्षेण संतुष्यतां
यत्र क्वापि निषीदतां बहुतृणं विश्वं मुहुः पश्यताम् ।
अत्यागेऽपि तनोरखंडपरमानंदावबोधस्पृशा
मध्वा कोऽपि शिवप्रसादसुलभः संपत्स्यते योगिनाम् ॥ 3.90 ॥
Translation (भावार्थ):
Let the hand be used as a bowl, and let one be content with naturally pure alms; let one sit anywhere, constantly seeing the world as no more than a blade of grass. Even before the body is fully given up, a taste of unbroken supreme joy can arise - and, for such yogis, a sweet grace of Shiva makes liberation easy to attain.
कौपीनं शतखंडजर्जरतरं कंथा पुनस्तादृशी
नैश्चिंत्यं निरपेक्षभैक्ष्यं अशनं निद्रा श्मशाने वने ।
स्वातंत्र्येण निरंकुशं विहरणं स्वांतं प्रशांतं सदा
स्थैर्यं योगमहोत्सवेऽपि च यदि त्रैलोक्यराज्येन किम् ॥ 3.91 ॥
Translation (भावार्थ):
If a person wears only a loincloth tattered into a hundred rags and a similarly worn cloak, lives free of anxiety, eats alms without expectation, sleeps in a forest or cremation ground, roams freely, keeps the mind always calm, and remains steady even in the great joy of yoga - then what value is ruling the three worlds?
ब्रह्मांडं मंडलीमात्रं किं लोभाय मनस्विनः ।
शफरीस्फुर्तेनाब्धिः क्षुब्धो न खलु जायते ॥ 3.92 ॥
Translation (भावार्थ):
For the noble-minded, this universe is only a small sphere - why greed? The ocean does not become turbulent because a tiny fish darts about in it.
मातर्लक्ष्मि भजस्व कंचिदपरं मत्कांक्षिणी मा स्म भूर्
भोगेषु स्पृहयालवस्तव वशे का निःस्पृहाणां असि ।
सद्यः स्यूतपलाशपत्रपुटिकापात्रैः पवित्रीकृतैर्
भिक्षावस्तुभिरेव संप्रति वयं वृत्तिं समीहामहे ॥ 3.93 ॥
Translation (भावार्थ):
Mother Lakshmi, go elsewhere; do not long for me. Those who crave pleasures are under your sway - what are you to those without craving? Now we seek livelihood only through alms, gathered and purified in quickly made leaf-pouch bowls.
महाशय्या पृथ्वी विपुलं उपधानं भुजलतां
वितानं चाकाशं व्यजनं अनुकूलोऽयं अनिलः ।
शरच्चंद्रो दीपो विरतिवनितासंगमुदितः
सुखी शांतः शेते मुनिरतनुभूतिर्नृप इव ॥ 3.94 ॥
Translation (भावार्थ):
With the earth as a great bed, the arms as a large pillow, the sky as a canopy, a gentle breeze as a fan, the autumn moon as a lamp, and renunciation as conjugal delight - the sage sleeps happily and peacefully, like a king, though without possessions.
भिक्षासी जनमध्यसंगरहितः स्वायत्तचेष्टः सदा
हानादानविरक्तमार्गनिरतः कश्चित्तपस्वी स्थितः ।
रथ्याकीर्णविशीर्णजीर्णवसनः संप्राप्तकंथासनो
निर्मानो निरहंकृतिः शमसुखाभोगैकबद्धस्पृहः ॥ 3.95 ॥
Translation (भावार्थ):
A certain ascetic lives on alms, free from crowded company, always acting in self-reliance, devoted to a path detached from gain and loss. Wearing worn-out rags found in the streets and sitting on a cloth obtained by chance, he is without pride and ego, desiring only the joy of a calm, controlled mind.
चंडालः किं अयं द्विजातिरथवा शूद्रोऽथ किं तापसः
किं वा तत्त्वविवेकपेशलमतिर्योगीश्वरः कोऽपि किम् ।
इत्युत्पन्नविकल्पजल्पमुखरैराभाष्यमाणा जनैर्
न क्रुद्धाः पथि नैव तुष्टमनसो यांति स्वयं योगिनः ॥ 3.96 ॥
Translation (भावार्थ):
"Is he an outcaste, a twice-born, a shudra, an ascetic - or perhaps some lordly yogi whose mind is refined by discernment of truth?" When people chatter like this, debating and labeling, the yogis themselves walk on, neither angry nor pleased.
हिंसाशून्यं अयत्नलभ्यं अशनं धात्रा मरुत्कल्पितं
व्यालानं पशवस्तृणांकुरभुजस्तुष्टाः स्थलीशायिनः ।
संसारार्णवलंघनक्षमधियां वृत्तिः कृता सा नृणां
तां अन्वेषयतां प्रयांति सततं सर्वं समाप्तिं गुणाः ॥ 3.97 ॥
Translation (भावार्थ):
The creator has arranged for snakes to live on air as food, obtained without violence or effort; beasts are content eating grass-sprouts and sleeping on the ground. Likewise, for people whose intellect can cross the ocean of worldly existence, such a way of living has been provided. Those who seek it can bring their restless qualities to cessation.
