Vairagya Sat a Kam

8/11/2019 Vairagya Sat a Kam

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VAIRGYA-ATAKAM

Translated bySwami Madhavananda

OF BHARTHARI

The Hundred Verses on Renunciation

(Publication Department)5 Dehi Entally Road

Kolkata 700 014


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Published bySwami Mumukshananda

President, Advaita AshramaMayavati, Champawat, Himalayas

from its publication department, KolkataEmail:[email protected]

Website:www.advaitaonline.com

All Rights ReservedTwelfth Impression, April 2004

3M3C

ISBN 81-85301-94-8

Printed in India atTrio Process

Kolkata 700 014


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PREFACE

The Vairgya-atakam is one of the three series ofhundred verses which have come down to us under thetitle of Subhita-triat (lit. The happily worded threecenturies) and associated with the name of the poetBharthari. In some manuscripts, these verses exceed thenumber implied in the above name, but we have followedthe authority of an edition published by the Nirnaya-sagarPress of Mumbai, which maintains the exact original

number.Tradition attributes the authorship of these verses toBharthari, the elder brother of the most renowned KingVikramditya of Ujjain. Controversy has not yet settledthe point as to which Vikramditya was the brother of thepoet and when exactly he reigned at Ujjain.

The fact, it seems, that Bharthari belonged to a royalfamily and renounced the world later on in life to become

a yog, forms the most reliable nucleus round whichgrowing, and sometimes conflicting, traditions havecontinued to gather. A cave is still pointed out near Ujjain,bearing his name, where Bharthari is said to havepractised austerities. A book called the Nthallmitarecording from hearsay stories about the celebrities of the


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VAIRGYA-ATAKAM4

Ntha sect of yogs contains an account of Bhartharis lifein a loose, legendary style. But it is easy to make out that,when all clue to authenticity about the real facts ofBhartharis life became lost to tradition, the memory of acareer so stimulating to imagination was not allowed togo down so hopelessly denuded of facts, and the processof adding limbs and features to the stump of an oldertradition naturally went on. Add to this process suchfloating legendary materials as the story about a gift madeto ones beloved proving her infidelity by changing handstill it reached the donor again, or the miracles with whichthe then famous sect of yogs used to be credited and soon, and you hope to get a fairly good biography of Bhart-hari such as gradually gained currency in tradition.

The verses, composedmay be, with stray excep-tionsby Bharthari himself, cannot be made to give anyclue to his individual life, for his poetry seeks to createeffect through style and sentiment too conventional toyield themselves to such use. But still his life-long lessonsfrom experience and observation must have been reflectedin their peculiar trend and emphasis in the movements ofsentiment through the verses; and it may be possible for a

reader of penetrative intellect to trace out from such niceshades the bare outline of a deeper life of hard-foughtstruggles and late-won victory. A nature, straightforward,possessed of noble faith in itself, unambitious of high dis-tinction among men, but deeply susceptible to the beau-ties and charms of sentiment, seems to have been involved


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PREFACE 5

once in a tangle of sensual enjoyments too heavy to leaveit the sustained strength for wielding the sceptre, till froma life of such weakness and consequent dependence, itgradually rose through reactions, deep and incisive, to awonderfully enriched sense of worldly vanity and an ef-fective strength of renunciation. The verses composed byBharthari tend to present to view the background of sucha nature still holding in control lower susceptibilities, onceindulged, by the dawning possibilities of a life of yoga.And though it is difficult to ascertain how far this life ofyoga had advanced behind the role of the poet represent-ing different stages of wisdom, it is fairly presumptive thatthe poets voice gradually merged in the silence of the high-est spiritual realizations.

The hundred verses of the Vairgya-atakamare dividedinto ten groups under the following ten headings:le=


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VAIRGYA-ATAKAM6

With these few remarks of a prefatory nature, we sendforth this English translation of an important poeticalproduction of Medieval India into the world of modernreaders. The translation has been made rather too closelyliteral, specially to suit the convenience of those readerswho want to follow the original Sanskrit with its help.

PUBLISHER


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Vairgya-atakam

JewjeieMelekeced

et[esebefmeleeveekeefuekeee_eefKeeYeemJejesueerueeoiOeefJeueesuekeeceMeueYe: eseesoMeeiesmHegjved ~

Devle:mHetpe&oHeejceesnefleefcejeeiYeejcegeeeved-Mesle:meeefve eesefieveebefJepeeles%eeveeoerHeesnj: ~~1~~

1. All glory to iva, the Light of Knowledge, residing inthe temple of the yogs heart, who smites away (like the

rising sun) the massive front of the endless night ofignorance overcasting human minds, in whose wake followall auspiciousness and prosperity, who burnt up gay lustas a moth, as if in sport, and who appears beaming withthe lambentrays of the crescentadorning his foreheadrays that look pleasing like soft half-blooming buds!

[et[esebefmelemade an ornament for the head.eekeefuekee-eeefKeelambentbeams like beautiful half-blooming buds.

ueerueeoiOeburnt up at ease or in sport. eseesoMeeiesin front of allcircumstances of prosperity.mHegjvedappearing. Devle:mHetpe&ledspreading forth in the heart.eeiYeejbheavy mass at the front.

As is customary with Sanskrit poets, this opening verseis dedicatory (to iva in this instance), as forming anauspicious introduction.]

7


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VAIRGYA-ATAKAM8

YeevlebosMeceveskeogie&efJe


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HUNDRED VERSES ON RENUNCIATION 9

worship;1 and not even a broken cowrie have Iobtained; be satisfied, therefore, oh Desire!

KeueeueeHee: mees{e: keLeceefHe leoejeOeveHejw-efve&ie=eevleyee&


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VAIRGYA-ATAKAM10

5. What have we not endeavoured to do, with ourdepraved conscience, for the sake of our pras (five vitalforces) which are unreliable and compared to water on theleaves of a lotus, since in the presence of the rich, withtheir minds stupefied by the pride of wealth, we haveshamelessly committed the sin of recounting our ownmerits!

[According to the scriptures, self-glorification is tanta-mount even to the sin of suicide.]

#eevlebve #eceee ie=nesefelemegKebleeb ve meblees


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keeuees ve eelees JeecesJe eelee-mle=


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VAIRGYA-ATAKAM12

9. Though my compeers, dear to me as life, have alltaken such a speedy flight to heaven (before beingovertaken by old age); though the impulse for enjoymentis wearied out and the respect commanded from allpersons lost; though my sight is obstructed by deepblindness (or cataract) and the body can raise itself butslowly on the staff; still, alas for its silliness, this body

startles at the thought of dissolution by death!DeeMee veece veoer ceveesjLepeuee le=


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11. I do not find the virtuous distinction produced (byceremonial observances) through life after life to beconducive to well-being, for the sum of such virtuousmerits when weighed in mind inspires fear in me.Enjoyments earned by great accession of merit, multiplyso greatly in the case of people attached to them, only tobring them misery and peril!

[efJeHeeke: HegCeeveebetc.The idea is to show the futility of gooddeeds performed in our earthly life with the object of enjoyinghappiness in heaven or higher lokas, for the heavenlyenjoyments are transitory as being the result produced byour virtuous merits; when the force of these merits is spent,the enjoyments must cease and the soul will again be drawn

back to the cycle of births and deaths, until by jna orspiritual illumination, it attains moka or final release from the

wheel of transmigration.JemeveefceJe oelegbIt indicates that the enjoyment of pleasures

in heavens binds still more fetters on us by increasing ourthirst and hence is the cause of an added volume of miseries.]

DeJeMebeeleejefejlejcegef


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VAIRGYA-ATAKAM14

enjoyments leave us on their own initiative, i.e., if theytear themselves from us, they produce great affliction ofthe mind; but if men voluntarily renounce them, theyconduce to the eternal bliss of self-possession.

yee%eeveefJeJeskeefvece&ueefOee: kegJe&vlenes og


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fast ebbing away in the excitement of revelry in palatialmansions or on the banks of refreshing pools or inpleasure-gardens, all created (and brooded over) merelyby imagination.

[Mekegvee efve:MecesMeee:The birds have approached themfearlessly, because they have reached the state of tranquilityand harmlessness, realizing the oneness of life.]

efYe#eeMevebleoefHe veerjmeceskeJeejbMeee e Yet: Heefjpeveesefvepeosncee$eced ~

Jem$eb efJeMeerCe&MeleKeC[ceeere kevLeene ne leLeeefHe efJe


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VAIRGYA-ATAKAM16

phants forehead.cegngefve&veb Heb etc.form deserving constantcontempt has been magnified (in praise) by certain poets.

Skeesjeefie


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enslaved them. But iva, who has subdued His mind, isunaffected by them, as in His state of mental poise of yoga,pleasure and pain are the same to Him.]

Depeevevoenelceb Heleleg MeueYemleerJeonvesme ceerveesHe%eeveeef[MeegleceMveeleg efHeefMeleced ~

efJepeevevleesHeslesJeeefcen efJeHeppeeuepeefuee-

Ve ceg_eece: keeceevenn ienvees ceesnceefncee ~~18~~18. Without knowing its burning power the insect

jumps into the glowing fire; the fish through ignoranceeats the bait attached to the hook; whereas we, even thoughhaving full discernment, do not renounce the sensualdesires, complicated as they are with manifold dangers.Alas, how inscrutable is the power of delusion!

le=


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VAIRGYA-ATAKAM18

constantly seek for all the diseases with which worldly life isbeset. When this relative and fugitive nature of happinessbecomes apparent to us, we naturally give up running afterit, to seek permanent peace in renunciation.]

legb JesMce meglee: meleeceefYecelee: mebKeeefleiee: mebHeo:keueeCeeroefelee Jeee veJeefcele%eevecet{es peve: ~

celJee efJeeceveejb efveefJeMelesmebmeejkeejeie=nsmebMe #eCeYejbleoefKeueb Oevemlegmebvemeefle ~~20~~

20. Possessed of tall mansions, of sons esteemed by thelearned, of untold wealth, of a beloved wife of beneficence,and of youthful age, and thinking this world to bepermanent, men deluded by ignorance run into thisprison-house of worldliness; whereas blessed indeed is he

who, considering the impermanence of the same world,renounces it.

oervee oervecegKew: meowJe efMeMegkewjeke=peerCee&cyejeeesMeef: #egefOelewefve&jVeefJeOegje Mee ve esodiesefnveer ~

ee_eeYeYeesve ieodieoieuel$egeefueervee#ejbkees osnerefle Jeosled mJeoiOepe"jmeeLes& cevemJeer Hegceeved ~~21~~

21. If one had an occasion to see ones wife sufferingwithout food and sore aggrieved at the constant sight ofhungry crying children with piteous looks pulling at herworn-out clothes, what self-respecting man would forthe mere sake of his own petty stomach utter give me(i.e., become a supplicant for favour) in a voice faltering


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and sticking at the throat for fear of his prayer beingrefused?

DeefYeceleceneceeveieefvLeeYesoHeeremeerieglejiegCeieeceecYeespemHegesppJeueeefvkee ~

efJeHegueefJeuemeuueppeeJeuueerefJeleevekeg"eefjkee

pe"jefHe"jer og


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[It should be remembered that living on alms for a manof true renunciation is held in high esteem in India, for nosocial merit can be higher than giving up the world for thesake of the national ideal of spirituality.

Woodlandswhere recluses live.Covered, etc.this seems to have been the custom, to

prevent the food from being seen by passers-by.]

ieelejkeCeMeerkejMeerleueeefveefJeeeOejeOegef


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25. Or is it that herbs and roots have all disappearedfrom caves, and streams have gone away from hillsides,or that branches of trees bearing luscious fruits andyielding barks are all destroyed, that the faces of wretches,perfectly devoid of good breeding, are found to have theireyebrows dancing like creepers in the wind of an arrogancewhich their scanty earning eked out with hardship

engenders in them?

HegCewcet&ueHeuewmleLee eCeefeveeR Je=efebkeg


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in holy streams at various places and soft bed made oftender twigs and creepers, still (alas!) men aggrieved withlucre undergo sorrows at the doors of the rich.

es Jele&vlesOeveHeefleHegj: eeLe&veeog:KeYeepeeseseeuHelJeboOeefle efJe


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29. The felicity of those, whom contentment un-ceasingly makes happy, is not interrupted, while cravingsof those of greedy and confounded minds are neverquenched. Such being the case, for whom did the Creatorcreate the Meru, representing inconceivable wealth, butconfining to itself the glorious potency of its gold? I wouldnot covet it.

[keme ke=les ke=le: etc.The idea is that Meru, the (fabled)mountain of gold, serves no useful purpose to anybody, andso I would not go in for it (ve ces jeseles): because those that arecontented feel quite happy without possessing it, and thosethat hanker after wealth never feel satisfied howsoever bigmight be their acquisitions.mJeelcevesJe meceeHlensceceefnceeIts goldserves only to glorify itself, but not to satisfy the greedy.]

efYe#eenejceowveceeeflemegKebYeerefleefobmeJe&leesogcee&lmee&ceoeefYeceeveceLeveb og:KeewIeefJeOJebmeveced ~

meJe&$eevJenceeelvemegueYebmeeOegefeebHeeJevebMecYees: me$eceJeee&ce#eeefveefOebMebmeefvle eesieereje: ~~30~~

30. The great yogs describe food which begging bringsas follows: it does not humiliate (vide verse no. 23); it is anindependent pleasure (i.e., not dependent on the pleasure

of earning money, fulfilling social duty, etc.); it is in allrespects free from any anxious fear (i.e., about onesexpenditure, foodstores, etc.); it destroys wicked pride,egotism and impatience; it eradicates the manifold evilsof worldly existence; it is easily available anywhere anyday without efforts; it is the beloved of the holy men; it is


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VAIRGYA-ATAKAM24

a purification by itself; it is like the inexhaustible feeding-house of iva, access to which none can prevent.

Yeesies jesieYeeb kegues egefleYeebefJees ve=Heeueeebceeves owveYeeb yeuesefjHegYeeb Hes pejeee Yeeced ~

Meem$es JeeefoYeeb iegCes KeueYeeb keeeske=leevleeeb

meJe JemlegYeeeefvJelebYegefJe ve=CeebJewjeiecesJeeYeeced~~31~~31. In enjoyment, there is the fear of disease; in social

position, the fear of falling-off; in wealth, the fear of(hostile) kings; in honour, the fear of humiliation; inpower, the fear of enemies; in beauty, the fear of old age;in scriptural erudition, the fear of opponents; in virtue,the fear of traducers; in body, the fear of death. All thethings of this world pertaining to man are attended with

fear; renunciation alone stands for fearlessness.

Deeeevleb cejCesve pevce pejmee eelegppJeueb eewJevebmevlees


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DeeefOeJeeefOeMelewpe&veme efJeefJeOewjejesiecegvcetuelesue#ceere&$e Heleefvle le$e efJeJe=leeje FJe JeeHeo: ~

peeleb peeleceJeMeceeMeg efJeJeMebce=leg: kejesleelcemee-eeflkeb lesve efvej*dkegMesve efJeefOevee eefVeefce&lebmegefmLejced~~33~~

33. Health of men is destroyed (lit. rooted out) by

hundreds of varied ailments of body and mind; whereverthere is Lakshm (the goddess of prosperity), there perilsfind an open access; death sure annexes to itself, renderingimpotent very soon, whatever is born again and again. Thenwhat is created as stable by the absolute Creator?

YeesieemleglejYelejuee: eeCee: #eCeOJebefmeve:mleeskeevesJe efoveeefve eewJevemegKemHetefle&: efeeemeg efmLelee ~

lelmebmeejcemeejcesJe efveefKeuebyegodOJee yegOee yeesOekeeueeskeevegienHesMeuesve cevemee elve: meceeOeereleeced ~~34~~34. Enjoyments are unstable like the breaking of high

billows, life is liable to speedy dissolution; the buoyancyof youthful happiness centred in our objects of love lastsfor few days. Understanding that the whole world isunsubstantial, ye wise teachers of men with minds intenton benefiting mankind (by living exemplary lives), put

forth your energies (for attaining the highest beatitude).[ueeskeevegienHesMeuesve cevemeeueeskeeveeced of men Devegiens for the benefit-ing (out of kindness)HesMeueb attached. The sense is that out ofsympathy for suffering mankind, you shall by yourexemplary lives and your counsels show men the way to crossthe ocean of sasra (world).]


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Yeesiee cesIeefJeleeveceOeefJeuemelmeewoeefceveere_eueeDeeegJee&egefJeIeefleeypeHeueerueerveecyegJe*diegjced ~

ueesuee eewJeveueeuemeemlevegYe=leeefceleekeuee glebeesiesOewe&meceeefOeefmemegueYesyegefbefJeOeodOJebyegOee:~~35~~

35. Enjoyments of embodied beings are fleeting like

the quick play of lightning within a mass of clouds; life isas insecure as a drop of water attached to the edge of alotus-leaf and dispersed by the wind; the desires of youthare unsteady; realizing these quickly, let the wise firmlyfix their minds in yoga, easily attainable by patience andequanimity.

Deeeg: keuueesueueesuebkeefleHeeefoJememLeeefeveereewJeveeer-

jLee&: mebkeuHekeuHee Ievemeceeleef[efYecee YeesieHetiee: ~keC"eMues


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ke=^sCeecesOeceOes efveeefcelelevegefYe: mLeerelesieYe&JeemeskeevleeefJeMues


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DeeMeeHeeMeMeleesHeMeeefvleefJeMeob esle: meceeOeereleebkeeceeslHeefeJeMeeledmJeOeeceefve eefo esecemcee: ~~39~~

39. Manifold and transitory in nature are the enjoy-ments and of such is this world made up. So what forwould you wander about here, O men? Cease exertingyourselves (for them); and if you put faith in our word,

on its Supreme Foundation (lit. abode) concentrate yourmind, purified by quellinghope with its hundred meshes,and freed from its liability to create desire.

[keeceeslHeefeJeMeeled(We accept this reading as found in theedition we translate from, but we do not follow the meaninggiven of it by the commentator Budhendra. He makes theexpression qualify the verb concentrate, explainingkeece asDevegjeie, or love. His meaning thus becomes: swayed by the

development of love or bhakti)Literally, (turned) away fromthe sway (JeMe) of the rise of desires.

Enjoyments are transitory individually and in-exhaustible collectively, so we are in a never-ending wild-goosechase which brings in turns stimulation and grief. Desireproduces this terrible entanglement, and hope keeps it on.Therefore dont exert yourself for these enjoyments, but,freeing your mind from hope and desire, set it high on its

supreme goal. This is the argument.Another reading seems to bekeeceesefefeJeMe which means

attainable by uprooting desires.]

yeesveefoceCeebmle=CekeCeeve$e efmLelees ceveleselmJeeoeefjmee YeJeefvle efJeYeJeem$ewueeskeejepeeoe: ~


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Yeesie: keesefHe me Ske SJe Hejcees efveleesefoleespe=cYelesYeesmeeOees#eCeYebiegjsleefolejsYeesiesjeflebcee ke=Lee: ~~40~~

40. There is one Enjoyment and one alone, lasting,immutable, and supreme, of which the taste renderstasteless the greatest possessions, such as the sovereigntyof the three worlds, and established in which a Brahm,

Indra, or the gods (i.e., their positions) appear likeparticles of grass. Do not, oh sdhu, set your heart on anyephemeral enjoyment other than that.

mee jcee veiejer cenevme ve=Heefle: meecevleeeb e le-lHeees& leme e mee efJeoiOeHeefj


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42. Where in some home (or, a square in the case of acheckerboard) there once were many, there is now one,and where there was one or many successively, there isnone at the end (of the game)this is the process in whichexpert Kla plays (his game) on the checkerboard of thisworld with living beings as the pieces to be moved, andcasting the two dice of day and night.

Deeefoleme ieleeielewjnjn: meb#eereles peerefJelebJeeHeejwye&ngkeee&YeejiegefYe: keeueesefHe ve %eeeles~

dJee pevcepejeefJeHeefecejCeb$eemee veeslHeelesHeerlJee ceesnceeeReceeoceefojecegvceeYetleb peieled~~43~~

43. Daily, with the rising and setting of the sun, lifeshortens, and time (i.e., its flight) is not felt on account of

affairs heavily burdened with manifold activities. Neitheris fear produced at beholding birth, death, old age, andsufferings. (Alas), the world has become mad by drinkingthe stupefying wine of delusion.

jeef$e: mewJe Hegve: me SJe efoJemeescelJee cegOee pevleJeesOeeJevlegeefcevemleLewJe efveYe=leeejyOeleeefleee: ~

JeeHeejw: HegveeYetleefJe


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through infatuation we do not feel ashamed at being thusbefooled by this sasra (life) with occupations in whichthe same particulars repeat themselves!

[The idea is: How profoundly deluded by desire we live!For never growing old itself, it makes all things look freshand new, otherwise no worldly pursuit has any real novelty.They are as stale as the uniform appearance of day and nightfollowing each other.]

ve Oeeleb Heoceerejme efJeefOeJelmebmeejefJeefeesmJeie&ejkeJeeHeeveHegOe&cees&efHe veesHeeefpe&le: ~

veejerHeerveHeeesOejesegieueb mJeHvesefHe veeefueeflebceeleg: kesJeuecesJe eewJeveJevesoskeg"eje Jeeced ~~45~~

45.ve Oeelebetc.The feet of the Lord have not been medi-tated upon (by me) in due form for the sake of doing awaywith this sasra or worldly bondage.mJeie&ej etc.Neither hasdharma (merit through performance of religious duties) beenearned, such as is strong to knock open the gates of heaven.

ceeleg: kesJeuecesJe etc.We have simply proved to be hatchets, as itwere, to cut down the garden of our mothers youth, i.e., wehave simply made our mother age through giving birth to us.That is the only result we find worthy of mention.

veeYemlee eefleJeeefoJe=vooceveer efJeee efJeveerleesefeleeKe[dieeiew: keefjkegcYeHeer"ouevewvee&keb ve veerleb eMe: ~

keevleekeesceueHeuueJeeOejjme: Heerleesve evesoesleeCeb ielecesJe efve


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VAIRGYA-ATAKAM32

46.veeYemlee etc.The proper scholarship for a culturedman, such as enables one to defeat hosts of disputants, hasnot been acquired.Ke[dieeiew: etc.By the point of the swordstrong to knock down the capacious temples of elephants,fame has not been carried to heaven.leeCebetc.Useless hasyouth passed away like a lamp in a deserted house.

efJeee veeefOeielee keuejefnlee efJeebe veesHeeefpe&lebMeget


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son, a scholarly student, a brave warrior, or a lover of women.He appears to lament here that none of the fourfold aim ofhuman life (Oece&, religious merit; DeLe&, wealth;keece, fulfilment ofdesires; andcees#e, liberation) has been pursued by him in thepast with the slightest success. Perhaps he means that that is

best calculated to impress on his mind the vanity of all the endsof a householders life. But this impression of vanity and

consequent non-attachment may very well come, and comewith perhaps greater completeness, to men who had the abilityto succeed in life, and such men may not at all look back withany lingering regret on enjoyments they are going to leave

behind, whether their harvest had been actually reaped by themor not. There is even some inconsistency in the ring of regretrunning through these stanzas. But the poet is here moreconcerned with dramatic effect than psychological precision.]

Jeeb esYeespeeleeefejHeefjefelee SJe Keueg lesmecebew: mebJe=e: mce=efleefJe


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VAIRGYA-ATAKAM34

DeeegJe&


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51. Thou art a king; we too are elevated through self-assurance about our wisdom acquired from our preceptorwhom we served. Thou art celebrated through thypossessions; our fame is spread abroad in all quarters bylearned men. Thus a great difference there is between usboth, made by honour and riches. If thou art cold towardsus, we too are perfectly indifferent towards thee.

[The loka is addressed by ayati (one who has renouncedthe world) to a king. Theyati wants to inform the king of thevanity of his possessions, and so is declaring that a yati isgreater than the king. For the king is rich in wealth only, buthe is rich in wisdom which should command even the respectof a king.

ForceeveOeveeefleotjbanother reading isceeveoveeefleotjbwhich maybe rendered thus`not much difference, O proud (king).]

DeLee&veeceerefMe


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VAIRGYA-ATAKAM36

Jeeefcen Heefjlege JeukeuewmlJebogketuew:mece FJe Heefjlees


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55. Let us eat the food we have begged; let the sky beour clothing; let us lie down on the surface of the earth;what have we to do with the rich?

[DeeMeethe four quarters.]

ve vee ve efJee ve ieeekeeve e meYeslejJeeoeg_eJe: ~

ve=Heceeref#elegce$e kes JeebmleveYeejeveefcelee ve eesef


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VAIRGYA-ATAKAM38

DeYegeeeebemeeb #eCeceefHe ve peelebve=HeMelew-Ye&gJemlemee ueeYeske FJe yengceeve: ef#eefleYe=leeced ~

leobMemeeHebMes leoJeeJeuesMesefHe HeleeesefJe


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ve=efYe: eeCe$eeCeeJeCeceefleefYe: kewefeoOegveeveceef: ke: HegbmeeceecelegueoHe&pJejYej: ~~60~~

60. That man is indeed born (truly great) whose whiteskull (after death) is placed by (iva) the enemy of Madana(Cupid) high on the head as an ornament; (and) what is(worth) this rising fever of exceeding pride in men, who

are nowadays adored by some people with minds intenton the preservation of their lives!

[The great ivais called Kapl; Kapla meaning skull. Thepopular belief is that He puts on His head the skull of a herowhose wonderful life lived on earth merits this distinction.]

Hejs


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VAIRGYA-ATAKAM40

to secure, and the verbefJeMeefmewould have its primary senseof entering into.mJeecegefoleefevleeceefCeiegCe: would then mean havingthe virtue of a philosophers stone developed of itself intheei.e.,eeefhle:, one of the eight yogic powers.efJeefJee: we preferto render as free from the company of othersa state opposedto what is implied when we have to depend on others forgratifying our desires.]

HeefjYeceefme efkeb cegOee keJeeve efee efJeeeceleebmJeebYeJeefle eeLee YeJeefle leeLee veeveLee ~

DeleerlecevevegmcejVeefHe e YeeJemebkeuHee-Veleefke&lemeceeieceevevegYeJeeefce Yeesieevenced ~~62~~

62. Why dost thou, my mind, wander about in vain?Rest (thyself) somewhere. Whatever happens in aparticular way, happens so by itself, and not otherwise. Sonot thinking over the past, nor resolving about the future,I realize enjoyments that come without engaging mythoughts.

SlemceeefjcesefveeLe&ienveeoeeemekeeoeeeeseesceeie&ceMes


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endless troubles; get thee to the state of thytman; giveup thy stream-like agitated flux; be calm now and neveragain seek transient worldly attachments.

ceesnb ceepe&e leecegHeepe&e jefleb eveOe&et[eceCeewesle: mJeie&lejefCeerleYegJeeceemeceerkeg ~

keesJee Jeerefe


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VAIRGYA-ATAKAM42

Deies ieerleb mejmekeJee: Heee&eesoe&ef#eCeelee:HeeeuueerueeJeueejefCeleb eecejieeefnCeerveeced ~

eemlJesJebkeg YeJejmeemJeeovesuecHelJebvees esesle: eefJeMe menmee efveefJe&keuHesmeceeOeew ~~66~~

66. If there are songs (going on) before you, sweet

(skilful) poets from the South by your side and the tinklingof the moving bracelets of female waiters with wavingchowries in their hands, then lavishly attach thyself to theenjoyment of worldly happiness. If otherwise, O my mind,then plunge into the absolute type of meditation.

[efveefJe&keuHe meceeefOethe deepest concentration losing all sepa-rate consciousness of the knower, the known, and theknowing.eecej is the bushy tail of a yak used as a fan, beingone of the insignia of royalty.

The argument in this loka is that if you can find onlyenjoyment everywhere, you may enjoy, but really suchenjoyment cannot be found in this world of misery. All worldlypleasures are transient and limited. For in the next loka wefind that the author is preaching the uselessness of thefulfilment of worldly desires.]

eeHlee: efee: mekeuekeeceogIeemlele: efkeb

vemleb HeobefMejefme efJeef


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if their feet be placed on the heads of their enemies? Orwhat if their wealth brings friends, or if their bodiesendure till the end of the creative cycle?

YeefeYe&JescejCepevceYeebefomLebmvesnes ve yevOeg


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YeevleeefHe peelegefJeceuebkeLeceelceveervebve yee mebmcejefme efveJe=&eflecesef


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of the amplitude of comment, illustration, and argument withwhich their doctrines have been developed.]

elees ces: eerceeefVeHeleefle egieevleeefiveJeefuele:mecege: Meg


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leHemevle: mevle: efkeceefOeefveJemeece: megjveoeRiegCeesoejevoejevegle Heefjejece: meefJeveeced ~

efHeyeece: Meem$eewIeevegle efJeefJeOekeeJeece=lejmee-Ve efJee: efkeb kegce&: keefleHeeefveces


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VAIRGYA-ATAKAM50

eoslelmJevobefJenjCecekeeHe&CeceMevebmeneew&: mebJeeme: eglecegHeMecewkeJeleHeueced ~

ceveescevomHevob yeefnjefHe efejmeeefHe efJece=Me-Ve peeves kemew


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no other refuge left except the feet of the Destroyer ofCupid.

[ceoveevlekeiva is so called in allusion to His having turnedthe god Cupid to ashes on the eve of His marriage with Gaur.]

censejs Jee peieleeceOeerejs

peveeo&ves Jee peieovlejelceefve ~ve JemlegYesoeefleHeefejefmle cesleLeeefHe YeefemleCesvogMesKejs ~~84~~

84. I make no difference in substance between iva, theLord of the universe and Viu, the inmost Self of theuniverse. But still my devotion is (attached) to the One inwhose crest there is the crescent moon.

[This loka has been brought forward by the poet as adoubt may arise in the mind from the preceding lokawhere the poet says that iva is the only Lord to take refugein. Here the poet says that really there is no difference

between iva and Viu, but he is by nature attached toiva. This is what is called Itani, or the devotion to onesown ideal.

The wordpeveeo&vehas been variously derived, the verb Deo&

meaning both destroying and protecting. If the formermeaning be taken, then the word would mean slayer of theJanas (demons living in the sea.]

peieovlejelceefveThis word has been variously interpreted:(1) the inmost Self of the universe, (2) One who is the knowerof all inner things in the universe, (3) One who is the Self of


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VAIRGYA-ATAKAM52

all in the universe, or it may mean, (4) in whose Self is thewhole universe.]

mHegjlmHeejpeeslmveeOeJeefueleleues keJeeefHe He gefuevesmegKeemeervee: MeevleOJeefve


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shall spend, in the holy forest, nights aglowwith the beamsof the full autumnal moon.

keoe JeejeCemeececejleefveerjesOeefme Jeme-vJemeeve: keewHeerveb efMejefme efveoOeevees_peefueHegced~

Dees ieewjerveeLe ef$eHegjnj MecYees ef$eveeve

emeerosleeeesMeefVeefce


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VAIRGYA-ATAKAM54

[mecekejejCesWith the sign of a shark in the feet, said tobe a sign of uncommon prosperity according to the scienceof divination by bodily signs.]

Skeekeerefve:mHe=n: Meevle: HeeefCeHee$ees efoiecyej: ~keoe MecYees YeefJe


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mJeelev$esCe efvej*dkegMebefJenjCeb mJeevlebeMeevlebmeoemLeweeesieceneslmeJesefHe e eefo $ewueeskeejepesve efkeced~~91~~

91. If there is a kaupna (even) worn out and shreddeda hundred times and a wrapper also of the same condition,if one is free from all disquieting thought, if food there is,obtained unconditionally from begging, and sleep on a

cremation ground or in the forest, if one wanders alonewithout any let or hindrance, if the mind is always calm,and if one is steadfast in the festive joy of yoga, what isthen worth the rulership of the three worlds?

yeeeC[bceC[ueercee$eb efkeb ueesYeee ceveefmJeve: ~MeHejermHegefjlesveeefyOe: #egyOees ve Keuegpeeeles ~~92~~

92. Can this universe, which is but a mere reflection,engender greed in wise men? The ocean surely does notbecome agitated by the movement of a little fish.

[Just as a fish cannot set up a swaying of the ocean, sothis universe, a mere image in pure Consciousness, cannotmove the wise men who identify themselves with it, to anyidea of covetousness.ceC[ueer may simply mean an orb, which

being a limited thing is of little importance to the wise man.]

ceeleue&ef#ce YepemJe kebefeoHejbcelkee*def#eCeer cee mce Yet-Yees&ies


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VAIRGYA-ATAKAM56

93. O Mother Lakshm (Goddess of wealth), serve(thou) someone else; do not long for me. Those who desireenjoyment are subject to thee, but what art thou to us whoare free from desires? Now we wish to live upon foodarticles obtained from begging and placed, (conformablyto its) being sanctified, in a receptacle of pala leaves piecedtogether on the spot.

[The pala vessels are enjoined in the Smtisas purifyingthe food kept in them.]

ceneMeee He=LJeer efJeHeguecegHeOeeveb YegpeueleeefJeleeveb eekeeMeb Jepevecevegketueeseceefveue: ~

MejevesoerHees efJejefleJeefveleemecegefole:megKeerMeevle: Mesles cegefvejlevegYetefleve=&He FJe ~~94~~

94. The earth is his vast bed, the arms his ample pillow,the sky is his canopy, the genial breeze his fan, the autumnalmoon is his lamp, and rejoicing in the company ofabnegation as his wife, the sage lies down happily andpeacefully, like a monarch of undiminished glory.

efYe#eeMeerpeveceOemejefnle: mJeeeees: meoe

neveeoeveefJejeceeie&efvejle: keefeeHemJeer efmLele: ~jLeekeerCe&efJeMeerCe&peerCe&Jemeve: mebeeHlekevLeemeveesefvecee&vees efvejnbke=efle: MecemegKeeYeesiewkeyemHe=n: ~~95~~

95. There lives the real ascetic who feeds himself onalms, unattached to the society of men, always free in his


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efforts (i.e., without obligation or restraint from outside)and pursuing a path of indifference as regards what to giveup or what to take; his worn out garment is made up ofrags cast away in streets, and his seat is a blanket receivedby chance; he is devoid of pride and egoism and he isconcerned only in enjoying the happiness arising from thecontrol of mind.

eC[eue: efkeceeb efpeeeflejLeJee MetesLe efkeb leeHeme:efkeb Jee leJeefJeJeskeHesMeueceefleeexieerej: keesefHe efkeced~

FleglHeVeefJekeuHepeuHecegKejwjeYee


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97. (If) for serpents (even) air has been provided bythe Creator as food obtainable without killing or toiling;(if) beasts are contented with feeding on grass-sprouts andlying on ground; for men (also) with intelligence strongenough to lead across the ocean of transmigratoryexistence, some such livelihood has been created; and thosewho seek this have all theirguas invariably brought to

their final dissolution.[When the guassattva, rajas, and tamasare finally

reduced to the inactivity of equipoise, the yog reaches beyondmy.

The last line may also be interpreted differentlyBut inrummaging for it all ones virtues are apt to come to an end.]

ieeleerjsefnceefieefjefMeueeyeHeeemevemeyeeOeeveeYemeveefJeefOevee eesieefveebieleme ~

efkeb lewYee&Jeb cece megefoJemewe&$e lesefveefJe&Mee:keC[tevlespej"nefjCee: mJeecesceoeres~~98~~

98. Will those happy days come to me when on thebank of the Gag, sitting in the lotus-posture on a pieceof stone in the Himalayas, I shall fall into theyoga-nidr

(i.e., lose all consciousness in samdhior perfect concen-tration) resulting from a regular practice of the contem-plation of Brahman, and when old antelopes havingnothing to fear, will rub their limbs against my body!

[Heeemeveced lit. lotus-seat; sitting cross-legged so that thesoles of the feet protrude above along the thighs.]


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HeeefCe: Hee$ebHeefJe$eb YeceCeHeefjieleb Yew#ece#eeceVebefJemleerCeJem$eceeMeeoMekeceeHeueb leuHecemJeuHecegJeer&~

es


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by means of an amplitude of pure knowledge resplendentwith merits developed through my association with youall, I now merge in Supreme Brahman.

[The terms of familiarity and endearment used of the fiveelements are appropriate in view of the final point of blissfulparting to which the yog has been carried through those

subtle tattvas or essences of the five elements whichcharacterize intermediate stages of yogic practice.]

Fefle JewjeieMelekeb mechetCe&cedHere ends the Vairagya-atakam.

Vairagya Sat a Kam

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