गंगातीरे हिमगिरिशिलाबद्धपद्मासनस्य
ब्रह्मध्यानाभ्यसनविधिना योगनिद्रां गतस्य ।
किं तैर्भाव्यं मम सुदिवसैर्यत्र ते निर्विशंकाः
कंडूयंते जरठहरिणाः स्वांगं अंगे मदीये ॥ 3.98 ॥
Translation (भावार्थ):
Seated in lotus posture on a Himalayan rock on the bank of the Ganga, and entering yogic sleep through steady practice of meditation on the supreme reality - when will such blessed days come to me, when fearless old deer rub and scratch their bodies upon my limbs?
जीर्णाः कंथा ततः किं सितं अमलपटं पट्टसूत्रं ततः किं
एका भार्या ततः किं हयकरिसुगणैरावृतो वा ततः किम् ।
भक्तं भुक्तं ततः किं कदशनं अथवा वासरांते ततः किं
व्यक्तज्योतिर्न वांतर्मथितभवभयं वैभवं वा ततः किम् ॥ 3.98.1 ॥
Translation (भावार्थ):
So what if the cloak is worn, or if the cloth is spotless white silk? So what if there is one wife, or an entourage of horses and elephants? So what if you have eaten, or if you eat only once at the end of the day? Whether your splendor is evident, or your heart is churned by fear of worldly existence - what does such prosperity amount to?
पाणिः पात्रं पवित्रं भ्रमणपरिगतं भैक्ष्यं अक्षय्यं अन्नं
विस्तीर्णं वस्त्रं आशादशकं अचपलं तल्पं अस्वल्पं उर्वीम् ।
येषां निःसंगतांगीकरणपरिणतस्वांतसंतोषिणस्ते
धन्याः संन्यस्तदैन्यव्यतिकरनिकराः कर्म निर्मूलयंति ॥ 3.99 ॥
Translation (भावार्थ):
Blessed are those whose hands serve as a sacred bowl, whose inexhaustible food is alms gathered while wandering, whose garment is the wide expanse of the ten directions, and whose steady, spacious bed is the earth. By accepting solitude their hearts ripen into contentment; abandoning humiliating entanglements, they uproot karma at its very root.
त्रैलोक्याधिपतित्वं एव विरसं यस्मिन्महाशासने
तल्लब्ध्वासनवस्त्रमानघटने भोगे रतिं मा कृथाः ।
भोगः कोऽपि स एक एव परमो नित्योदिता जृंभने
यत्स्वादाद्विरसा भवंति विसयास्त्रैलोक्यराज्यादयः ॥ 3.99.1 ॥
Translation (भावार्थ):
Even sovereignty over the three worlds becomes tasteless in that higher realm; do not place your delight in pleasures that come from thrones, fine clothes, and honors. There is only one supreme enjoyment: the ever-rising blossoming of inner joy. By tasting it, all sense objects - even world-kingdoms and the rest - become insipid.
मातर्मेदिनि तात मारुति सखे तेजः सुबंधो जल
भ्रातर्व्यौम्अ निबद्ध एष भवतां अंत्यः प्रणामांजलिः ।
युष्मत्संगवशोपजातसुकृतस्फारस्फुरन्निर्मलज्ञानापास्त
समस्तमोहमहिमा लीने परब्रह्मणि ॥ 3.100 ॥
Translation (भावार्थ):
O Mother Earth, Father Wind, Friend Fire, dear relative Water, and Brother Sky - this is my final salutation with folded hands to you all. Through my association with you, merits arose and shone forth as pure knowledge that dispelled the full power of delusion. May I now dissolve into the supreme reality.
शय्या शैलशिलागृहं गिरिगुहा वस्त्रं तरुणां त्वचः
सारंगाः सुहृदो ननु क्षितिरुहां वृत्तिः फलैः कौम्अलैः ।
येसां निर्झरं अंबुपानं उचितं रत्यै तु विद्यांगना
मन्ये ते परमेश्वराः शिरसि यरि बद्धो न सेवांजलिः ॥ 3.101 ॥
Translation (भावार्थ):
For those whose bed is a rock-slab, whose home is a mountain cave, whose clothing is the bark of trees; for whom deer are friends and whose livelihood is tender fruits from trees; for whom drinking waterfall water is fitting, and whose delight is the "bride" of knowledge - I consider them the true lords, for they do not have servile folded hands bound upon their head.
धैर्यं यस्य पिता क्षमा च जननी शांतिश्चिरं गेहिनी
सत्यं मित्रं इदं दया च भगिनी भ्राता मनःसंयमः ।
शय्या भूमितलं दिशोऽपि वसनं ज्ञानामृतं भोजनं
ह्येते यस्य कुटुंबिनो वद सखे कस्माद्भयं योगिनः ॥ 3.102 ॥
Translation (भावार्थ):
For the yogi whose father is courage, mother is forgiveness, wife is enduring peace, friend is truth, sister is compassion, and brother is self-control; whose bed is the earth, whose clothing is the directions, and whose food is the nectar of knowledge - tell me, friend, what fear can remain for him?
अहो वा हारे वा बलवति रिपौ वा सुहृदि वा
मणौ वा लोष्ठे वा कुसुमशयने वा दृषदि वा ।
तृणे वा स्त्रैणे वा मम समदृशो यांति दिवसाः
क्वचित्पुण्यारण्ये शिव शिव शिवेति प्रलपतः ॥ 3.103 ॥
Translation (भावार्थ):
Whether with a necklace or without, whether with a strong enemy or a friend, whether with a jewel or a clod, whether on a bed of flowers or on bare stone, whether among grass or women - my days pass in the same way, as I wander somewhere in a sacred forest, repeating "Siva, Siva, Siva."
Browse Related Categories:
