BHARTRIHARI'S

SRIINQARA SATAKA
AND
VAIRAGYA SATAKA
WITH SANSKRIT COMMENTARY, ENGLISH NOTES,
TRANSLATION & INTRODUCTION.
BY •

Sri A. V. GOPALACHARIAR, m.a., b.l.,

, -S Tiruchirapalli.

¥. RAMASWAMY SASTRULU & SONS

292, Subhash Chandra Bose Road
MADRAS-1..
1954
All Rights Reserved.
 Printed by
, r

'
*
Venkateswara Sastrulu
V.
of V. RAMASWAMY SASTRULU & SONS
at the va villa' press
4

Madras. — 1954.
 INTRODUCTION
The Satakas of Bhartrihari, Niti, Sringara and
Vairagya contaifi many ancient oft-quoted familiar sayings
in the Sanskrit language which have become proverbial
and enjoyed a unique popularity throughout the Sanskrit
world botH in and out of India. Prof. D. D. Kosambi
who has spent many long years in the research of the
• manuscripts of these Satakas for settling the text in the
order of\the verses has published the text of the Satakas
and recently a long introduction describing his assiduous

iaJ*mirs during several decades and the hopeless irreconci-

lability of the numerous MSS. (more than a hundred)
from various parts of the country in regard to the order
and number of the verses. A Bdmbay edition published
more than sixty years ago by Mr. Justice Telang with
extracts from a commentary by Ramarishi gives a table
noting the differences in the order and number of the-
verses in various MSS, and their printed books. There is
very little in common between the order and total number
of verses in the various MSS. mentioned in that table.
The tabte given by Kosambi is even' more varied.

It is unfortunate that after a laborious research

extending over several decades, Kosambi has to say in
his, introduction that the literary tradition associated with
the poet's name, as supposed author of the
the
Satakatrayam contains manuscript evidence of such
astonishing diversity that the poet could hardly have
promulgated this famous work, transmitted to us as his^
 in any profferly integrated form. He rightly points out
with a feeling of disappointment that nothing of his lif&

even his actual period, can be stated with any certainty

about this very greatwhose slokas have been so>
poet,
popular and familiarly quoted from very ancient times
and .have won immortal and world-wide distinction for
'
Sanskrit literature. The order of verses in the commentary
of Ramarishi is totally different, from the- order adopted
by the very learned Andhra commentator, Ramachandra,
Budher\dra whose commentary, was published in this
edition without any mistakes unlike, the older one^ which
are said by Kosambi to be full of mistakes.

Ramachandra Budhendra was an ocean of learning,

being a master of all the Sastras and his commentary is
thorough and illuminating. He has classified the slokas
under divisions called Paddhatis. The contents of the-
Paddhatis are indicated by their headings. The classifica-
tions are quite natural. The Paddhati classification of
Budhendra is rightly praised by Prof. Kosambi" as-
logical. The number of slokas in each Sataka according
to this commentary is exactly hundred. The first sloka
in the Niti Sataka, '
Dikkaladi ' describing the Brahman
Tejas Absolute is said to be an introduction to* all the
three Satakas. Vedantha Desika adopts the division of
Paddhatis in his Niti work, called Subhashita Niti
(Treasury of Subhashitas-proverbial good sayings) divided
into twelve dozen slokas. The Paddhati names, SUJANA
and DURJANA, occur there .also. Bhartrihari's Satakas are
known as Bhartrihari's Subhashitas. It is very likely
.
that Desika living in the 13th and 14th centuries A.
 .

had read a manuscript-of Bhartrihari's Satakas containing-

divisions of Paddhatis just like those given by Budhendra
in his commentary.
•

At the opening of his Niti Sataka,. the poet cries

obviously with bitter disappointment based upon self-

experience. " Learned men of taste who can appreciate-

lovely poetry are possessed by the devil of envy. The

wealthy lords who convened and presided over Vidvat
Sabhas are themselves puffed up with pride and conceit
and aite reluctant to admit merit in the poems seeking
appreciationand patronage. Others are replete with
iepdrance. Where is the hope for appreciative response
Trpm Sahrudaya hearts?" My Subhashithams must perish
in me for want of unbiassed rasika receptive critics." The
'poet opens his mouth with cursing the devil of envy
possessing men of learning as the great singer of the Gita ..

himself does at the end or his Gita song, while he exhorts

Arjuna to refrain altogether" from giving the Gita song to .

the "man of envy. The second sloka says :

" A totally
ignorant man can be easily pleased and persuaded. A well-
knowing man can be more easily pleased and persuaded..
But the man of dangerous little learning puffed up with pride,
over his little knowledge is impossible .of pleasing to the
Great Creator- —Brahmadeva with Saraswathi seated in his

heart." The poet must have adopted a continuous order

.in the slokas and them under intelligible
also classified
sub-divisions when he composed the work and gave it to .

the world. In spite of the hopelessly confusing varieties

of readings in many manuscripts, we may prefer the text .

adopted by Budhendra on account of the intelligible _

 iv

•continuity of the slokas as per the order given therein and

also the very, good classification of the Satakas under
different headings according to the topics dealt with, the
number of slokas of each Sataka being exactly a sataliam.

In our notes on Sringara and Vairagya Satakas

we have spared no pains to find the Kavi Hrudaya
and explain it fully to the readers. We have given of our
best to this work. We hope the notes and the translations
will be read widely.

We deal very briefly with the Satakas and rfter the

reader to our full notes attempting to show the gre^ness
and richness of Bhartrihari's poetry.

The poet is a very devout Bhaktha of Siva and has

'
evidently spent years of his life in rapturous meditation of
Lord Siva in lovely and solitary places of retreat on the
banks of the Ganges etc. In the last two Paddhatis of the
Sataka named as Daiva and Karma Paddhatis, he, like
Rama in his speeches to violent rebellion-minded
Lakshmana and Bharata most earnestly seeking to take
to
back Rama from Chitrakuta to be crowned, stresses the
unalterability of the decrees of Providence and the power
of past which they must submit. The Niti
Karma to.

Sataka winds up with stressing unspeakable good service

from prior good deeds due to a man by saving him from
grave dangers which surrounded him. The Purakrta t

Punyas (the previously done good deeds) guard and save

a man in distress while in a thick jungle or in the thick of

a battle, while surrounded by torrential floods or

^enveloped by fire or while caught in storms in the sea or
 V

precipitous mountainous heights and when dangers visit him-

when he is asleep or absent-minded and inattentive. In-

the last sloka the poet says that to a man of previous good
history by storage Punya, all
of men become friends and'
helpers and earth blesses him with treasures and wealth*
These slokas .would naturally be the closing jslokas of
Niti Sataka exhorting people to do good works and good-
works only.
It may look odd that the great author of the Nitii

Sataka and Vairagya Sataka, whose life can be gathered

from ^iese two Satalj;as as one of unparallelled god-
devotitfii and the purest of morals should" have put into*

tk^rmd&le the Sringara Sataka. A careful reading of .the-

whole of the S?ringara Sataka clearly suggests that the-
poet's main object was to warn men and women against
*
dangers of Sringara indulgences and to impress on them
the uselessness of our life as passion's slave, as the slave
of Kama, and the glory of conquering Kama and also the
importance of leading a life of Vairagya dispassion and
abstinence. This Sataka does not divide the hundred
slokas into ten decades as the other Satakas do under the-
first heading of Striprasamsa we have a score of slokas.
The last division called Rithuvarnanam which describes,
after the manricr of RvthwSamhara the seasons''
evoking love in the hearts of lovers, contains a score of
slokas. The second division of Sambhogvarnanam-
stopping with 13 slokas does not count a full score,.

Evidently the poet's mind was not in the description of

Sambhoga sukha to pander to the tastes of a voluptuous,
reader. Slokas (34-40) come under the heading
Pafishadvayanirupctnam which call a halt to th a
 vi

Sambhoga and raise the enquiry as to the choice between

"
the Sambhoga with the other sex and tapas and medita-
tion on God in solitude. The poet may have in mind the
immortal Upanishadic words "Atma Midhuna"* ahd
"Atma Kreeda" and Gita words of " A]tma Rama and
-and Atma Rati as opposed to Indriya Rama and Vishaya
Rati. The -Midhunapari may be the lover Jiva self and
Higher Self into which the Jiva must finally enter and
expand. Atma Midhuna may imply the absence of a second
•
companion and making one's own self a companion which
happens in soliloquies. Even Jesus Christ sp^ks of
Bhaktas (devotees) as bed chamber mates. T^next
division under the heading Kaminigarhanam, censurfc^f
Kaminis and the warning against falling into their
traps, contains a full score of slokas. This is absolutely
a severe censure of Kaminis. This is obviously - in

opposition Sringara commending Sataka and undoubtedly

•confirms the view that the author in Sringara Sataka is

anti-sringara in indulgence and that this Sataka is in fitting

with the Niti Sataka foregoing and the Vairagya Sataka

following. The Suviraktha Paddhati (1 slokas 61-69)
describing the mangood Vairagya having mastery over
of

Kami and the Durviraktha Paddhati (slokas 70-80)

exposing the weaknesses of the man of fickle Vairagya are
also totally in fitting with the poet's object of inculcating
good Vairagya even in the Sringara Sataka. The
Rlthuvarnanam score at the end of the Sataka although
showing the love-stirring features of the seasons to some
extent appears to have been composed by the poet to
•exhibit his poetic talent in poetically describing the
^seasons after the manner of Valmiki, Vyasa and Kalidasa.
 vii

The Vairagya Sataka is divided into ten Paddhatis*

The first Paddhati condemns Thrushna which is the
opposite of Vairagya. The second Paddhati begins with
dissatisfaction with the fruits Punyam gives in the shape
of wealth and luxuries. The Vairagi Vedanthi must
discard fruit coveting Punyam as he discards Papam*
The third derides the despicability of assuming the role
of a beggar before the rich. The name (Yachgyna
Dainyam) given in the heading reminds one of Kalidasa's
iise qLthat fine expression in the Meghasandesa. The
fourthJPaddhati exhibits the transitoriness of worldly
^nJ^flSures. The well known four sadhanas of the
•^^edantha (1) Nitya Anitya Vasthu Viveka (2) Ihamutra
Phala Bhoga Viraga (3) Sama damadi Sadhana
sampatti and (4) Mumukshathvam are in the poet's mind
in the Sataka. The name of the eighth Paddhati is Nitya
Anitya Vasthu Vichara. The fifth Paddhati describes the
power of Kala, Providence and Fate in working disastrous
changes. Reading of the fourth pada in the 41st sloka
•'^rt: *!5*JT g^TO^V is better than reading
SJ^TO^' . The god and the goddess are as
pictured
engaged in the game of chess moving the pawns from
place to place on the chess board. Mortals placed on the
board of Cosmos are tossed to and fro like pawns on the
chess board. The mortal creatures are compared to Saras
coloured pieces, (pawns). Vedanta Desika has fully
v echoed this reading of suggesting the
game between the
god and the goddess and developed it finely in a sloka in
4t
Sri Stuti " wherein he describes Vishnu and Lakshmi
playing on a board described as Tripuna.phalajc\M

INTRO.
 * • *

via

placed between them and moving Devas and men from

position to position. game is one of dice.
Desika*s sloka
Instead of Bhuvana Phalakam he says Tripunaphalakam
and uses the division of Prakriti into three gunas as
Sattwam, Rajas and Tamas, whose colours are white, red
tind black respectively to show the different colourings in
the chess board. The word "jEtf^r" found in both readings
of Bhartrihari slokas points to the poet thinking of two
people playing. The sixth Paddhati is a discourse between
ia sanyasi ascetic and a king. It is suggestive ^of the
famous discourse between the great world-wd^dering
Avadhuta sanyasi said to be Avatar Dattatreya wSs^s^
described by Suka as having given upadesa to YaduT^
Haihaya etc., which Krishna quotes at length to
Uddhava in the eleventh skandha of Sri Bhagavata. The
first sloka where the sage claims parity with the high

King on account of his gnana andtapas heights is sugges-

tive of Kanva's message to Dushyantha where he refers
f
to his own wealth and tapas. In the seventh Paddhati he
addresses his own mind. The ninth Paddhati is styled
Sivarchanam. The poet is a devout Siva Bhaktha but as a
great Vedanthi of ancient times, he emphatically declare*
the unity of Siva and Vishnu which forms the true
Murthi's art. He echoes the emphatic declaration to th.6

same effect by Siva Bhaktha Kalidasa in the 7th Canto of

his Kumarasambhava. His sloka

* *..."
as beemnfiA^averbiaUlike.Kalidasa's sloka
 ix

The Sescription of Saguna "Iswara devotion to Saguna

Murtun the ninth Paddhati and of the Avadhutha Sanyasi
life seeking absorption into Nirguna Parabrahma points to
hisv practising devotion both to Saguna and Nirguna
Brahma. The last Paddhati describes the life of the
Avadhutha Sanyasi which is the culmination of Vairagya
with great pride and contemptuous discard of riches and
luxury.! The slokas are strongly suggestive of the actual
Yog^ftbhyasas and experiences of the poet himself. His
^Sssion for the Ganges-Banks, the foot of the Himalayas,
the Padmasana yoga, the practice of meditation on
Brahma in the Padmasana yogic posture and falling into
yoga Nidra which is described wonderfully by Bhagavan
at the end of the second chapter in Gita as all awareness in
Paramatma Brahman and all obliviousness of the sleeping
> state of the material world's surroundings as in worldly
man's sleeping state is beautifully voiced in sloka 98. In
sloka 99 the poet proudly, describes the glory of using
the bare hand as the eating vessel, the Bhiksha food given
to him by sympathising men and women while walking
along the streets without stopping as Akshayyam Annam
imperishable manna comparable famous Droupadi's
to the
Akshayapatra feeding thousands of hungry people, the
vast sky with ten cardinal immeasurable directions
affording his clothing which cannot be measured by any
yard stick or any other measure and the vastly wid e
earth being his bed. In the last sloka, he pathetically
ddresses the great elements, Mahabhutas, as " Dear
 X

Mother Earth, Father Wind, Friend Fire, Good Bandhu

Water, Brother Sky " and makes his last obeisance and
farewell Anjali and takes leave of them to throw pff all
mortal coils and be absorbed into the Highest Brahman*
Qstv M{4&f<iT are the last words of the hundredth sloka with
which the Sataka closes. Surely they would have been
the last words uttered by the poet when he passed away
into Moksham.

V
 rv

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Printed at the Vavilla '
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 BHARTRIHAR1'§
SRINGARA SAT A K A
PRAISE OF WOMAN'S POWER
Sloka. 1. First twenty si okas come under the heading
^SSftairai". "The power of women". This man gala si oka is in
praise of Cupid, Manmatha, as the greatest god of love, he is
saluted in preference to the Murtis of the cosmic rulership
Trinity. Are they not 3 cosmic rulers ?They may
be, but they are wholly subordinate to and ruled by Lord
Cupid, by making them the house-hold servants (slaves) dasas
of women, (their consorts). The power of the women over
their husbands is the power of Gupid. How do they exercise
that power ? By their wonderful eyes, .resembling the eyes of
the timid deer which stakes fright at, everything. They are
the servants of their consorts at home (^j5$5ff^r$?Tf). Why at
home only ? In public, they are shown and paraded as
husbands, not as slaves for obvious reasons. How long is this
service to be ? tfcTri^ 'for ever. They are gods eternal and
their consorts are goddesses eternal and the services naturally
eternal. They are dubbed with the name of *f JT3I^ that
respectful appellation is theirs and 'Aiswarja' and five other great
jjois known as q^rynts are imported by that word. That may
be in regard to cosmic rulership, but the God whom the poet
.salutes here is sovereign over these 3j7T^5ja. He is *Bhagavan
of Bhagavans. Does not the Yeda sing the glory of the Bhagavan
as beyond words and thought ?

^cTter^t fir*a?ir Wl** WSff I

They do. But that
description will apply more truly to Maninatha. His
 2 SRINGARA SATAKA

achievement^are most wonderful and baffle description. Has this

great sovereign a flag ? He is qqtfc*? | and Ji^Mof
of the three Murtis have gone down and lord Cupid's fish flag is

flying high. The word |gai points to the movements«of the

eyes, wherein lies Cupid's power. Their ladyships conquer by

merely looking.
l
I saw, I conquered,
1
'vede vice'. No arms, no.

battle. In sloka 93 of 'Nithisathaka' epq-, 'fate' was saluted by

the words ^WWM 1

in preference to the three' Murthis, pTIET

fgOTT and ^ who are also subject to the power of fate. -Here
Cupid is saluted by the words 3$ WTStf JTSR^STra I 5ig is

mentioned here first evidently because, it is a very 'good

Mangaia name meaning 'wishing and effecting, ^f, 3TIF?5^ to
all. That name would be the best beginning for this
5Tfl3s^ I ?rir^5" sa Y s in his great commentary that the
word here is formed like the word with an TJnadi
suflix. With a kvip suffix the form would be long. The
. commentary also mentions the fact of Cupid being the son of
^fj 1 born as u and therefore appropriately called WTT^f^ He
'is the Atnia (self) of his father. Yasanta Thiiaka metre.
Sloka. 2. Women enslave men and bind them by chains,
which are their amorous graces. Their ?H3 e every one
j
of
them enchain men; What are those ^f^s ?

i- rijffi«T by one smile they bind and make you captive..

ii. *Tt5*T 3
by one amorous gesture, ^f^*! is another reading
iii. . ^*t?n by bashful ness, or the affectations of it. iv. faqr by
seeming fright, v. q^T^»g*§ by turning of faces. The word
may be taken as yftzw meaning <if(?g^t: vi. 3)&c&£igr3tgtw.

by half, glances not so much .danger in full glances, vii. wgtfflt

by words, viii.
1
^qfo^^T by jealous anger; ix. 3ft ^qr amorous
gait etc. fisWi women are veritable chains, by every one
of their movements. The word 37^*1^ singular form, ,
is used.
 NOTES 3

The cqmmentary says the singular denotes 3JT?^, a whole class

^meaning a multitude of chains. It cites the usage ^^T.iTJTPnn

in illustration. The "word indicates that this is well-known.
1
It also means 'surely . ^fi?3T metre. /

Sloka. 3. In the previous sloka, holding captive in chains

is mentioned. ' Here the glances, the words, the smile's and the
gait are all said to be both weapons and ornaments. The word
sri^cj in the last line refers collectively to all the foregoing, in

the first three lines. This is an ornament

them enhancing to
their loveliness. It is at once a powerful weapon for conquering
men. The movements of the eye-brows and the half closed
* eye-glances have the greatest power in the process of conquest
and are mentioned first. The first word denoting the eyebrows
is of great significance as' the eye-brow3 are fancied to be
Manniatha's ' bow from which arrows are darted HSC*^|\
The words spoken or whispered are charged with love

SsfeaFcUSJSTSn Mere smiies might not so much matter. '

The
mixture of bashful expression at the end of the smile -matters
very much. The gaifr is slow and sportive. Sffeznr ^ fel<f ^ I*

the elegance of the gait, and the elegance of the stoppage of the

gait. The standing posture just after the cessation of the gait

. is lovely. zrreRf^i's f^ZT3, mere standing posture, was admired

"by aafjifira more than her dancing, sufo^ft metre,

Sloka 4 The air all round is filled with black lilies as it

were. By glances with the knitting of the eye-brows, some-

times and in some places 3KETf<rfifJT§: | The appearance of
-bashfulness in the glances^ ^ftf^R^ f ea? stud fright shown in
iihe glances. CT^tfif^foa: graceful eye movements pregnant
Twith inner feeling. All these qualify ?f^fe§; oirclingeye
 4 SRINGARA SATAKA

movement, 'which are lovely and enchanting because of amorous

passion. .5$^ means a number (of lilies). They look on all

sidesand at frequent intervals and the black lily-like impressions

made $.n the air seem to continue, at a ay rate in the mind ef the
lover. RraRon metre,

Shfc'a. 5. Natural graces of person tq-i^rf^ JT<Jg*TH are

described here. Artificial women-made graces are described
later. Face, eyes, colour, 16cks, breasts -all compete with other

lovely things in Nature, and invariably conquer. qugTST a ^d,

TftsT^T av6f both good* The dirgha form is used here to

r
emphasize the superiority. 3i%^ tflf f^oj: 3?f?r;ft is a female
bee. The bees hover over' the locks for the fragrance and for
1

the flowers, and an opportunity is afforded them for comparison.

Qold ornaments worn also afford occasion for comparison of
the colour. The sweet, soft speech stealing the heart, is
placed last. The month is the last to open, and lisp. words
.

x
pregnant with passion. Previously, the passion was unuttered
by words, but shown only by natural graces. ^*TI^: Sfffld

^Jr«Tf^&? cifer? suffix.

9

Sloka. 6. . Commencing youth powerfully adds to the-

charms of women. At that stage she is called 7??>?r |Tn the

last line the question is put 'what is not lovely in a deer-eyed,

woman touching youth ?" ^r^T^r: just beginning to touch it..

ftfir^ T% «T 35*TS5i:, The poet has in mind ^fp^'s similar

question-form-description of ^Tfrcl^r I fem^ % JT^TTUT

«Hf>rfRT l
The smile is partially innocent, but it is a bit cunning.
The eye movements are not yet cunning. They are ^f^i,
means 'moving to and fro'. ^T^T lUST^ words begin to vibrate^
slowly with pauses, on account of bashfulness. ^q?^ is a gentle-
 NOTES 5

movement. They breathe budding warm passion which is like

nectar to the lover. The beginnings of her gait show sprouting
•elegant graces and are closely observed by the lover. The
plural in the word JTcTRT suggests that the beginnings of every
movement are closely watched with interest. 'She rises', 'she

begins to walk' %<sffioft metre. ftsr^ftcT, like a tree sprouting

"tender leaves. The suffix ^ as in 3Kr%3 means 'studded with,*
sprouting fresh leaves, as the sky is studded with stars. The
^fig^ suffix applies to the words in the nrf^TT^lnn-

Sloka. 7. The 'sfhItT^ question and answer, method of

•expression is adopted here to show that the highest one could
wish for in any matter could be found- only in her. The
commentary says this is called 3rR(35|£rc> a variety of S^ItT 1

which shows up the best in a great thing. What is the loveliest

sight to see ? Her love-responsive face. The mere face is
lovely, but with the love expression there, it is charming beyond

words. 37TSrcr5f¥!|?3 is suggestive of this.

The answers all begin with Hers 1 . Hers ! is the

admiring answer. The last question is is the sweetest '
what
to meditate upon ever and anon without break ? Her graces
in her budding youth. The word qualifies sqr^f | The
word HS^": suggests, ' if you have a. heart you must always
meditate upon her, Her budding youth, and the innumerable
graces !

Sloka. 8. i£c?T'3?w&r.» These wonderfully great young girls,

33^T ?i^Tt *T f^35J if ^fecT

whose mind will they not overpower ?
By wha.t ? sp2r|{: By their side-half -glances. They are lovely
like the timid eyes of female deer looking with bewilderment
in fear. In the first half, their conquest over the female swans
by the ringing noise of their moving bracelets, and the gold
 . '

6 SRINGARA SATAKA

beads in their -waist ring, and the resounding of their anklets-

all these are suggestive of her walking gently with all the--

grace of swans, and even more. 9^r?c! f??^P metre.

Sloha. 9. jj[ is a lovely woman captivating the lover's

heart. Whom would she not captivate with her body anointed
with thick Kesari Paste ? The words ^ and c^osf^^T suggest
that this paste is intended to beautify her, mar her superior
natural beauty like mire and stain, 3^^. The , necklace
hanging over the yellow gold coloured breasts is gently moving
in the respiratory movements moving the breast or in the

proverbial shakings indicative of amorous passion. The

Bwans moving lotus feet, resounding- with
closely follow the
the noise of the moving anklets which will be mistaken; for the
warm cries .of the swan closely following. They are also
attracted and follow admiringly. Dodhaka metre, ^zrof^
' '

Sloha 10. "Women are called the weaker 'sex ; the Sanskrit
language also calls them 5f?9i-weak and wanting in strength.

Poets describe them as such. The framers and developers of

the Sanskrit language must have been very great men., ^ftq^f;
have given her that name. . They never call her strong. They
always (fsftii), call The word fq?a is suggestive of
her weak.
this. However strong she may be physically and temperamen-
*
tally, the name is used to denote her. «j«t, surely.

Emft^Mf^ —Their description is the reverse of the truth,

bfclfir^rt- Those women with passion for their lovers. — Their

passion also will be stronger. In the second half, he. gives a
very powerful and well-known illustration. 513; is Indra
He -is the deity representing and embodying physical.
 .

NOTES

strength. He is thr lord of ^cHT which comes in for attacks

frequently by mighty 3S^J?s and he defeats them in battles.

He was conquered hopelessly by the person and the glances of

stf^TTT The weak sex conquers men's hearts by their looks even

if they are moving in fear. In the case of Stg^Qf she must have
been in terrible fear. . Even their fear, helps them to conquer

Panini -says Indiya is so called because ifc is g^eTaT^, un-

conquerable to Indra. Indra is there interpreted to be

sft^TW I
He was ODly a morally weak site, not a strong

I 3^cT metre.

Slohd. 11. The great Cupid withan his victorious flag is

humble servant of hers, obeying her commands loyally and

quickly. How is this made out ? The secorid half gives the
proof. He goes and attacks the heart of any young man on
whom her wandering glances alight for the moment. The
falling of her moving eyes on any person is a* signal to her
servant '
Manmatha ' to attack him violently and make him
her captive. The words is significant. She has a pair
of charming eye-brows which together are proverbially
described and known as Cupid's bow. The knitting of the
brows and the eye movements are sharp arrows darting from
that bow. The expressions $T5& and $T \k^M Vfft*^ are*
common.
Shka. 12. Here a contradiction fkit$ is ought to be
shown by Slesha, pun on words. The woman is all passion,
and her heart is agitated and she inspires passion and agitates
men's hearts. She is diametrically opposed to anything like
^nfecf^ of austere persons of self control. The Sringara Rasa
which is hers is directly opposite of 5uf?3 peculiar to
 SRINGARA SATAKA

Wllft-'i practisers of q^rr I

The Slesha is managed in this way %

The Kesas flocks) are $jqift meaning they are tied up. tfSifl
(

also means of self control. ^Tf^pir" *^T* an(i HfffRf are

called ^Jqir | The locks are tied up and are CTTfft 6 an<l they
are therefore comparable to »ftrft ^fasft- This is only a word
conceit by pun. The eyes are long and reach the border of
the ears.Such long eyes are a mark of beauty. qr^<?{ is the
extreme border. Sruthi means both Veda and the ears.

tfT^ti ^fa? *Jt*ft would have mastered the Vedic Sruthi lore
and reached the shore of the Vedic Ocean. The eyes again
come in for comparison with sfafti masters of Vedic learning.
Inside her mouth are her naturally white and clean teeth in
two rows (ifm). The teeth are called %5f:> twice born. They
are twice-born like the twice-born classes called Rjsn: i The
breasts are comparable to the g% region inhabited by g^f;
because- they are the resting place (habitation) for numerous
pearls JJtETS i n their necklace. The fourth line sums up the
result as a contradiction between the passion she and her
person inspires and the intense ^TffS^T TO made out in regard
to these by a pun. She is herself addressed here and jocularly
she is described as an embodiment and inspirer of SUr^fT to |

The metre is ?n^5 fe^Fffl —the sportive roataring of a tiger.

The name of the metre is also appropriate for the matter.
The tiger skin is used by ?ftift for 3t*TrCR>

Sloka. 13. A lovely woman is addressed. It may be -

mentally and not directly in person j or it may be in person.

The word jjisr means here a ^js^ft —beautiful woman. The
word ^rgs^rtt means — skill in archery. The word >?r«JG3> is

derived as qg: sjg^GTFT^T ^fg*?: — The man who has a bow for.
 NOTES $

Ms weapon. qT^c^^T —^rgs^r I

What is this -wonderful

archery skill in yon which has not been seen before anywhere,
and jwhich is seen in you The second half expounds her
!

superiority. Archers use strings (jjtn-s) for their bow and

dart arrows at targets with the help of the strings. They don't
dart the strings at the targets.The woman's gars or her
charms and graces-these proceed from her person and hit
targets of young men's hearts. The ipis themselves 'are the

arrows here. There is a pun on the word jjorf which has twa
meanings, and the superiority admired in the previous first

half is . made out only with the help of this pun %q in this

double-meaning word. The second half gives the proof of the

statement asserted in the first half with the help of 35^. There
is ^r^feg 7
3?5?gTC here. There is also a ssifa suggestion of

59R?<3> aa^lgK which shows up one as greater than the 3*T*tt^:

This woman's method of archery outbeats great archer's

methods. As
commentary shows, the woman's targets are
the
invisible and incorporeal, being the hearts of young men. This is
another great superiority, 35fa>, (3) said the woman's elegant
graces are her weapons.

Sloka. 14. is Without my

a brightly burning lamp.
dear, her company missing, this entire world is pitch dark to
me. The world lamps-Sun and Moon, lighting the entire world >

shed no light to my eyes when they- do not see her eyes. She
has got the eye.s of a young deer. Her eyes are the real light
to me. In her presence looking at each other face to "face, my
-eyes enjoy a power of vision. In her absence, without the
light and joy of her looking at me, my e'yes have not got the
power to see. —
Dasaratha said his eyes had gone away with
Rama and were not with him to see anything around. The
-eyes of this lover are perhaps in a similar plight. The first
 10 1
SRINGARA SATAKA

1
talf begins with ^Rj meaning an effect 'with '('where there is')-

The second half begins with f^Rl —meaning — 'without'. Thifi is

charming. The word ^T^T in the first-half means 'star

1
. When
there is 'star light* —what 9
is the good of that ^[ light ? Her
Bye mj\ is not here, — eye is said to be a 333^ JJTTSIR'ST

Slf^oft —The commentary says finely —she is my

* sro^sqtfa: —The ' *m%Xl bere is ra^retfti' Though there are
adequate causes of light in the shape of Sun, Moon etc., there

is no effect of light: — it i6 dark all around. The Commentary

says also that by this 3Y^f;t7 here it is suggested by t^ffl thai,

the lover —speaker is blind with JT^TRtf?.

j

Sloka. 15. The lover is content to allow her heavy and

massive breasts, unsteadily moving eyes, her knitting eye"
brows, her tender lips red with passion to torment him but she
seriously objects to the {^?T3H3 which he paints as painted by
9T73f«l in a middle position as ^33? depart from its ffcq^Sj

position of neutrality begin to attack him furiously and produce

fever-heat of love. There is here in the word Ffsq^Sj of

double-meaning. The breasts are — quite circular —the

word also means an "unruly and going away from the right
path". The eyes are a^o5 (moving) — the word also means 'in-

constant' and unsteady and turning. ^$5 means moving and

fickle. All these described in the first half are depicted as

mischievous by nature by a pun. The %q meanings make out

the mischievous nature taking pleasure in the mischief of causing-
pain to the lover. There is efcr^fe^ here. The STf^q" made in.

the serond-half is also based on a There is herer

also
 '

NOTES 11

Sloha. 16. Her body is described here as being studded

with precious stones, because of her limbs etc., being comparable
or identifiable "with valuable stones. Her face ,is the moon-
stone crystal, known as ^^-J^tf. Here also there is in all

the thiee comparisons or 3£tT$s. ^P^^f^fT means 'lovely like the

moon\ The f^j^t^-s -hairs grown on the head are ?r§ T«ft5*
very black. The word also means black gems of great value. :

The beauty in the moon- face is entranced by the black hair.

The palms of the hand are of tJ37{(iT or lofcujs colour, q^inn is the
name of a precious stone of the tj^j colour. is perfect tense
III person singular of the root ^rsr — in 3TrcJCT<T3> *sW$fi means
'full with. Ratnas*. The meaning of the suffix is ill^tf

(fullness or abundance), —placed at the end of the sloka is

expressive of the admiration for this unique moon. Her

loveliness is indescribable. She is a remarkable 'she'. The great
beyond description is named as ftq and Hf •

Sloka. IX She is pictured here as full of planets — IJg'-s.

She is U£*T*f\* Her ^rar^ —heavy breasts, is which means

1
both 'Jupiter' and 'heavy. f^tr^ is singular and appropriate
D
for being equated with Jupiter, g^g^ means-the face itself is

gsff —-g*aifa =3??: — g^g?^: ¥ir^^r means both 'shining 1

and the
'sun'. TJiis is an attribute to the mo on -face or the face-moon.
The face is two planets-moon and sun. Her legs are ^T^£J$
meaning both 'Saturn' and 'slow gait'. Her legs are two Saturn
planets. This is another unique n%?Tf. The ^sign here indicated
by the word is based upon in the words denoting the
planets.

Sloha. 18. The lover addresses his mind — "Why do you

get agitated by her breasts being heavy, buttocks lovely, and
i

<
 — '

12 SRINGARA SATAKA

face beautif al. If you aspire for them, you must try to deserve

them by gathering great go?j. Without that —merit you

cannot be blessed with the fulfilment of your desire. Yotunust *

either keep quiet or amass enough goq" to make yourself

fortunate as to get her hand and heart. The last contains an

WferewTO affsSigr* —a general proposition applying to the

particular case. Keenly desired objects would not come without
the necessary adequate gosjs. The plural is used to denote a
large number, of meritorious sjjj acts bringing abundant gna-

TO?rrfo$5$r metre.

Sloka. 19. Here actual approaches and love sports

between lovers are described as indescribably sweet. ^Jj
(these) is the first word of the Sloka referring to the various
details mentioned here. They are fresh in the memory of a

man. rn^tnjsft 5^<jfWo5r: — 3F5<KI8ft is the splendour of beginning

.
youth. Word ^ indicates that the youth is just setting in, then
sweet fragrances begin to rise from her person. These
fragrances etc., qT^^cf ffcTT<T SfR'W — advanced skill in keen
and vigorous love sports. These begin to come into play after
some period of intimacy when coyness was present. sft?g{ttf

saiq: — {TOT** s?(?*W: wfa^a^RRRig*: guaranteed

victory to the Cupid. wfafrsft-^ttspJTC*:— filled wi^h fresh
bodily indications or bodily involuntary indications of surging

love passion inside which exhibits itself outwardly in that

shape, g^; means here full with. xt$ means '
largely
%<T«j>*[: —which have been stealing the heart forcibly for a long
time. %rt^ indicates *
indescribability. fasted, wit b the
prefixes of and <rft, the root fa gets the SiRJT^q^— j%^f|aft
metre.
i
 — • .

NOTES 13

Sloka. 20. Genuine passion exhibited by sweet words of

dear wives described in this closing stanza of this chapter.
fepgfir ^a^T^tTT — their free sweet words-indesoribably sweet ;

tittered while alone ; ymq^ff: —very very sweet because

.
of the hearty nature of the love ; STJTterjr—L6vely because of
the sincere warmth ; T*TWJ3T HrTT: — grounded on basic 3357?

TOf erotic passion, ^ftlf^ 3?g&T* — soft words softly uttered ;

^^STl^TT: —maiden with innocent sweetness. 3$rRTcT93;T?(: —

imparting a desire for close union, gfjfa gWHt: —naturally
beautiful. firwwriff: — saturated with-' full unsuspecting
confidence shown by their secret nature and the unreserved
disclosure of the passion in the heart. ^T^^rWJT:— which
rouse Cupid in- the mind. The commentator says that the qin^;
in this context is a genuine lover.

DESCRIPTION OF LOVERS IN UNION

Sloka. 21. is of two kinds. ^T*Jt*T a:Q d f^sr^J?^ —
^hftn is when the lovers are in near company- unseparated*.
farq^HV? denotes separation and absence. In this one sloka

fircr^vr is described. A woman separated from her lover

wanders from place to place in a forest. When the Moon is .

shining she is not quite in her wits. She is love-mad.she

moves from one tree to another, resting" for a while in the dark
shade under each tree. The dark shade gives her protection
from the moon's rays which pain her badly. The twice-
repetition of theword f^j*3 is called The repetition is
grammatically twice. Roaming about aimlessly jn the gardens
or forests is one* thing a separated woman
Being restless does.

she -would not stay long under the shade of any one tree. But,
 —
::
14 SRINGARA SATAKA

she moves on restlessly from one tree to another. Travellers

talking in the sun would seek the shade of trees in succession
and rest under them. To this woman, the moon is scorching
like the sun. She seeks the shade and rests there mot for
protection from heat but for avoiding sight of and contact with
the moon's rays which are unbearable to her. What does she
do to protect herself from them when she is exposed to them in
the intervals between the trees ? She tries to ward off the ravs
-
of the moon with her upper garment, taken from her breasts
and raised above by her hand. This is another piece of love-
madness. 3<T3T[R? metre.

Sloka. 22.
'

The reading of this si oka available to the

- commentator is not correct. The plural fox^ms ^RJTRT'rtTT:
'

^fc^W^^Wi: are undoubtedly the correct readings. The

1
speaker in the sloka uses the royal 'we in regard to himself.
These two words qualify the speaker and vnot the woman.
This sloka is quoted in a j?^?v* commentary of the 12th century.
The correct reading is ,
given there, and the sloka is also
•
explained in Tamil. That reading is given in a recent Poona
Edition. The great commentator here has suffered from
want of the correct reading, si^r —before seeing her of long-
t eyes, 3tracVrf$T. ^Hm
'

raEptSTf- — it would be sufficient if he got a

sight of her sip having seen her. qfjs^g: ^H555t3T : —there is a
desire only for the ' sweetness of embrace. snfefgrHST 5«T1

but when the embrace has been got. W5n^ff£ f^Hf $[V*k —
permanent union by the oneness of the two bodies perhaps ;

he thinks that the Divine couple Parvathi and Siva. The

mention of the oneness- of the bodies suggests that the two
souls have already become one. The commentary quotes the TJpa-
ni shad's texts saying as follows — "May be embraced intensely
by dear consort. — The man knows not - has no' consciousness of
 —
NOTES 15

'himself or any externals. Illustrations given with, regard to

the state of deep sleep in which the 5ft? is in * the closest union

"with the TTfJTfa?f in His loving and eager embraces. The qjisq-

3^7vf says that the Rasas including ^^r? are sweet like

and the commentary quotes those words here with-

out mentioning the source.

Sloka 23. In the previous sloka, there was a suggestion,

the union of the ^>xx couple and a comparison with 5rgRTt<TTR/

Here it is stated that s^n^^a — happiness cannot compare with

the pleasure derived from the presence and contact of the dearest
partner. Tft^sflr ^ffcf flower on the head. 5jr*%T<n —yawn-
ings in the mouth ^j^oig% is the reading adopted by the
• commentator. This is indicative of love-passion. a^jnfir^J

*5?75T g 5 fq— sandal paste with Kesari powder wet in the body,
-AH these may apply to the woman also. 3$TRT f&^rTTTf —the
dearest in the bosom in hard embrace. TT^ras^n— with a little

:$tupour by intoxication. ^-fT — this is ^rr. means the

.greatest - ffwfa^g^lc an <l also means the Tgrr«5^.

3l(TpE". — the Puranas and Sastras which speak of Swarga Loka

iRf^TE* — is on ^y a supplementary, appendix of secondary
importance. Wl^cl metre.

Sloka. 24. This sloka praises the witu of family-

women- (^i^S^t). In the various stages, the gradual diminution

and final disappearence of coyness are indicated. .
in the

beginning, m syf ^fa repelling my approaches with the prohibi-

tory words-don't-don't. TT^I^ — even a little-visibly. ^WHcTTO

passion concealed or not materially ripened or not appreciable.

StfcKriTSr^ taen P ass i QI1 beginning to be born ;

with.
 —-

16 SRINGARA SATAKA

coyness and shame sense not freely exhibiting the passion^

yjfljg —after that g5*ft|jrj Fig: — slackening the resistance of the>
body and limbs. R^^qq" —The bold stiffness of the.

resistance disappearing. This is the reason for the slackening-

of the stiffness of the limbs indicated by the previous' word.

This may be taken along with that. Fjrj: — afterwards — &JTfjf

with fresh, keen passion. tggortafsra; *f :J$tettTO5*r - *;?ofra

covetable ; rk^l —^1 ^di intense ; ^fl^fef — secret love sport y

5TH^4 —forward and bold in taking the initiative —then

;
?jfj;

f^^T^fa$^Tfa^g<3T"^ taout any coyness and freely

stretching out and prolonging .each others limbs and thereby

giving great pleasure, ^jq- ^Hsforj —contact with J55^k is-

very pleasing.

Sloka. 25. The description here is of the woman being

above the. man. Ko comments are necessary. The ^jfa flows
from her lips above. JTtfefl metre.

Sloka. 26. sjmlfijatT^!: — with her eyes closed or half

closed in the excessive joy. qtgfrJTO:— that love-union. m

lUfok a&JWTd""! 6 clearly visible as it comes after obvious
sweetness of experience: (^Ri^-— the sweet^experience and joy
by each of the couple becomes perceivable to each of them.)
The author is speaking of loving couples in general.

fjT$J> 3?^*tR<J~ visibly certain to each other. fjr«y: also means —

4 1
in secret. She knows hand to a certainty his joy and he
first

knows her joy. Their minds are evident to each other and
speak to each other, as it were, confirming the identity and
simultaneity of the sweetest joy. 3?3Cirfftf fifsj:— mutually
confirmed-not necessarily by speaking but by the meeting of
the two heaxts, so as to enjoy unity and oneness.
. smHJllci^ *?
 2

NOTES 17

S^f— the words of Valmiki in regard to the love between Sita.

and Rama may be called to mind here, ^ifa— this above is

Blfefii — wholly true and real, and decent and respectable

whicn calls forth a loud praise of *?JT3T^ in the jft<u as one
of his fipjfa-s, glorious sfcrs; the words of ¥N15T^ are
'
mff%^ sft^fiff^ 3sf jftriff *Tf^*J T I amKama the not
inconsistent with In this eloka — Oh best man of
Bharatavamsa, Arjuna had several wives and was a reputed
intense Sringarisfc. But his Kama was always most legitimate.
He repelled the approach of the most beautiful Apsaras,
TJrvasi, because of his own manliness for a year. The
word r^q^— possibly reminds us of this virile man enjoying
his cprlT in full with his several legitimate wives, and losing his

Bishabha manliness in resisting and repelling an illegitimate

approach from a woman who had once been a sweet consort of
his grandsire. ^fqf^rfcn —the combination of pure and
legitimate Kama. Kama should be enjoyed legitimately or not
at all. fq^tf is a very appropriate and suggestive word.
feig^ST?^ ^s famous in Kavyas and Natakas. This is the
best culmination of Kama-Sandhi. The is — suitable
for the cJ&nT*[^5 of decent and noble couples.

Sloka. 27. This Sloka begins with the line

— ^JT^fctT syg;-

5^?T what is going to be referred to in this sloka is improper,

and even a grave wrong against decency. These lines coming
immediately after the previous sloka suggest that there is

nothing improper or Sf^fT in what was described in the

previous slokas. What is it now protested against as improper

and outrageous (s^jt) ^f^g^Rt^ft' OT^T*TtRf$KT: that there —
should be amorous passions and indulgent attempts even in
Siingara —
 18 SRINGARA SATAKA

old age in this world. Tke world 'in this world' is

significant. Here there is but in Swarga, tliere is no old

age and in diligences continue unre^.Kctedly daring the whole
time of the life in Swarga. The word <jgf means that in the
case of men this first-half sloka applies ; to women PfcTfi^fft-s-

the second half applies. They must make the stage of their
breasts falling down the limit of their sexual indulgence. If
after coming to that condition of age, better death for them

than sexual indulgence attempts. ^R<T3ff si^fSr: 5?at"^

igl^qOTT^f^—The word faaf5^t*T suggests—" What if they

have big buttocks, if their breasts are fallen." t%
Let her close her indulgences or close her life. sfafcrHH—
Metre.

Metre of this name is ironically selected from the old

woman who has passed all tjsq- periods. She had 1
tjsq before.

Sloka. 28. This is addressed by a person in a King's

service in a foreign land living away from his young wife.
He requests him to relieve him from service so that he may
go to his wife so that his youth and her youth
may not be wasted, without legitimate enjoyment No doubt
he may earn wealth and propitiate his own grief by continuing
to serve but what is the good of hoarded riches ? The youth of
the body with all the keenness of passion is faded and gets lost.

^^nTTglTtr:— «J*<JU Wjgttfir: Greed for riches is itself an

uncrossable ocean. No
one has, in this world, gone to the
other shore of the ocean everyone is immersed in, hardly
;

rises Qut of it. gsfaf 3|«if — The first $ro means —value-
good ; the plural means countless dollars. CT^fTO
sfraH^^gfa ifeS — When youth of impetuous passion
lias dropped out of one's own body. here is not coordinate
 NOTES 19

'with Why do you want to be relieved ?

f^of j: I want to get

home before my dear's lovely beautiful person 13 disfigured by

'beginnings of old age which quickly attacks and attacks the
beauty of black-lily eyed woman. ft^TfaenfiT fgT'fa ^Ptffcwfoi ^

'means 'dearer' (comparative) 3| a = money may be dear (f^«r)

bat the sweet heart is dearer. s?rw?T —The repetition
shows that the old age begins to set in; it very quickly and in
Tapid succession attacks and disfigures one limb after another.
5T^r —old age-is an old woman who and
is jealous of the beauties
charms of youthful women and is eager to make them old and
•charmless like herself in the quickest time. The connection
between this sloka speaking of the cafcostrophy of women's old
age with the previous eloka is obvious. The words of
.Ramachandra on the sea-stone at Setu [if if ^ Gjr^rr ^jf «J if

t£ *ksV^^I ^^rg^frarflT ^STIir^ ^acf]—may be called

i;o mind here.

Sloha. 29. This sloka is sung in a vein of Vairagya

despising the bad features of youth. There is nothing else
which is the home and birth place of a number of evil tempta-
tions and evil doings and consequent disasters, besides
impetuous youth, It is the birth place and one dwelling home
-of many an evil passion. It is the cause effecting one's fall

into hundreds of great hells. It is the seed fruitful of passion

madnesses. It is a cluster of thick clouds observing the moon

-of good knowledge (spiritual). One-the most powerful friend
of proud 5p?<^qf — trip means both 'one
1
and 'important*

R^feafef^STe^t*^^— Sl^si —means a 'series.* Youth exhibits

various kinds of evil propensities and actions, Enf. means a
*n umber. The commentary quotes the proverbial sloka about
.3(T3«T etc.
20 SRINGARA SATAKA

Slolca. SO. sfl^iT srra =" ^n *he setting of fresh youth*,

'which is described by the various compound words in the first,

three lines. Some rarely blessed man does not lose himself ancL
his head, and is unaffected then. It is a water-giving olou&

growing the tree of — erotic sentiment. The word «ft?c»

literally meaning giving water, used for denoting a cioud is

significant. It is a stream of the pleasures of the various
sports. It is a dear friend of Cupid. It is an ocean yielding:

fine pearls of clever pearl-like words. tfT^tJlfgfvr is the full-moon.

The chakora birds drink the moon's rays with zest; so do the
chakora like-eyes of youthful women drink the beauty of
their lovers. It is a mind of splendid loveliness in youths.. Tha
commentary points out that in this, and in the previous sloka.

the 3!55f R is not but fkizftt- STtf^S fe^feo metre*.

Sloka. 31. This royal author appreciates the hardships

of service under bad masters. He refers in this sloka to the

indignity and unbearability of service under kings — '^jqf^*

and of waiting at their doors for doles of alms. He, pictures

both these in the long compound word beginning with ^jrRf,

may literally mean passing of well-good 3ft$f\i; — The poet
describing it as 3)CT7 suggests that the word is a misnomer and
ironically used. What is really is named as STGTRl*- It is a
tragedy of words ^T?GRft ^tRt: —J^TRf:— HR^^^— potential
III per. plural form of qr "w^h ^ and ft. The root is of the III

^conjugation where there is reduplication. Who would bear all

these indignities of but for the enchanting moon-like faces

of lotus-eyed young women with jingling anklets and waists

bent under the weight of massive breasts ? Seeing their faces

is like seeing the rising bright moon. The 813^1? is 5(°t!T9^>

OTES 21

i
possibility of what is stated in

Hi is held out beautiful alternative

i hill- caves washed with Ganga-
^ees with trunks rubbed b^yjft's

'act fags who come and occupy

srence to the Himalayan hill-top

good for the soul unlike the

1-half which is only and not
en the two is stressed in the

o are Cupid's arrows piercing

bb lovely like those of little deer
mid sully his head by undignified
ers ? — though singular is
L'ality of women as in the usage
er gender .word not changeable
q. A singular may indicate 5irf^—
'
the plural, ^fl^r metre.

;elf is addressed. It will not be

• not for the unfordable whirl-
eyes and forcibly encircling eyes,
the sterr* road. q^tatft is the
the suffix fpjfj. q^fa^cftqfa is &
hich has caught the ear and mind

(Tftqrgrf^fa)
22 SRINGARA SATAKA

Raghava Bhatta's commentary on the word Trf^STtfl in sloka.

1 6 of Sakuntalam Act III gives it of irf^TSrg from

/
In sloka (22) of Act I he explains the word as jjf^f
^oTTTO^ W |si5l~JTf^sr5i The |of the eye glances-

circle around like whirlpools into which the youth looked at is

caught from which he could not get nut. The sea is full with
dangerous whirlpools like Scylla and Charibdys, very
difficult to cross except by avoiding them altogether unless, ;

these young women are avoided you will be caught in the

vertex of their clever cunning glances encircling far and wide,
and catching the young man aimed at within the circles. The
word 3^0:771^ in the jj^S* %£t% is perhaps suggestive of this
idea. There was a lot cf controversy over the meaning of this,
"word between great scholars into which we could not enter.

DESCRIPTION OF BOTH THE ALTERNATIVES

(BETWEEN ft?wr AND
Sloka. 34 Though this is s%$\^ 5T?T^>, the poet who sang-
the ^ftfo before and is going to sing the t^PI 5T?T^ next,
is keen about pointing out the <ffqs of ^jfl" JS^R an d puttings
forward the alternative of the ^nfecT Rasa of 3?T?zr The poet
cpoke of Kf^gpnr: in the previous sloka. Evidently he-

came after Kalidasa, and was saturated with Kalidasa

Literature. In sloka (22) of Sakuntala Act I the enquiry was
about the choice between two alternatives one of which was a
life of celibacy in the forest gftBTCTS in the company of female
deer to whom Sakuntala used to give grass cuds. Here also just

after the mention of Tjfi^gfGlT: at the end of the previous sloka,

I he poet, with Kalidasa's eloka in his mind, mentions the-

 —
NOTES 23

celibate forest life in the company of forest deer giving them

— grass cuds. The colour of the 51 grass is like that of

the green bamboo. The top portion of the sg^f would be tender
and soft to eat. The lower portion would, be hard and rough. '

That portion is removed by the edge of sharp stones. The

foresters are too primitive to use iron blades. They would use
sharp stones like men of the stone age though iron and steel
and their products were well known even to the TXpanishads.
The el oka begins with the word fijsj
— 'give 1
. This is more
important than even giving 3tn?5T s to fifths. Service to the
forest deer is very sweet to the 3tT£F¥T jjf^l 6 ' ^ n the second half
the other alternative of giving to young consorts betel leaves
torn in twain by the tips of the red-coloured nails, is described.

The white colour of the betel leaves is like that of the cheeks of

51^ girls-contact with 71 ^s was frequent. The commentary cites

a sloka saying that red nails are indication of a life of joy and
fortune.

Sloka. 35. Be the pleasures of the senses (fijq^s) fhm —

repulsive just after the event culminating in a sense of

exhaustion. Be they aa^n^ fefrrf^OTTi' fklfe means — the

closing. %;?T3pr describes 3l^83?§T as follows.

The words qT?<ni£?, na^rfiief a re echoed by the description

fetfaf^fGi: g^Hl^T^ describes fe^s as fm& at the end of the

act of pleasure. He says.

" fMft'CTiT fi?W fes^U^f ?f?ft): " Sukraniti.

The second line speaks in stronger language and uses

the word gjniter^i^-Iet them be spurned or revulsed from a s

disgusting things. Although the fcim of the word 3^*81 is

 — .

24 SRINGARA SATAKA

desiderative, it does not give the meaning of 'wish' here. Tfc

has the fap^r force. The commentary quotes the Panini's Sutra.
*'
JFTW^T^i "* The form here is passive III person singular

Imperative. means 'or'." Let them not be merely discarded

as not or f^^r at the end after trying them* The
alternative in the second line is — or be one disgusted with
them and stand at a great distance condemning them as
attended with ever so many evils' —37$c?<ftWT^ - <3?^t^f
3H^q£ • <tjf^ £ means — 'repository'. The commentary gives the
synonym srfa^f— The fixed habitation. In the second half

he praises two alternatives. The third line says *there is

nothing more meritorious in tbis world than doing good to
others.' (i. e.,) qir} and %<J— doing ff £ to others is fff^r to
oneself. '
T^f%^ % ^fftf-' The forth line says — There is

nothing sweeter in this ifBll than women with gr^q 1

eyed.

The commentary quotes the famous %TfttT -7St$ of ©3T$T

declaring *
q^re W <TT?PT 'iftrafioft metre.
The alternative is given in these slokas as the latter and
better alternative.

Sloha. 36. Here the poet invites the unbiased and

dispassionate opinion and choice of wise men, addressing them

as :
3l[>!f s. 3TO-S one supposed to give the lead in right conduct.

JTRH^ StftT^ —The alliteration is sweet. JTc^ST wr^T:™ ffrcST^ 1

Keeping away and driving out prejudices. f%giw —

Considering deeply as to what should be done by us. c£g sftrif'

HfT*fK — without transgressing propriety and wisdom.

S?PT?* <£T —ket them declare their opinion about this.

^— refers to the choice between the alternatives to be recitedt

later in the second -half. f%g — question inviting an answer.

 o —'

NOTES 25

aj^cJIT faa^P tfSW feg—The word ft^f^ lias two meanings,-

(1) A mountain side or (2) a woman's buttocks. In the
Sanscrit ozuginal, the choice is between two r?T:T*^~ B ' Would
jrou resort to the hill-side riftU^s and attach yourself to them
or to the f^t^?s;s of women smiling with amorous passion
exhibiting symptoms of love and with captivating personal
charms. ^ means '
or.'

Slolea. 37. There are only two ways for wise men of learn*

ing to choose between, ^^Tf^-was described before as ;$51K —Now

in the beginning of this si oka, it is described as ^jf^-what is the

*Sff{ " ^"H^R is the comic answer — Let us not depict $331$ as

other than m\ — we will describe i6 as ^ri consistent with the

word with .prefix It is of the stuif of dreams. The
is only imaginary and even the imaginary vision is momen-
tary and realised as false immediately on awakening.

<TRciRi-s results and fruits are very transifcory-^^ *

ijHcft
—
There are only two courses open to The second line
pixels.
.gives the first alternative of being sweetly immersed in the
nectar ocean of true Br ahmic- joy-experience, ^jfascl ftl9T
— Their
-thought streams are joy as. Let their time be spent in some
indescribably sweet way. The word ^sjf^ej suggests this.

The second half begins with —*if not.

1
The second
-alternative is fully explained in the commentary.

Sloka. 38. Live on the holy sin-removing Ganga-bank

*n$F» wifil — The word mf{ — literally meaning 'water' denotes

•the water bank by a trope (^^fOflf)- The other place to spend the
life with or in is mind —captivating, necklace bearing — couple
•©f breasts of a young women. ^nsifiriiT fTKfal' S7r so>rLec kLace3 *

Commentary quotes sloka — ^<jf[

 26 SRINGARA SATAKA

^fafRl^rarrTTlGfrl^^. tfV might have had Bharthru-Hari in,

mind.

Bloka. 39. The poet is conscious that his si okas extolling

52.§:U to some extent in a love-vein or 51<?rfqi-s. He says in the-
opening almost
line the end of
at chapter
— why enter into-
this '

long vain descriptions without cogent reasons — suggesting a '

preference of the alternative in preference to ^TrfcftTO

alternative. Let us recommend both alternatives equally. Let

%f^3^ be chosen or ^ be chosen. JTlf^svft metre.

Sloka. 40. In the winding up of this chapter, the poet who*

the author of ;f|fo and t?T^T
is wants to declare the truth.
He begins to swear like the great sqTH. He begins the jgft^
with the truth-affirmation word '^T^'— Truly do I speak,
—
here Yerily I say unto yon. —
He uses the Biblical language.
1

*T TOQTftlrj. —I am not speaking from any bias for either qgr.

The chapter on q^fg?l is now closing and he refers to the two
q^-B here. GTcSTTtf is consciously or unconsciously falling into-
one side and leaning in favour of it. This truth holds firmly
in all the seven lokas. What is this great truth which is.
heralded with such loud trumpeting solemn affirmations. I
declare the truth about the alternative of living with women..
Bweetly. I will asess the merit and demerit without any basis,
There is nothing so sweet and mind-captivating than they with,
heavy fq^ss-s. There is nothing which is productive of so-
much evil and pain. There is nothing which can be said to ba-
productive of pain alone and no other.

DESCRIPTION OF CENSURE OF WOMEN

WHO LOVE AND HER LOVED
Sh'Jw.. 4: j. The love-madness and the morbid imaginations,
of a lover are described in the first tliree lines. A number of
 —
NOTES 27

^ffl-s are used after word after word to show the out-breaks of the .

lover's admiring frenzy for the woman. 3?r?cTr ^f?T

1
My beloved
dear'- i« the loving admiring expression used even by men of lear-

ning including religious scriptural learning, q^fe i^gfRfa-Even

the Yidwan begins to loudly admire her in public from time -

to time in various ways. —3*^^75 ;fj ^f-T— ' 0 her black-lily

eyes' — he says-— He could not speak fall sentences. His,
admiration is ventilated by frequent out-breaks of single words .

of glorious description at intervals, rag^grtforvTO f[M

1

— She is

pressed by the weight of her big buttocks which make her gait
slow. He wishes he could carry her on his back or on his
shoulders as LoverGopala did in Grokulam. The word vft
suggests this. The legs are oppressed by this weight the ;

bosom and the hip are oppressed by the weight of the massive
breasts which bend her while standing or moving, ^g^faft^r
—The face is lovely like the lotus. Seeing the limbs
mentioned above-one by one admiring them with short but
highly eulogistic words. *quf^' — perhaps he was describing
her gloriously in her absence in the first two lines. In her
absence he was acclaiming her praise bit by bit now when he ;

sees her, he loves himself — ggfe —Raising from that .

condition of ecstacy putting him beside himself for a short,

time, he rejoices —-?fr^f " «sf*W*Ta — feels joy all round. In the
last line the poet exposes the absurdity of the Vidwan's iffe—
labouring under the spell of love-madness for a woman who is ,

comparable to a leather-bellows filled with dirt of various kinds,

which one can see for himself. What is the magic evil power
of stupid and mad love for women —
is the exclamation of the
! -

poet laughing at the admiring exclamations of the Vidwan-

lover. The conimentax^y quotes very apt slokas. "?Tr^ fe^f^cT.
metre.
 —
38 SRINGARA SATAKA

Sloka. 42. The poet asks in tlie last line of this short snjsg^
sloka
— "How can she be called a ^fcf^ — a loving and dear
woman when she produces unpleasant and unwholesome effects
when she is remembered, seen or touched. " Remembered
- she at once produces fever heat by inducing love-fever," is the
first line. " Seen — she drives one mad " —is the second line.
" Touched — she stupifies you " — is the third line. " How can
. you call her furfur as you repeatedly do ? Not at all — says
the commentary. "She is the reverse of dear " it also says."

Sloka. 43. "Xone here,-the danger of allowing love-passiott

to seize our mind is pointed out. Separation must come now and
then. So long as you are in sight of her and she is in sight of

,
you, she is all nectar — 3?3233T al the suffix jt?? imports fulness.
'Taking it as ^r«9— it may mean
• -nectar itself,

TF^rl — so long as she is with us —-^g^stfc^ Sf-lfaf § — but when

she goes away from your sight. The thought of her burns you.
like poison because of the unbearability of her separation.
r
39l?fqr Slffift^^ — It is more burning than a burning poison.
The poet perhaps has in mind the Geetha words
" WHF^lRifistTfi " 1

—How can any poet-echolar forget Geetha

-even for a moment? ^gjc^srpir — suggests that he is closely
looking at her when he has to leave her and go away to some
.place. He is looking at her as he is advancing away from her.
When he goes away to a long distance (i. e.) out of seeing
distance, he begins to burn as if under the effects of a burning
'
poison. Or it may be that she has to go away to some other
place, and he is looking at her closely as far as he can see,
'
when she goes out of sight his burning pain begins.

Slolca. 44. What was said in the previous sloka is descri-

- bed in the negative form in this sloka. There is no nectar so
--sweet, no poison of such deleterioas % eifects except woman (like a
 -,

NOTES 29>

woman). The same tiling is expressed in a positive form in.,

the second-half. How can a beloved woman be both nectar and

poison ? Is it not a contradictory statement ? The diametri-
cally opposed descriptions . are justified by qualifying the
applicability of the descriptions to different times with different

attitudes, on her part. 3JrET~-~It ber mind is united lovingly

with the man, she is an 3ft£tT creeper; if she lost her love-
passion for him and is with bim merely to conform to social
obligations, she is a poisonous creeper. fe{rEr— If her mind is.

estranged from her husband she would be unpleasant, dis-

agreeable and poisonous like a poisonous creeper though she "

may be QWA — in, close embrace of pretended affection.

Sloka. 45. Here 'woman' is described as a ?y s^-a trap or-

an Here she is said to be poison, seeming as all nectar.
artifice.

Previously she was described as poison and nectar in changed

Here she is really poison deceitfully showing
1

conditions.
herself as all-nectar. She is also described as an en trapping-
men. Who created such a cunning artifice for
net- ijtst for
deceiving and entrapping men ? Who created this nectar--
seeming poison ? Who created this entrapping net- catching
men.? These questions are in the fourth line. The question
" By whom was this created " intended to apply also to the
is

various painting's of woman in the previous three lines. The

questioiysf>*f - — with the

word 755 can be co-ordina--
neuter
ted grammatically with the masculine and neuter words like

3inw:> qs«» faff:? TOP etc., by the rule of iisp^. here

refers to the entire body of all the individual descriptive words,
beginning with 3JT3^: —The combination of 3IT33» VJ^iTj (4

etc., is included in the question word ^g. In the combination-,

of neuter words with non-neuter words-the resulting word must
be neuter and may be singular or plural. That is th©>
 —
30 SRINGARA SATAKA

grammatical rule of tt sir?. Here the singular neuter form is

"
adopted. Vtftt ??SPJf?TT — never-ending circle of doubts. She
is an object of doubts returning again and again. Sjf5T*TW?%—
n, dwelling place of all breaches of decorum and modesty.

T^ri ^Til^T'^T A- crowded city of rash actions and adventures.

^t^l^T ^RjP=IT^ — Inexhaustible mine of faults.

full with hundreds of cunning devices and dissemblings.

yraiTsr^^RT"- -^ soil breading suspicions and no-confidences.
^Tj?frer fij^r: — An obstacle bolting the door to Swarga.
in the Vedanta Sastra would mean jfir^f the highest happiness.
^-JT iuay be given both meanings here. ^f^JTg^ir — Tho
- opening gate-way of hell-city 9ttar3f3M[ff£ Ma ' b° x containing
all illusion-creating magics, fa^q^ft^yzr -
TT<?^ —Suffix here haa
* the force of '^qr' (seeming as). But when closely examined
and tested, she is really fifi -5nP*F$5lR;5r qr^T.-A net spread out
to catch men. The commentary says
— ' the word %»t conveys
the idea of ^fori - censure. means —" By which cursed
and despicable person." The creator of this artifice of a woman
'
is censured.
1
By whom '
— without naming the person
who created, suggests an unwillingness to utter the name of
1 *
euch a bad creator. The creator pT^"^ is called ^;
* ' might mean — " By the creator " whose name is '
9

There are a number of ^33>-s here of *ax«P^. ^*>W niefcre.

The poet says 'woman has been extolled by poets

Sloka. 46.
falsely as moon-faced etc. and men have been thereby deceived
into entertaining highest notions of women and doting upon
"
their person. Even men who are learned and know the truths
are deceived and dote on women like unlearned people.* The
•
sloka begins with the negation word '

jfj ' which means *

no.'

'English is Aryan language claiming Sanskrit as a parent.

 NOTES 31

Ulast and West meet. There are two further negations beginning
5 4
with the word «l in the first and second lines. This poet says
" "No, Jfo," to the exaggerated description of women by other

poets., ^ctfjr— should be taken with every negation,

means '
in truth.' What is the poet's fancy praise ? JjTT^g

g^jft^t This moon in the sky with its fig are of an antelope
in the middle has become the face of this woman with eyes
like the antelope's. P oet * s ^me^y
JjfTSSlt H?*'
suggesting by the use of the word 5jfTf^ for ^^5* and JjlR^Tt
for woman. 'The only thing in common between The moon and
these women praised to the skies is the word jjij in the names
given for them both here.' q*^— face. ajjjj;
—'has become.*
In this word there is the sTt^TO called, fk^ in the middle making
g^*T into ^sflf. The is used to denote
'One thing newly made into another which was not before.
it

The Lakshana compound word of Panini is capable of meaning

'*
a description which is not true to fact.' means-no t true.

•Such a meaning for this term of Panini has been given also
-somewhere. In describing a srgP^— see as 3^j3{cf ff^PT of
fk% is avoided for obvious reasons. They want to show the
5nfWT3?T as real. ^JrT conveys the meaning of qwr^T also.
The pT^I^ seen is ETtp^ in truth* It is also wanted to be
conveyed that he was already EfU^ as the afd" '^jfa SFJ
affirms. «r ^ 5?5 ^sfa^TST Tffi— The blue black
lilies have not in truth become her two eyes, as poets fancifully

describe. STfpsffg: - ??fg —means a '

twig ' and also a creeper/
'

At the end of compounds, denoting body, it means '

slim or
slender.' Tt^cil ^s described aa SUBT^T-iS * n Kumara
Sambhava V 85. z?fg:— mean a 'branch with leaves'
: and the
plural -in $5T%; suggests that the lovely-branch like body bears
32 SRINGARA SATAKA

gold leaves. After these three negations by this poet of other-

poet's poetic descriptions as not true, he begins the second-half
"with fer^. This statement praising women is not true

ST?HRcT means— '

deceived.' STcJTft^TRT: — ffrlTK^ i?*: ^Rt^
ftflHtUI'- The prefix fg indicates the clearness of the knowledge-
There is a distinction between gjf£r and Rf^T^ in the Vedanta-
not mere book-knowledge or beginniug unripe knowledge, but
developed clear knowledge. ?3WWrfeT*rq' 3$- skin, flesh and
bone form the bulk and the weight of the body, jrfo 3lWt are-
hidden by the skin. rcRg is placed first in the compound to-
rn

show that the outer skin and the colour and the shine of it

conceal the not-lookable flesh and bone within, and deceives^

people into doting upon women. Description of Prahlada of
human body in ftfltujj^TOf is called to mind by this description^

*T?^3R: dull, unwise man. Even the knowing Vidwan-

becomes a dull man or the may be Tr^oi^r: • fesjRHC.
5f«?tsfa- Both the dull unlettered man and the intelligent
•

learned man. 5I5^jfe:$tfec? metre.

*
On

Sloka, 47. Here is described the foolish notion of stupid,

lovers, that the natural graces naturally appearing in women are
gestures of love to them. Kalidasa's si oka of 5'eq?cT a 5 confession,

of this is in the poet's mind. '

3f$ft q»|?ft ^?tfT <T3*TT3
'
—king's
soliloquy at the begining of Act II. ¥?s5JP f^95THK — Th&
ordinary natural smiles, eye-movements etc., without any idea
of any particular youth* Her graceful walk, her graceful
looks, her graceful movements of hands etc. The word'
3itera?ftsiT denotes that woman is full of beautiful natural graces

|f — those meaningless and aimless graces. ^£?fccf — this-

spring up again and again in the lover-fool's mind's picture-
There is a parallel description given in the second half which.
 3

NOTES 33

reflects on the first half as the €g(9cT and contains £BT»cT 3?55ffT?
containing firJ^rfrrftrJSflre— The redness of the lotus is

natural. The bees mistaking the redness as a Raga gesture to

them to come and sit upon them, coming near, hover around
and roll themselves on them foolishly in vain with all their
six-feet. There is a in the word %m taken as meaning
1 1

(1) 'red and (2) passion. The word sffnir: in the -first

half means the same as RCTtRt^ in the second half. 3tf^nf^

metre.
48. What was once and sweet in youth
very lovely
becomes in advanced eye repulsively ugly and bitter like poison-
It becomes detestable with the advance of time.
like poison
It becomes totally unrecognisable with what it was in youth.

sarftff aafijTj^r^S — When this time of youth has gone (in

advanced age) \^ life*— in the opening of the second half

may mean — * Is it that. ' Is this, that which was irg ? The
OWll which contained then, contains f^q now. Is this the

Same as that ? What gave indescribable then gives in-

describable 31^*3 now. *rra>5[*T9J^ "
<TRE means *
just ripened,

young.* The firBt fruit of a young tree beginning to bear

9flf&TH —beyond description —most exquisite. These two

attributes refer to flcj which refers to the youthful flesh and
sweetness, described in the first- half. vr^^^frf —the poet
predicts the future as certain. The word T3?<IT5 according to
the 5T3^q$*\3t means ' a useless tree.* .'f^g^t f5R«T% =3* is

the question. These two words may be taken as picturing

advanced old age stage, fsiqgfg and ffr*«rgj "will be suitable to

the description of f^q. StRtW may oe then interpreted as '

past'

beyond the stage of —having become quite dry and sapless.

Sringara —
 —
34 SRINGARA SATAKA

Taking f^jqf^j as one word, this might be the meaning.

fsWstftift metre.

49. She is described here as a river which is apparently

lovely but is really attended with dangers. ^>f sprPaT^rcsFn"-""
*
presents lovely exteriors.' The word srfif^ in the middle
may be taken both before and after. 3?fir3:iE{T: Containing
cr-uel dangers like alligators etc., throughout. The outer lovely
features are described in the first-half . Ssjft^foiaTcl^fa^n —
The attributes apply both to the young women and a river,

fsnfo — three folds in the belly. The river has cRg>s (waves;)

rising in three rows or three folds, favit * fe^cW—

compound word is a frgj for the three folds in her
person, ssjftg?^: q*—Ql&l- ft^T— The
chakravaka-like. — pair in the woman's bosom are
compared to look like a pair of chakravaka birds sitting in the
river. The lotas face of the woman is like the lotuses in the
river. This is a ^f3?f^;q^, If you do not want to dive into

the 3«7ft ocean, do not go near this woman-river.

50. The inconstancy

#
of women' who flush with this and
that person is painted. 3^ *n*T *ltf%cit fir*T: — Who can be said
to be dear to a woman ? Which single person can be said to
occupy her heart constantly? ^qf?=r 3T?^«T — They talk
vulgurly and loudly with some-one. The word is signiil-

cant-as closely as if she were his heart'; in close intimacy with.

The word $f;q is used also in the sense of trsji— one. CTfe^TOT

with amorous indications theyq^fccT means the see one, —

eyes merely see but the heart does not go with the ejes. This
is shown by the third qi^. When they see the second man,
they in their heart, are thinking of another. When they were
 — —
V

NOTES

talking with the first man apparently like a lover and asserting
k>.ve, they were not sincere. Their love vows were empty, and
insincere. '

51. A friend is addressed and warned against the danger

of approaching a woman whose glances in truth emit poison oua
fire. ^r^f^T^r^ — She is a serpent which is malignant by
nature. irglPf^fff - STfJSirfew " ^facGWr^The woman is

identified with a — The is €r(3T4?. Identity in several

parts is described. Does not the serpent spread out its <ro|—*

Jiood ? She spreads out her chanting and, entrapping charms

and artificial graces f^fT*s. In the first-half, she is described
as a ^4 with various identities in detail. In l^ie second-half
her surpassing the serpent in dangerous ness is described. The
excelling the ^qfiTT-^T^ i fi unique distinction. The
in the second half namely sqfaf^ Sl^gtf is suggested
r

by by the ^tjtf W^fjK ^ ne distinction which makes her

—
more dreadful is this ^<H;<fifaHr ^e: one bitten by the other
1

cerpent. The word meaning 'other means, other than

woman —sflfacj H*t* 'F^e word 53 ( positively assumes that

the woman is a J. She is a ^ and the serpent is another

^q-. Both are <Rt}-s. Snake-bite may be cared by herb-
medicines— ^iras or mantras. Srtfq'cj suggestive of also

which is referred to in the fourth line. .

fafipforg ^q: —ia
possible to be treated and cured. f^ftRg^ is some desidera-
1 1

tive form without the meaning of. wish. It is merely ^f«r.

This is peculiar. It means to treat and to heal, ^fi^ui: — men
who have i^SlftTfe — power to cure poison by mantras,

^peifac?? ^?Yfiia^ —^Ttn is the hood, mfh— the serpent witk .

36 SRINGARA SATAKA

the hood, means seized like a man seized in the folds of

a serpent, he is seized in the folds of the clever woman

identified as serpent. The TTTf?3Ta5 refuses to undertake the
removal of the -woman's love-exhibition-poison by his muntras.
He thinks it iB beyond his power. He cannot cure him of his

love madness by his mantras. (T^oTt metre.

Cupid is pictured as a fisherman casting his love-

52.

nets far and wide with the bait called woman in the ocean of

^T!7- ^fia^T i s t" ne artifice with bait attached to attract and

entangle fish. His gfeST is known by tbename of —youthful

women in his gfesfr- Her red atvjr is the fresh flesh. JT^dkai*

means —He has a big fish- flag. The flag serves as a mast for
his fishing boat- Sfa — by which woman Men run after

flesh and are caught in jtsjtsj's net. The word jjt4 is

significant — liable to die. That is the fate of the fifth. fafiwif—

the men caught, are dragged like the fish. fifa^fa — fries.

3l^TTT3tiT —in the consuming fire of love. The fish are fried

after death. This j}?^ — the lover is fried alive. The aa^T^
is a3 before, g^?afa^r metre.

53.Warning is given to the mind not to travel in the

forests of a woman's body, or in unscalable hill high breasts.
There the thief jt*t?«I li es * n waiting to steal you forcibly as a
robber. The word is grammatically peculiar, made up of

^ and g^. <^ is. dropped and ^ is introduced bya.gifjjj^;

rule. A similar peculiar form is ^f?t + <Tr& making ^f^ffr*

^XfsB ie the

54. The poet speaks of himself as a cursed lover. " Better

to be bitten by a very poisonous serpent with ^sf^ and :^t$

5

of crooked gait moving to and fro, and colour of the black

 NOTES 37
>

lily,— than to be bitten by the powerful eyes of a woman which

are long, moving, crooked and bearing the colour of the black

lily. better. aa£ sftfiT^T^B'^Better I am bitten by a>

serpent. «| ft^^g^T^e: — I should not like to be bitten by her

«yes. ^— here refers to the woman of indescribable power.

The attributes in the first half apply both' to the black serpent
-and the black eye. As the serpent is one, the singular number
ds used for the eye. What is the reason for this preference ?
The reason is explained in the second-half, tffa? f%fe?*T^T* fefsi

fsff^T— there are snake-poison healers in all the directions.

"firr*$T r?f?T is ^fct-I twice repeated, It has the force of '

in every

•direction.' snqu >*uffsfa:—*They do it not for money, but aa

rescue work which is jui srnT&l mostly. mfel^TS generally —
'would not demand any remuneration for their services. If they

.get money, they will lose their power. The serpent bites, an<i

injects its poison into the blood with its fangs, not by merely

looking. This g?9(£ft of enchanting eyes, by a moment's

glance, injects virulent poison which makes one mad of her*
There no doctor for this, nor is there any medicine.
is The
<*fl&*R is 5gfa<3i. Surpassing the 3tTflf*r
The poet says that he is cheated by five wicked men
55.

namely his five ^f^qs which posing as friends and helpers do

untold injury to their own possessor and owner. They attract

-and beguile saying, — here is sweet music for the ear which
glance. This is sweet t9 to sip (referring to ST^t) Here is

fine fragrance of her body smelling far. The and the

softest

most thrilling touch is only the touch of her breasts. The

plural in ^RRT is said by. the commentary to denote many
pairs of breasts. It quotes a ^ftm Sntra as authority, A class
 38 SRINGARA SATAKA

of. pairs is denoted — f|?c?rT3n5T8T *$fh: —Attraction's are shown

for all the five senses. JTrftrfr metre.

.56. Love is said to compare -

with 3T?9n?ft?T *vhich

produces fits and loss of money

The etc., a sort of epilepsy.

disease is described by a si oka quoted in the commentary. The

eyfs whirl and roll bewildered. It is beyond mantras and
medicines. No number of -Sastraic irrgf&Tf, 3nf?? ceremonies
can subdue it. It frequently, widely stretches out the limbs
and keeps one
(
rolling. The love disease is given the name of

9rn?3Uf — The other SKHffH is curable by the above method k.

For this 3TO?rr? there is no cure. eqfa$3> ST^TTf; firl^f?«Ti metro.

Here ^fff^ft women are censured also in the next

57. :

two stanzas. They give their beautiful person to any born-

nd man, to an ugly man with angry moods, to an old man
with all limbs worn out, an uncivilised village rustic, a man of
low bad birth and to a person suffering from ulcerous leprosy.
They give their body to be freely used by them for the desircr
of some- trifling coins, There are qoq^ft-s who mako-
their person marketable as commercial goods. 'SJffii is a knife*
They are knives which cut' the (tender creeper) of

Viveka. &f^epr is the diminutive form of ^rTT- xktt —

-wisdom" discriminatory, is a EF^T^rfr — which will give great,

benefits by way of affording proper gmi dance in making selec-

tions. This valuable creeper is cruelly cut as by a knife.

They lose altogether the guidance of their wisdom_in the matter

of selection of a bed-fellow. One chooses books he wants from
a geT&rfr- The choice a bed-fellow must be dictated- by
of

-wisdom which is the 3$q^5Rr f° r ^ ua ^ She has cut that

*5^i^'.ol r.s a knife, nnd"deprivcd LciFelf of the nioet necessary

guide namely wisdom. 3Il^jgfc3ftf%3 metre.
 NOTES .
a,
39'

. Sloka. 58. She is described as a fire of Cupid. The fuel

is her own comeliness, beauty and charms which kindle and
replenish the fire. In this fire, the youth and riches of lewd
men are sacrificed. The 3f is qfi'JTf says the commentary.
The. e*rft*T oi the courtesan as a flame is made for the result of
suitability for offerings of f ftq being made.
Sloha. 59* Sloka exposes picturesquely the disgusting
. nature of the common woman's Let it be ever so rosy
and lovely. Which man of birth would kiss it ? 3>TOt is a
vessel for receiving this spit of all her visitors namely spies,

soldiers, tKieves, pimps, dramatic actors and paramours. %2^J— a „

person who is clever and who is #n expert in bringing ^

together a man and a woman. is a beloved paramour.

SloJca. 60. Women are the greatest dissemblers and

pretenders. Honey in wofds. %gRT""This is invariable

fgfi?*— but in the heart, it is all virulent poison only, ^t^fg^r is

35TS5f>2r^- For this reason the sagj is sipped, but the heart
region is struck by with the wrist in sex contacts. ^

RELATING TO MEN OF STRONG ABNEGATION

OF PASSIONS-GOOD fwfae.
Sloha. 61. The men who conquered giTTT are praised as
blessed* The chapter begins with the statement — " Blessed are 1

they alone whose minds are not affected by looking at the body
of a woman. They are described by three attributes One
1
*
—
describes their long white eye. The second describes their big
breasts weighty with their pride of youth. The third describes
the three creeper-like folds shining over the thin slender waists.
The lover looks at her face and the eyes, comes down " to her
breasts, then near her waists. ^T^cTItf^Ef metre.
40 - SRINGARA SATAKA

Sloka, 62. A young woman is addressed — " Stop, stop-

fe?JT — fa*JT — Why do you waste your slow glances with half
closed eyes ? We are new men now. a&w gq—We^ are
different persons altogether. 3^<f ^r^— the youth is ended.

3H?97T — keen desire has dawned. Run away to "the

woods. We look upon all the world as straw. The

commentary quotes the proverbial old text
— *R^|W ijafr

^ffl^
11
—For the man of no desire —the whole world is a straw.
The word S'qjfar is the Yedanta word for ^q^— renunciation
of the world and retreat ta the forests. The word here
calls the Vedanta word to mind and retirement to the wood is

immediately spoken of. The word 51 f3* here is significant. It

means both (1) a number of woi'lds and (2) a net woven with
strings or ropes. Straw may be used for the purpose.

Sloka. 63, In the first-half, the love gestures and over-

r
tures of the old youth acquaintance are described. Why does
she continue to show this eager passion for me ? Why does
she look at me always 31rT^T<T
—-No doubt her eyes have the
same charm a? They beat the colour of the black lily.
before.
What does she mean ? Our old love passion and craze is gone.
Oar fever-heat flame of love owing to the burning of love in
.

the heart being stricken by the flower arrows of JT^JsT is now

extinguished, — poor, woman. Commisseration is
meant — This woman would not desist from the passion for the
old c^rCT life* s^fflcjJC means £f —The 3*f^f—k>ve fife

flame is due to the piercing by the flower arrows of Cupid.

Sloka. 64.Here the addresses are to Cupid in the first

line, to the cuckoo in the second line and to the beautiful old

lover in the third. Why do you, Cupid, trouble your hand in

 NOTES • 41

vain by the drawing of your bow and causing loud noises ?

In the last line, the poet says— his mind is. ^drinking the nectar
of Bweet meditation on the blessed feet of the crescent headed
Lord, * the mind kissing the feet in the whole course of the

^contemplation. He would no more kiss the 31*^ of his own

beloved but he would and kiss Lord Siva's blessed feet
ki6s
Avhich Pawatbi describes from her own perpetual personal
•

•experience as containing 5T^a^ 3Utf? — sweet ^gl STg flowing

[?Ti*n*cT*i;— Skanda IV chapter IV-Sloka-15] The WEs of

Siva are deter ibed as thirsting for this STf^K Tfg flowing from -

iihe blessed feet. Scriptures say 77^". flows from Vishnu's feet
4
f^cjft: u^ yp;^ 3<T. ' she says the same about her Lord
Siva's feet. Sia^^TT^HTi'iiiVf. — lu the second line he asks the
-cuckoo
— " Why do you in vain 'coo' your sweet indistinct cries
guiding musicians in the manner of uttering ^"{s as Magha
•describes. In the third line he addresses the Moon herself.

The description' r%u v3 RT^VI gi^T is very very sweet.

f%fi^ means full of affection f^TJVT means — very intelligent

-and skilled and jji^ means very lovely JTgf means — sweet.
Desika describes the sweetness of the literature of old Acharyas
of the Ramanuja School as 'aiStjfH ft^r JJ^
evidently had this eloka of Bharthru H&ri in mind, In the last
line the mind is drinking the nectar of sweet of the Lord's

•bless ed'feet. It was engaged in stjh of the woman before. It

was fsRUjai — This is now pure ajjja - ^TT%c5f%^f%cC metre.

The word ^jfijftf means —being tasted and sipped. The '«!tf«f

here is of the exterminator of Cupid.

Sloka. 65. Here the poet has in mind Valmiki's .

-description of tbe pure and intense love between Rama and

 42 SRINGARA SATAKA

Sita at the end of the Balakanda. The heart of one was.

established and dwelling in the other's. Their hearts,
communicated with each other freely and without reserve. The
thoughts and sentiments arising in the heart of one ^vere
immediately known to the other's heart which was inseparably
and closely united with the other heart, in which the thoughts
and feelings arose. When the minds_ were so mutually firmly-
planted in one another's, there was no real separation of hearts,
and minds, and any separation of bodies would not effect a_
separation of the rninds. Valmiki's statement was a
preparation of the reader Jov knowing the bear ability of the-
physical separation by Rama and Sita whose minds were-,
inseparably united. No number of Ravanas could separate the
mind of one from, the other. * Han man
u. expresses this clearly .

.in his sloka. While he says — " This qfawepnr sft^T an <l this.

W??*dT Rama 'bear to live solely by reason of each other's,

hearts beiug fe') uf^farl in the heart of the other." This is.
exactly what is stated in this s]oka. In the case of those whose-
minds are united with each other, there is union, even when
there is bodily separation. The converse is stated in the-
second line. If the minds are not eincerelv united but there
is mutual aversion even physical union will be worse than,
separation. Separation will be felt to be more desirable than
union, if there is no union of hearts. 'Better to be away from.
each other' will be the feejing. The metre is go} which
means — 'a typical noble woman.'
Sloha._ 66. An absent traveller sees a number of clouds-
gathering in the sky and is warned of the approach of winter
when lovers ought to meet together on any account.. He-
thinks and reasons as follows:
— " What is the good of my
going home now? If my wife is loving and loyal, she would, #

give up her life, the moment she sees these clouds, as she must-
 — I .

NOTES 43-

She cannot hold her life a minute longer, llama said —

cannot live in separation from Sita even for one minute twi*.
If sh^is not loving and loyal as before, and there is a change-
in her affections, -what is the good of my going there 3> Either
way. it is not worth while to return home. She is either dead,
or she does not love me- enough. If she is dead as she must be
as a true-lover, what is the good of my going home after her
death ? ^fi^HT metre. The JTffasi flies s^f? here.

Sloha. 67. The poet addresses enlightened men in general

and appeals to their wisdom to desifit it from the paltry and

momeutary pleasure of union with woman. Make your

women-companions —the qualities of ojjsnT — compassion for

distressed, Ifsft— friendship for equals and s^f, 3^n:,

gfifrTr and 3tf*Tj are recommended by Panjali's ^'tfTTj^ to be
constantly cultivated, and the fruit of such cultivation is

fe^ S^Tp?*? and then what is call ed =3^ vrn 3 5? r flow.

^^?r~meansthat the stream of thought will be =£-f -
5?^.
These are all aids for the attainment of the £T^^T<T?TiTff^ and
55€j— absorption into q*s?fi^ which is pictured in slokas 98 and
100 of g?r«T 5133?- The words ^nr> ?Nl fti'e suggestive of
the iftjTCj^ prescribing the cultivation of the three qualities

named by words in the feminine gender, and are ^escribed

as "companion women. " j^ft gf^Srt" 571^1 Vrr^^TT^:

Rrafltff^rV Wl?l3l.) The poet says in the SjitstTT^—

c
\iTc$i[?Tift S^ft ^0 ^1 "—Either a companion or a ^fv
companion, being a* hill cave. The word si^Tf is suggestive
of the 9£tTT3£3 -
^cist^T sr^T
'
—These women-companions will

rescue us from hell and from re-birth. They will usher

our absorption into tHHfP^ which is the ultimate goal. Im
 — —
•44 SRINGARA SATAKA

the second-half, the poet says—" Neither the heavy circular

breasts with necklaces hanging nor her buttocks with gold

beads sounding, will save the man. 5N<n means — saviour.

3T(in *| ^isj surely tbey will not be our saviour from hell.

y>rtf%*i ^mo^.— words and *u^|s are by words— we

talk of ^W5^"^f5r»^ of »gfjjf§fti**«r Holy things
which will help in the attainment of freedom from -
\mM
means w^oft; £^q5 means
metre.
^— are used here in an ironical
vein, srf^oft

S'oka. 68. In the first-half, the continuous flow of ijeft

TO a s a result of qtJT(¥?Ufl *s described. The man whose mhid'

is blessed with such a flow of &5ft» 5^°ir etc., is a ^cft C^y?^)»
The word TJErfo means— the dawn and appearance of full J?sft

'
in the mind after long practice — 3J¥qra • afM^BST tae 'JfWft
must be unbroken and continuous. Where should fl^] appear ?

5Jlr£j"JT«T$fr 111 fc ne 60U an(i the rnind

-1 (i.e ,) in the soul with the
mind. * may mean* gfg\ The meaning would then be in
the and the mind. This meaning is better because they
• are described as becoming —thin. By sftrr/vsrrHj gfj an0^
mind become very- minute and thin. How do they become
thin ? —Because of their being subjected to 3ftiTf¥*ir?T &s a

*<JSPT —as a hobby indulgence. Gambling, drink and other

*
determined indulgences are called sg^H — something pursued
constantly with eagerness and obstinacy. In the place of other
s^^b ^ftnt^fH" engrossment is indulged in by this blessed
man. For such a blessed man — what good is there from what
are described in. the second-half namely the sweet talks, the
honey of the lips, moon-faces of women and* contacts with them
with the enjoyment of her fragrant breathings and embraces
 i .,

NOTES 45>

etc. The Vedantis say ^ff?frT is incomparable. In tfr^ffl

though there may be no couple, still there is sweetest ?ftr

They praise STrjfffrgji— self alone being the companion of the

self.
c
Although the self may be q;^ ^f5cft?i*~it is pictured as .

^fefffa itself ^fcR^T ?Tf^#^ which poets use —points to tbis.

paradoxical truth. It finds in itself all 3TM; 3 S derivable from

women etc. The eTfpR^ includes within itself all kinds of

33R^ HR'iHWTY^ — Q bard embraces, the sweet fragrance of

her breath is enjoyed at close quarters. Rl^Hoft metre.

Sloha 69. When we were enveloped by 3^rr3 with all ET^JRT

magic exhibitions women, we perceived the whole world

like
to be full with our loves, and we dreamed and fancied of her
love to be every- where. One is madly fond of a thing and is

constantly thinking of it, his mind being over fall of it, sees it
everywhere, and sees everything as that thing. When Rama
ruled, people became *u thought, TTfftg was constantly
thinking of Rama in both fear and admiration, and they saw
Rama in every tree. i{| constantly thinking of in fear,
saw the 5fj|<j as f;cauTO * '
WT?^^ <T*?ra 5TCT^ ' says Suka. .In.,

the age of youth, when we were thinking of our woman only,

we saw the whole world as she. What was wrong with the
eye ? The man with a jaundiced eye sees everything yellow.

The eye disease of fafe* was spread in the. eye by reason of

too much «pT*y and the eyes therefore misperceived the srn^ as .

the woman doted upon. That was the power of 3*5TR. When «
there was ST^TM and consequent distortion of eye-sight, that

was so ; but now ^^T*ff when our eye and vision have been ,

cured of the disease by the application of the viffiH — medical

ointmeut of f%33> spiritual wisdom which is cfgcK —more
 —
48 SRINGARA SATAKA

are false pandits who cannot truly and safely guide men?

^3*ns?o!?$*. • ffrTT^— meaus a deceiver — one who misleads.

This pandit misleads both himself and others. He cheats
himself and others of the wonderful pleasure of young woman
contacts. This sastraic pundit practises and advises others
to practise q*(t. flq^ and other and promises to himself
and to them the attainment of thereby. The fruit of their

which they advise others to follow is ^an» It is well-known

that there are celestial nymphs any number in to associate

with the new arrivals in ^ft. The nymphs are ever so many
and offer themselves voluntarily to these new-comers. These
pandits despise the women here, but want to get to ^jfr by
their spsf and contact the nymphs. ?3r73> *s a *!55t%

is wjrT. aq?r is the practice of if k with fasts etc., involving

restrains and pain.

Sloka. 73. Men are rare who can conquer the pride of
Cupid. There are many men who can tear off the head of an
elephant in ruts. There are men who can kill a furious lion in
the forest. But and others of
I solemnly declare before these
—
might, and prowess, STSII most emphatically. Such men who
have the Btrength to subdue Cupid and his pride, ST^TfJ forcibly.. —
are rare. SffTiU - may be taken- with ^q^3^ an(i with sf^tfir

The commentary says for subduing the pride of eft*?- Grace-

of the of ^TtT—Lord Siva should be obtained by devotion

to him. gSTSflfk^T metre.

Sloka. 74. Here also the poet uses the emphatic way of
expression of and 3T^?j he began with
vfr^cf }
in the first eloka

(70) The same Vj^ri and rTftt^ are use(* * u sloka (76) also.

The last line beginning with ?Tlc(c^ specifies the limit up to which
 4 —
NOTES 49

^??27R? control ^ssif — sense of shame, TEr^ modesty

can hold. They cease and vanish when the arrows of glances
are darted from the eyes of gay and sportive lasses. Do not
arrows require a bow to be darted from r There is the bow of
Cupid in the shape of the two eye-brows on the forehead just,
over the. eyes. They are the bows from which the glances
dart. The. eyebrows are bent and knit when the glances
shoot. The bow is drawn and bent when the arrows are
darted. The same thing happens to the bow of the eyebrows.
SH^oiWTcir. —The bows are bent up to the ears of the archer.

"The eyes naturally come very neai» the ear, and in darting
these glances, they are further lengthened so as to come nearer

to the ear. Arrows are generally winged. The blue eyelids

are the wings. The qgq^ is a full 8(333 The commentary
gives the name as Hff^^g^fS ^FW^qepTcSgR: I S^TTM Wl^T
^fO^ sJT^rJ when the arrows are darted, he at once goes astray
from the right royal road of good men —and g^f. He will

keep in the right path only till then. ^fcjinUT 5UT*Rv—

He will have mastery and control over his ^fzjfgs only till then.

*Ti^( $3TT fefii— He will heed shame only till then. <=fH^
T%>i*i aft ^Tr^?5T?f"-3 e "will hold on to modesty only till then,

f^vftatn's famous slokas of advice and admonition to Ravana

beginning with *
in g€5r°€— trf XIV— " tffTOqfifea

f^UTTtf STT^T* " The commentary quoteB a very apt sloka from
the 5r«ft*3g^^1 — That poet must have been inspried by Bhartra
Hari.

Sloka. 75. When women make their approaches taking

the initiative — 3fTOT~« °^ l° ve beat, and almost in love

madness even the

, creator ergl would not venture to come in the

Siingara —
 50 SRINGARA SATAKA

middle and cross her "wish by throwing an. obstacle.

%$f%t
SJTefrg —The beauty in the word antTTg is that the crea'tor

cannot interposera veto by an obstacle. ^[cKl even he

would be' afraid because of the woman's angry curse, or because
he might himself be attacked.

. ShJca. 76. The great assets like (1) elevated character

(2) MaBtery of all Sastras (3) high birth and (4) wisdom — all

these will be able to help the maintenance of self-control only

till then. Till when? Till the cursed fireCupid of the five
of
flower arrows begins to burn in the mind and body. Cupid
ttIjjj: is the fire. fjcT: is* cursed Cupid, gqg
1

: qsT—The
3 3t5"' enumerating the five arrows of ¥T?it«? is cited in the

commentary. The here is tt^ITO's fire. ^^5T^fS ^735-

Sloka* 77. Where is the man who becomes a follower of

good path in this ? *JT*M means aftref: Fit for walking

in proper path. The primary meaning of means —

a fit person.

The word maJ be taken with farr&: — very very rare.

It may al60 be taken with STt^fa- —the previous word. With

good illumination of knowledge and wisdom. STF^Jtsnr
Though he has read and understood the Sastra. sfjjfoicl5T*itsfir

*\zf is cftfo Sastra. JJ0R is repetition. Although he has

repeatedly studied the Sastra and absorbed it. What is

the difficulty ? Why should. such men be rare! The reason is

given in the second half, q^— because cr^fe^ in this

In the second line —words HBRi ssfis^ were used. The

crooked creeper-like iron- hook with a curve at th.6 end, unbolts

the bolted door of hell city — gfr* by inducing

illegitimate and sinful indulgences which invite punishments in
 NOTES 51

the shape of *m> 3"nfifT» When he is taken into fffffa of hell>

where is the hope of HSftf B ? ^«t(£ J-|f*cT —unhinging the bolt

and opening the door. What is the cursed iron hook by which
this grOTSft of lovely eyes —unhinges the bolt. Her gr?T crooked
stfijTs
a
(eyes) ; her ^fes* curved ^J^art
-eyebrow creeper

*T3R? acting like a hook. The j^jt —curving movement

-of the brow is also suggested by ^rinsftori ^fepl is

contracting. The contracting of the eyebrow is the action.

^r*T means both and ^TS^ftcT —breaking open the

door. ^^ET ? 3r metre. * •

Sloka. 78. Cupid strikes cruelly, a creature already

cruelly stricken by many a malignant disease and physical

defects like deprivation of limbs etc., A dog running after a
Iritch is described, ^j^t:—lean and emaciated, ^n?:*—blind of
•one eye. lame. W3<JU%3:— ears torn. g^$f%^:—
lost the tail, Efdft — with ulcers. <J«nTp^T —with pus oozing,

fefir^ sra: aarf cTrTg: with body covered by hundreds of insects,

•of various kinds, gi^j suggests that insects are permanently

there breeding. §jv*( STTST — afflicted by hunger, ^ftiif: old.

fqfa^ is a pan or pot. 3£qT3 is a broken piece of a pot. The

pot contains some food. The dog thrust head into the
its

mouth of the pot for getting at the food. In shaking the pot
for reaching the food, was broken, and some broken piece
it

got into its throat. Or some playf al boy may have put round
-its neck a jn^5f of. broken pot pieces. In this condition it is

•charged by impetuous Cupid, and pursue the bitch madly.

IjfecT 133— Cupid would not refrain from sending his love-hit
^charges into this badly stricken creature. The commentary
 52 SRINGARA SATAKA

points out the word here qualifying the verb gf?cT has the
sense of siSfc^Rttn^ttK* He would not hesitate to torment

it -with love passion. It is almost a dead dog. Still Cupid will

afflict it.

Bloka. 79. The poet says here that men who foolishly
discard association with the fair sex by marrying and taking
to a house-holder's life, and go away into forest life or wander*
ing life of a fvig are rightly punished by being made to observe

nakedness, baldness. 5?-fr matted tresses and head, cp-qrfa-};

wandering with beggjng bowls or q^f^rg —by

that very whose gi*7 — sealed treasure in the shape of

•woman- this man in the name of $f \l q discarded —the entire-

fair sex who are valuable sealed treasures of sprrar. g^-f-

means-shape or sign or a seal or a stamp or a ring.

3~?fl%T sets all his hope on his treasure in the shape of a woman*
(The meaning of sign is woman's Bhape, the sex sign) fffprft — is

described as discarding from a distance anything in the name

or sign of a woman, ^ft may indicate married life with
ring exchange. This man. discarded women altogether and
wanted to eater {T~2W^ft despised women who are-
'

tl^Hq's valuable treasure, on whom he has set the seal and

stamp of his precious hope. Why ? Because they '

are
"^[^^CTc^n — of —most valuable treasure of Manmatha,.
Bhovering on him the fulfilment of all his desires. ei£i<Tty~£

will be kept in sealed boxes. 5?Rf?r*T ^rfccf —Resolving to have

nothing to do with any sign of other 'sex, they renounce the
house-holder's life and make 5?ERS?T- When they make q-T~^T>

they must either become f^Tl^'u —rude men or clean-shaven-

head men (jjfigcf Sanyasis) or qsf?t*3 meja-men with five locks.

 —
NOTES 53

•or bearers of 3f2 or wandering mendicants with 5>cf[<£ —human

skull in hand, ^PTifis-^: -
tr3iftT<3 is a founder of / the Sankhya

system. Having evoked the anger of the great king Cupid by

insulting his most valuable treasures in the shape of a woman >

they invite upon their heads the cruel punishment of King

Manmatha. Deprivation of cloth, and being sent out naked is
one punishment. Women bear the seal of S^TT^T on them as
the treasures and weapons for him to conquer the whole world.

Sloka. SO. Munis living on air, water or leaves of trees

-ajid reducing their body in physical strength by the most rigid
austereties like Viswainitra and Parasara with very little blood
or flesh in their body went into love impetuous madness on
mere sight of the lotus-face of women of very lovely beauty
i

gtrsferi — would it be possible for eaters of table rice-food with

'plenty of ghee, milk and curds to control their e[f?jf3T-s ? If

they are able' to exercise such control, the Yindhya range of

mountains will float in the ocean. The 3f35c£f{ is 3flfi^T^tf^,

Viswamitra's incident with Menaka and Parasara

1
s incident
with Matsyagandhi-daughter of Dasaraja-King of Fishermen
are well-known.

DESCRIPTION OF THE SEASONS WHICH

INFLAME LOVE-PASSION
Sloka. 81. The seasons provide S^T^f^TIf -s -which kindle
and inflame 'love-passion. In the first chapter, he describes women
who are 3ff557 35TrirfH5"S. In the closing chapter, the seasons
. with their love-kindling, elements are described. At first, sweet-
scented gentle winds like the southern winds are mentioned.
'The chapter opens with qfJjToS^: (charged with trftffa.) The
 — »

54 SRINGARA SATAKA

poet's ambition is that these verses should be full of fragrance-

?fST<H JTTCo ^ith TivQ *?T<¥*Ii »T?3I are powerful kindlers of love-
The branches of trees bear new sprouting leaves. The edges,
of these sprouts kindle passion. In the second-line the mates
of cuckoos with deep^ passion and with sweet and joyous throat
having eaten new mango tender shoots, f^gj means-the trouble
given by the crows, g ^ ugr keen desire to meet the mate,
makes the cooiDg cry very sweet. On hearing the love cries,
of the female cuckoo, love is inflamed in the lover's blasts.
Last come the moon faces of women with very few sweet drops,
from the face, because of* the cool wind. The sweating is a
sign of inward passion, means *
rare \ Repetition of
the word fq
1

^ twice gives the sense of *

very very rare.* The
wor<f ^jjij would mean primarily — vomitting.*
' The word
would be bad usage if meant to convey the primary sense
But when used in the sense of merely coming^ out or flowing.
the word is stated by Vamana to-be 3?r5T§^?- Here it is so
as pointed out by this great commentator. The face is suggested
by c^fq- to be a ^sjfgnsr? stone with water drops trickling-

HWffiSr*! ^isqi— when the spring i6 progressing. tqi^qT —in

this world, ep^r ^ 3ff?ft 3Joft?*i: who does not gain an accession
^ to sweetness and loveliness ? frf^oit Metre.

Sloka. 82. The last line contains an ^TO^ftf^qr^T a

general proposition from which a particular is proved, jjg is
spring. JT^Jt4 — This spring season which has set in, feff^orr

SFftf^n: nfg<n% — Torment separated lovers. Sf^ft suggests

that the body is felt to be a burden by the separated lover-
With what CTVR8 ^oes ne i1^^ p&in on them ? The ?TP3*1" S

are sweet indistinct love coovings of female cuckoos — $t%3t

 * —
NOTES 55'
*

means sweet and indistinct cries. ^t%^rt —though ^fiffl

class is meant, the feminine suffix ^ doea not come. The

5
grammatical rule 6
^ptfe^r 'STT^Rfqr exception for this word
getting sit instead of i[ as the female gender suffix is quoted
by the commentary. The other CTt?«T i fl the gentle fragrant
sweet cool jj&q winds, JTO?? being covered with sandal- wood
forests which contribute fragrance and coolness. Are not all

these Tjgt — sweet like nectar ? They must sweeten life, not
make it bitter like poison. The fourth line gives the general

proposition to make this possible. fi|lf^ — In times of distress

like separation from dear love, even, nectar becomes bitter and
dangerous to life as poison. fiwTKT - TOT3^T3?f?I —The suffiS
1
is "—the author quotes 4
41477(3131317 ' g?cl means alas.'

jjm^for metre.

Shka. 83. Fourth line says

— " In the month of the

pleasant nights delight the heart of some blessed lovers.

^fei^H m*S —when the sweet-hearts are by their side and not
absent. Their presence accounts for the sweet enjoyment of
all these pleasing features. The word qi*si is very important.

f%fe fefilct is the assemblage of love-indications on the sweet

heart's person, joy tears etc. The commentary quotes the
55 3l<n ^T^T-^r^TR: —They are the abode of these love-speeching

bodily features. Indicating SflvJH only, the singular ie

,used as the commentary says. nV3TCT3CT: With their pleasing

graces, they are slow in their movements. The gait is

slackened, ^fif c^f^^^Tri^ 3^^: The sweet cries of loving

female cuckoos fall sweetly in the ear. SfcWW — B a

bower of flower creepers smiling with flowers. ^f^py§: ^c^fefo:
56 SRINGARA SATAKA

^T*T HtBt —The company of a few persons of good poetic talent

and taste. KTST^ft: g'W sp^r: - The lovely rays of the moon-
with all its sweet environments. And with his sweet -heart
by his side the heart is delighted Sfi^qsrc is *TgOT Assemblage
of so many sweetening things. STTf^fo^fecI metre.

Sldka. 84. The cluster of flowers in the TTffia?? tree

which is red like a fire of burning separation, burning in the
hearts of women whose husbands are absent — on travel, srar
is likeness. 3>55WTT<T^<ft .showing likeness to; an offering

thrown into the fire of burning pain in consequence of the

absence of her beloved husband on distant -travel. STFcf^cft

means l'
spreading is TOf^ tree. The *rgfft cluster is
gazed upon with eagerness by female cuckoos. In the second
half, the cool 3?35*T winds are described. is -

0ift<3<JS is sandal) The winds are soft, qrsg* is a,

stealing thief. RRVTTT is thickness. They steal the thick

fragrance of young mz<5 trees bearing flowers newly. The

fragrance goes very far. The ^<tet is shown by the reference
to sandal wood forests covering the hill. These winds lessen
the sense of weariness and exhaustion in the body, and also the
atmospheric heat and consequent sensation. of heat. Here 3CT~<T

is described. $ir^3yfe^tf%cT metre.

Sloha. 85. Women angry with their lovers for some

reason or other, may be suspicious of some intrigue and repel
the approaches of men and be stiff on account of wounded pride,
dignity and love. That stiffness must disappear immediately
on the blowing of the j^ssj wind wafting sandal -wood fragrance.
The stifEness will continue only so long as these winds set in.
 i — —* •

NOTES 57

Sloha. 86. The sweetness of this sloka is exquisite.

"^c^ST is the keen longing for meeting absent lover

whose heart
will not be kindled with sach a longing when the atmosphere
is charged with the fragrance of the petals of the flowers of
the 9§3>r{ trees. *s a numerous collection. ?JT^5<| means
*'
heavily laden with 3frsrt*
M -0 fragrance
smelling far and wide*
-ITg spring is full of usj and the description PTgtSTgfa^WgT is

full of the srsrf sounds of ?rg -

jr^^^t" being intoxicated with,
honey and reeling by the intoxication jt^T honey-bee. The-
j"oga meaning of drinking honey is also very appropriate.

Sloka. S7. All things set out in the first three lines
Increase ^ and jj?:t -
(s^TTstl) in summer- Such features of
succeeding seasons as would kindle Cupid are described in the
slokas. First line speaks of deer-eyed women. They are cool
to the touch, cooler than sandal purest srsgr^S -
31^5 is
pure. is doubly pure, immeasurably pure. *^r?r^5Tftt—

xooms with water-sprays a|?$JfTTR —flowers ;

^NJ^ —moonlight;
3T?2t JTScJ gentle wind ; gjJ^R; " Slifa flowers which blossom,

in the summer. ^pT^T??: may also mean $TfJ$ poets to whom

the poet referred in sloka (83). This would avoid the repetition
a
by reason of the word §§rrrft in the second-line, gfeg^^g—
newly swept, clean upper stony floor The prefix in fij^qfef

means 'very intensely.

1

3Sf?3I%c?3i metre.

Sloka. 88. .Dt^tEKrif —n the summer season. ^J^Rh*.-^

men. of gnj acquired previously. 15 ^ *J*sl
= en]oy all

these pleasures. What are pleasures recounted in the first

three lines? ggrffffc;: ^jf;— flower garlands with aiflft^

fragrance ; g2T delightful to the heart. sq jfiTT^T: Nature's

 —V •

58 SRINGARA SATAKA

"wind is itself the cool breeze-giving fan. Or tlie breeze is given

by Pankas or other fan- contrivances. xi7jp¥toin— Nature
light in the shape of moon-light. fl° wer dust. ^T^r^:—
a pond for water sports etc. sandal -powder or paste,

qftg fa^lj —fine intoxicants. gfrTWr^STg — clean terraced 1: floor*

SRfJ ^^TH— very spare dress or cloth of very fine texture

*J^3TC5T: —lotus-eyed women, lovingly looking at. f^rof^triV

metre.

Sloka. 89. ^tffe^y —All this. In this sloka, the last is-

^5?te?rnft3T: which was the* first in the previous 6loka. Here

also we have ?t^tit?3T: with the attribute of f^agtfir
immeasurably fragrant. Here we have the lotus of the sweet-

heart's face. In the previous sloka we had q'gsiCVTit lotus -eyed

women. ?J£Trg£ Wff- The mansion is clean-white like

chunam. ^J^ff^jfer: 51 SO*?:— The moon with the black hare-

like mark is shining clearly. The black mark in the moon
enhances its beauty, ^firfoi 3?*ci: 5T*tH ^Ofo The moon-
with love passion always produces intense internal agitation.
^ 3 ih^Q HSTU fog^f—But not at all in the man who has turned
his face from desire for contact with sense objects The poet
in whom €Hr?3 has dawned and who is singing the ^{R^cT-J
more with a view to inculcate than to inculcate 5SlTfT>

every now and then in the middle speaks in praise of ^^(TiT —

"
The 5T<Tfc is purposely placed between ?ftfar &nd 311*%
ftnafi<ift metre.

Sloka, 90. Here the winter season itself STTJ^ (feminine

gender) is described as a young cjirRT«ft by 35^. ^
<(gil — To whom will she. not give joy ? The second and third
 ;

NOTES #
59^

attributes should be read .before. Tliey make .out the gr^°it'

garb of the winter season. f^^FSflcft g^JJiTfi^ — The winter

bears tjie fragrance of 3?rf?r flowers which blossom in her. The -

a^oft has got this fragrance both naturally and by the flowers
she wears in the season. 35rcTft5T<J?Ttgf WTI — She has heavy
<TOftT{-s which means both breasts and clouds. Both of them-
are 3*Tcf~~high and q^;j — stout. By ^q— the %q for the
winter is acquired. Winter kindles love-paasion. The poet says,
she does it because of her being comparable to a rHjift by the
following two attributes. 5TI^ is so *called because of gqo? in.,

abundance. sr$q is meant by the prefix 3.

Sloka. 91. g<sft is the person who is blessed with the^

company of his dear. is he who has the misfortune of

being separated from his dear. Kalidasa says

— " On the sight

of the iiq. even the fj<sft has apprehensions about his dear's
safety when thunder and lightning induce fear and sense of
danger.** Here the poet says, both and afl^^-s are filled

with longing to be united with their dear lovers at once.

R'Q^Stjf^cT iNf — The sky is intensely filled with clouds, ^tto:

«E?3T%;^r: —*^fefft means full with young sprouts,

shooting from the ground. The sight of these sprouts incites
sprouting love. ?T~>73T5T: winds.- The name is apt taking the
meaning also. They carry the fragrance *T3$£5; $5?9r?ftf3«V:
^Z5|: is fnfw%^>r— blossoming in mountains in winter-

Elalidasa refers to fresh i§Z3( ^g?y-s with which the offered'

pooja to the iro- -The poet has that in mind. jr^JSH is

5ra2JJ25T 55J*T mentioned by Kalidasa. ^j^-tree flowers in.

'60 SRINGARA SATAKA

winter. The scent of those flowers is carried, srrrft^ means

containing the fragrance of. ^fl^crr: — The gardens and little

forests are jtq —lovely by reason of —indistinct and sweet*

'
%$rcrer - E£3> cries of ftfrfe 555 groups of pea-cocks. 'jTffeft
4
Metre. Sc^qfsfl - ^$1133^ I
- ^sftfa' etc., of

Panini is quoted.

Sloha. 92. The poet is all pity for the absent traveller
suffering by separation from his love at home. What can he
look at ? Upon the sky # are clouds in thisk groups. g^TS^s
— first means *
cloud
1
; second meaas *
thick.
1

fcT^3»
—
'on the sides.' rJR*ftsfqr— The hills contain. ^NvTzrsjjn -
Pea-cocks which are involuntarily made to dance by the sight
^of the clouds. TtfffiTCN' 35^53 eI3a5i— The earth is white with
young sprouts.

Sloka. 93. Here the poet is all sympathy and pity for

women separated from their lovers in this winter season. On

all sides, there are seen things inflaming passion. f^^^l
f^sfact —here there are flashes of lightning streaks. She
trembles and wants to lock herself up in her lover's 'embrace.

5?T. 3»cT%*<fh — the spread of the fragrance of the iarfe;

tree flower. §3: ^^^fh^Zftfoh " srt?I*I3^— Here the

clouds are appearing with their thunder peals, ^-f: %$t^tgf-
—Here the sporting and love joy cries of female pea-
cocks, tx^ CTgcmrc ftrcsRssf: 3>*t *rrsifcci— s*iw»r: is

STgcflff — with these love —inflaming things. Every day

will be too long and unbearable. That is the effect of the
.plural word i^Qf;.
 —
NOTES 6b
Sloka. 94. Here, women
going in quest of their lovers at
night in drizzling rain with thunder and lightning are descri-
bed. 3?qr^*\ ST^I? aHf?T —the darkness is very thick and pitch. It
is so tfiick that even a needle cannot find place and move in the .

middle of the thick darkness, sjvrfa snssfSS ^ftsr^ *T?q — .

The sky is elated with pride by the noise of the mature water-
charged clouds. The reason for its thinking itself a jrjg very
*

wise-is because of its dignified loud thundering noise. gy=j

jrssy —
one who thinks himself a very learned and wise man,
is

but who is not really learned or wise. Shallow men

thinking themselves very learned are called sn^ jjsij-s. They
will make very loud noise in ^*n-s. As the sky makes such
noise, it is compared to a wise acre who noisily utters empty
words. The thunder from the skies is inarticulate and empty
of meaning. So is the noise created by that vain man posing
as a pundit. 975? ?T^F is a peculiar form. *
g?i?^f4 sfr=r *T?*7rT
!

^fa— JSI^ T&V. The commentary quotes smiTJTR ^3ff '

'

is retained in in the compound, jqa is water drops.

^*??THT ^ fa^— when rain drops are falling. At such

a time, they are going to meet their lover in his place.

^TT^rssft is lightning: HT^lfiwr: fr^facT — is the illumination

by lightning. It is gf^TESEJT^q—lovely to look at like gold

streaks. The lightning flashes light the way and help the
darkness. Therefore it gives joy to women walking in the

road qRf ST^mfe. $Jr£ is joy, is the Accusative case

Singular. sr«T?ira— spreads. 7^rH' 51 Sl^fe— At the same
time it causes mental pain to them because it exposes them to

the vision of people walking in the x road. ?^rft from the root
335 means fr the vanishing of joy. Who are these .
 "62 SRINGARA SATAKA

"women? They are sS^CTTT —incontinent women who are

called afirWTffcSrs going to their lovers by appoinment. Her

3ff2TOT is given in the commentary,

Slolta. 95. In this si oka is described the joy of those

luckymen who with their consorts are locked up in. the hardest
embrace for long periods. When it is raining hard and it is not
possible to go out ; when the weather is chill producing shivers,

StW^^ a ^d the sweet-heart has to voluntarily embrace

them hard ; when the cool winds carrying water drops help

to relieve the fatigue produced at the end of long sports. A

winter day is called ^P§^- The winter days are charmingly
described as becoming gf^T " indicates wonder. To these

fortunate men — g?*TT^T very bad days would become very good
•days because of the fiUT with their sweet hearts as described

in the first three lines. is pouring rain. >jfTf «qT<T.

That is a fortunate thing because it prevents going out
altogether and compels the conplles to be together,' The cold
shiver is also a blessing because it brings on and is the occassion
"

fafir^l for being embraced by the sweet-heart ti:^ — very hard. "

TTl£ OTTfas^if^The P reax ST is also very expressive. The

-embrace is sweet, loving and hard. By whom ? ait^rTCSIl -
The sweet-heart of long eyes* This is also very su£gestive<
With her long eyes, she looks lovingly and intently long on
her husband. This is by a woman which could only be
rarely had if at all husbands value very much. Magha-I
sarga describes Siva as valuing greatly the STgT ^
3 by-

Par vathi trembling when Ravana was shaking the Kailasa^

The word 3<3>*<T is suggestive. In the shiver, the body moves
-np and down naturally without any effort. This also adds ta>
 a

NOTES 6J

the sweetness of the embrace with upward and downward

movements without effort but with violence on account of the
shiver ^ftcftwr fafir^i — is an adverb qualifying the verb
f*E*irf^5reinJ^. In- the third line are described cool draughts of

wind laden with water-drops. sfi^T— They are proverbially

-said to remove fatigue after long sports. This is another
fortune. Fatigue relieved, desire springs up again on a feeling
•of fitness. The is f^^^WFr gTS'H becoming ^f^[ is an
apparent contradiction. Bad day is the etymological meaning
*of the word ^f^JT- But the
^fe meaning it conveys is a
''winter-day which may be pleasant. The contradiction is
1

removed by taking the ^fgf meani?ig of the word'as a Vinter

day*. 5T[^$yfir^%3 metre. The faftel is only an 3ff *r*? —
seeming contradiction. There is no real Orftg but only a
seeming feftq.

Sloka. 96. Here seas on i 3 described. This is shown

toy STM^ 5TI?£ in tae l asfc ,
l ine Drinking season
•water which would be crystal clear and cool. He who does
•not drink this water coming from the goglet bent by the
-creeper-like arm of the sweet-heart wearied by long sports.
When the water falls from the goglet, it is mixed with the
-moon-light shining. It is the 5Tf^ moon which is proverbially

lovely and cool. He who does not drink this wafer as described
here is a man of very dull and poor gnu —too poor to be active

-and to move, and to set itself in motion. 3^5T*T f*T5IT: Sl^ffi:

*THJT^ S^fa ^ *T«ir This t

is feqrft^TCTi qualifying

ftfafa she acting to drink. is a goglet vessel. a; — ia

the aftra^ suffix used here in the Ablative sense
— 'from the
^vessel'. It can be used for all cases. The other compound.
 •

64 SRINGARA SATAKA

word beginning 'with and ending with BtTcpircV is also

fetfrfcTTOOT* The bending of the vessel so as to make the water

flow down by the creeper-like tired arm of the beloved, fatigued
by long pleasure contact, adds beauty and interest. "When* does

be -want and get this water ? '

When unbearable thirst sig^r

wmi has come in — sfterlTtf^JHsai: — qtecTr - 3354*1 g^ciT - Sftf^JT

She is also very tired. The sports began after sleeping half the~

night — i.e ,
fore-night T^g<?f?Ra'. this was also the cause of the

thirst. fefjf^fe— in solitude on the mansion. ^frg^r

metre.

Sloka. 97. Here, the dewy f n?rT season happenings are*

described. Fortunate couples lie down happily in this season..

WfasHT^Snq"! is ghee. Their food in that season is mainly

curd, milk and ghee. The commentary points out that .curds,
though not helping warmth like milk and ghee are
recommended by medical books for eating in the ftf??? for

longevity, tffq; is a neuter word, ^fq- g-jsf *?fq# araftrr ffcf—

<jfa?£TOfwf^ 3l5l*T h — When he and she —masculine and
feminine combine together, the combination denoting word
must be mastfuline in the -
*T%E 3T?fi^ —tfRaS is

coloured. aTfeBTfa 3f9Tfa fasffa ^fcT -

513 (ft? 3*3 is kesari
kumkuma paste. W^&l W^k 3*U <TOr f^nft MUX S I

fsifelh flfW — exhausted by various sports. sparse

qRfsFft5R53T$3T> ^tT— circular ;
3;^;—big. Here the ^iim^t
voluntarily makes embraces. ^^^^S'jrp^rTJJian <JpT is a>- —
number of betel leaves. With mouths filled by betel leaves..
 i 5

NOTES 65
*

gstrr: —male 1 overs.

^J&r^^^H
—-in well-locked up rooms
affording good protection from the cold dews. Sir^faN^fetl
metre.
Shha. 98. -Cursed are tliey who ar e not embraced even
for a minute by their deer-eyed consorts whose warm touch
will give warmth in the dewy season, gfgfTSTl^STT — she is
able to fire warmth in the cold weather. In this dew season,

the honey bees drink the honey of the flower blossoming

then, and are intoxicated. The colour of the js^s matches the
nature fijSf|£ fruit borne in that season. TtRTi is a name for

—tee. Qjj^ means containing two Vs fos. ETI^T means

dew. The beautiful JT?^f{ trees are finely shaken by the dewy
winds. ^ojoSjrr — holding fast to her lover by arms put round
the neck: Young men^j T ; s who have not this good fortune,
their night passes very heavily; This is terribly painful to
pass, like qjT^W giving unbearable pain. *ufflHt is a night
consisting of three 5jr;qs. 3t(3T33TRT — Each qjTT *8 very long and
tedious. metre.

Sloka. 99. The cold winds in this cool weather act like

Bfes paramours by their doings described in the first three

lines. The biting cold winds kissing the cheeks cause the
making of $ft{^[{T noise involuntarily on account of the biting
cold touch of the winds touching the cheeks. The winds
dishevel the hairs of the , head which are scattered over the
face. This description would apply to the paramour Tgre^J
3*$5lti3 — n the bosom from which the covering coat has

flown away by the wind or by the lewd hand of the fa*. The
blowing of the chill wind over the bare boBom produces <J^^>
in the breasts (i. e.,) makes the hair stand on end snqT^ZT^cT*

Sringara —
 •

66 SRINGARA SATAKA

producing. The winds cause the thighs to shake and the cloth,

to drop from the big buttocks,, always is common to the Rrz -

ffRl* ' %%W ^ * <Tr53 By Paninis Sutra '

^ 55.*
•
metre.
Sloka. 100, 5jf?TC: JT^n. — This cold season wind
^srfar— now — very much. ^(S^rg 1

^cTWT-^PJay and act

like the —beloved husband towards beloved wives. How ?
^SfRt^^r^— (1) scattering the hairs of the head — dishevelled
(2) ssihjf^rq^ causing, the eyes to close (3) ^fc^ra: aufocr^""
forcibly dragging -the cloth for stripping (4) gsfc^tT affTcT?^-^
extensively making the hairs stand on end. (5) ^jst: 51^^ »

srszij^— slowly producing shakings in the limbs (6) 31*

mi ^C^Scf?^:— again and again producing large cftcEfta

from her mouth on account of the biting cold

(7) qte?T^ rudely dealing with the lips which cover the teeth,

^l*?IT1*T " ^TScR^Wfff —acts like a eprsj a dear lover.

Commentary quotes 'sfiUlMl^rcrt'* The suffix is •

mm
is a word denoting an y% Similar words are JT?q- s 5Ti: Ef-Ji

^p. Here the implied ^ in the word 3>T?3HT1 gives an

3f33>TC ffW may indicate 3<srSTr which would combine with the
^<T?T% ^Ttfsfajftfec? metre.

The sataka closes very beautifully with the words 3>f-^T*j

5ET?cTT«?3"~The ideal of true legitimate love is that a
should love his 5^?<tt and be loved by her. cfjfScT means 'loved
by the wife/ 3»r?HT
—
means 'loved by the husband'. The
couple must be united with each other by indissoluble

bonds of true and intense love. They must be united into

one person. Unity of person is the J£fijffT2|?f ideal. They —
both together must unite themselves with divinity by
 — — —
'NOTES 67

intense love and The w\*?t treating the ^r?a( through

the srrcffr within her as Divine, and the 5;r?3T doing the samo
in reference to her husband, the result will be that both unite
themSelves with the "Pivinity and the most beautiful result is

all three become one —a unity in Trinity. an ideal

This is

consummation of model- wedded life pictured by Tagnavalkya'a

teaching to his dear wife fiwi as. he called her then which is

known as the TT^ift cHiTT- It teaches the model conjugal life

-on a wholly spiritual basis with the result of blending the

husband and wife with Divinity which they see and worship in
*each other, thereby writing them*selves inter se into one
through unity with the. common Divinity. Yaguavalkya wound
;up his life with 3T?qTCT the culmination of by giving this

: great teaching of union by love between the couple through

union with Divinity which is the self — fifa 'aftcfTf of both
^all the 'three blending sweetly ioto one Qlffi&y Self.

*ri<afi tae king Vairagi winds up hiB j^flT WfS with

suggesting this spiritual ideal of married life namely the fSRf

-absorption of both into Divinity which is common to and one

with themselves, and. to them and to the entire world of 3?[cins\

This is a fine introduction to following immediately.

.Marital life between a loving couple must spiritualise the love

-und purify it into pure soul love. The love must be sublimated
dnto spiritual soul love.
 BH ARTRIH ARI'S
SRINQARA SATAKA.
TRANSLATION
1. Salutation to that Great Lord Cupid with his Fish-
"Flag (ever hoist), by whom the great cosmic rulers.
Sambhu (Siva), Svayanibhu (Brahma Deva), and Hari were-
made the perpetual domestic servants of deer-eyed women
(their and whose great achievements, beggaring;
consorts)
description and beyond words, cover him with wonderful
#
glory.

2. A smile, a facial lovo expression, bashful ness, fright

amorous half-glances from aside, sweet-ringing words,
jealous anger, elegant sportive movements-by all these love--
expressions, women bind men by chains.

3. Significant side-glanceswith cunning knitting of the

eye-brows, whispered words breathing love, laughter closing-
with exhibition of bashf illness, slow and gay gait and
amorously elegant, repose-postures-all. these are womeh's-
ornaments and weapons.
4. The space all around appears as if strewn with
clusters of blooming blue lotuses by the lovely eye-move-
ments maidens Cupid-charged, sometime**
of coupled with
eye-brow knits, now with expressions of bashf ulness, now
with tremor, now with naive, love-betraying graces.
5. "Face lovely like Moon, eyes so lovely as to hold
lotuses up to ridicule, colour beating the colour of gold, black
locks on the head conquering the black trees hovering near
in numbers, breasts lo6king lovely like elephants' head, buttocks,
massive, enchanting sweetness of speech — all these are tha-
natural adornments of maidens.
 I

TRANSLATION 69

6. Lovely smile with some significance, eye-expressions

*of combined innocence and love-tinge, words issuing from the
lips, sweet and significant beginnings of love gaits,the sprouting
x)f tender-youth graces — what is not charming in a deer-eyed
maiden just entering into youth ?

7. What is the best sight to flee? Deer- eye d-maiden's

face What is the sweetest fragrance
blooming with love,
1>o smell? Her mouth -breath. What is sweetest to hear?
Her -speech. What is sweetest to taste? The honey of her
rosy lips. Which is the most agreeable to touch ? Her
body. What is best to meditate tipon for youugmen .of
tastes? Her budding youth and the resemblances to her
appearing in all Nature.
These young damsels putting to shame female-Bwans
8.

by the sweet sounds produced by the precious stones on

the moving bracelets waist-bait and anklets —whose mind
will they not enchant and make captive with their glances
lovely like those of young deer in fright and bewilderment?
* With their bodies smeared with kesari paste, with
9.

necklaces moving to and fro on their yellow breasts, with,

anklet sounds from their lotus feet calling to mind swans
following them, attracted by their lovely gait, whom in this
-'world will not such lovely women captivate ?

10. Surely the great poets who always described, lover-

maidens as abalas (the weaker sex) speak falsely. How
can their description of weakness apply to them by whose
love glances hither and thither the great Indra and others
are wholly subdued and become captive ?

11. Surely Capid is the humble servant oE the damsel

with lovely eye-brows, because she over-powers the hearts of
^hose who are aimed at by her glances.
70 SRINGARA SATAKA

12. 0! young women of slender* frame ! your locks;

are tied up. (They are describable as Samyaini Yogis' with
their senses and mind up and restrained without being
tied
let loose) your eyes reach the border of your ear. (Srutis)
(They have reached the shore of the ocean of Yeda-srutis*
knowledge.)

The interior of your mouth is full with pure white*

teeth(dvijas twice born) (It is filled with numbers of spotlessly
pure twice -born men.) These elephant-head-like-breasts wearing
always pearl (mukta) necklaces are describable as beings
the.permanent resting plftce of Bramhan-seer Muktas free-
from the pangs and bonds of Samsara. In this way your
body, though in a way full of Sauti-peace, and the opposite
of agitating passions, rouses in our hearts the deepest
passion r

13. 0 ! lovely woman ! what extra- ordinary archery

skill is displayed by you, who hit the ' targets of men's*
hearts by strings (Guna) only and not by arrows.
14. With lights shining, with fire blazing, with stars,.
Sun and Moon shining, this world is all darkness to me when
I am without only deer-eyed love.

15. By all means let her massive breasts trespassing-

beyond bounds, her ever-moving unsteady eyes, her eye brows
often knitting, her
*
tender lips with redness and passion,^
cause pain in rnj heart. But why .
should this row of hairs
painted by the hand of the flower-armed Cupid Himself
*
m

like a row of luck-indicating letters, loveliest looking, occupying

a middle position in the body, produce heat and burning
sensation ?

1 6. With face lovely like the Moon (Chandrakanta

crystal-stone) with nila (Black) hairs (black coloured gem 3 .
 TRANSLATION 71

of great value, with palms, red-like lotus (Padmaraga stones)

« she slione like as if
L
full of gems of vai'ious kinds..

12. With, weighty (Guru) breasts, with her moon-face

shining (Bhasvat-Sun), with her legs moving slowly (Sanais
chara-Saturn) she shone as if full of planet Grahas. (Jupiter,
Moon, Sun, and Saturn).
18. If her breasts are massive, if * her buttocks are
lovely, with her face beautiful, Oh my mind
! ! why are you
worried and lost in thought, thinking about them ?
If you covet them, earn punyajn by meritorious acts.

Cherished objects cannot be obtained without plenty of

punyam (good-work).

19. The fresh fragrance and loveliness of budding

youth, the commencement of passionate and keen sexual
sports, the heart-stealing love-charged graces inflaming the
heart with even new passion, guarenteeing victory to Cupid
—such indescribable charms of deer-eyed women . are surpass-
ingly' powerful.
20. The secret love-prats- of deer-eyed women laden
with love-sweetness, breathing deep affection, full with deep
1

emotion, softly utterd, moist with sincerity, evoking more

and more passion — these with indescribable power carry
away our hearts.
21. One woman of slender ' frame wandered resting and
resting under the dark shades of trees (withoiit moon-light)
warding off the rays of the Moon with a breast- covering
cloth removed therefrom and held by her hand.
22. When she iB not yet seen our only desire is to
see her. Having seen her we desire only for the sweetness of
her embrace. When that long-eyed woman is embraced,
we keenly wish for the inseparable unity of the two bodies.
 72 SRINGARA SATAKA
»

23. The Jasmin garland on her head, the floorers

beginning to blow, kesari-mixed sandal -paste just put over
the body, the wine-tipsy dearest hugged part in the bosom—
aU these are real swarga happiness. The swarga sung by
the scriptures is merely secondary.

24. Delightful is the amour with one's legitimate wife-

11
with cries of "no" "no in the beginning, without any
exhibition of passion, then desire dawning in the heart, then
coy bashfulness, then lesser resistence to embraces, lessening
of obstinate stiffness, warm affection and love-passion. getting
the better of her, willing response and even the taking of
initiative in intimate love sports, then delightful, unreserved
hard-pressing embraces with all limbs rapturously cooperating.

25. Fortunate men drink honey of the lips of their

sweet-hearts lying over the bosom tired after their long
amorous sports in that posture with their weary cheeks and
chin over the men's face. The tied up locks untied and
scattered dishevelled. Her eyes closed in sweet ecstacy.

o.^. 26. The sweetness and rapture visibly evident from

her eyes closed in the excess oE ecstacy, the mutually
transparent excessive joy enjoyed by both-this alone will
show the fullness of sexual delight.

27. If passion-impulses rise in men's hearts even in

old age, that is surely improper and inopportune-the same
must be said about women in whose case it may be said
that either their life or their amours must stop with the
falling down of their breasts.

28. Oh ! King ! My master ! there is no one who can

get to the. end of his desires vast like an ocean. What is

the good of wealth however great when one's youth which

is the time for the satisfaction of sexual love, goes away
 >

TRANSLATION 73

"from bis body? We must return to " our homes with our
sweet-hearts looking forward with eager eyes to our arrival,
before their loveliness and beauty are trodden and effaced
by the setting in of old age.

29, In this world, there is nothing so bad as youth

which gives birth to countless difficulties, which is the one
abode of unhealthy passions, the source of many great
miseries equal to a hundred hells; which is the *
progenitor
of delusions, which is a cluster of thick clouds obscuring
the Moon of intelligence which is the one greatest friend of
Capid and which generates and Enfolds more and more
anhealthy desires.
30. He is a rare great ma a oE good fortune whose
heart is undisturbed by passions on the setting in of fresh ,

youth which is a rain-pouring cloud of the tree o£ 6exiial

love, a flowing stream of passionate desire for love-sports
the dear friend of Cupid, an ocean teeming with pearl-like, fine
-and clever language (speech), the fall-Moon with rays sipped
•eagerly by the chakora-like eyes of oung women of slender
}
r

face and the veritable mind of loveliness and glory.

31. How would noble men of pare hearts set their
heart on this wretched worldly life 'Samsara' in which
livelihood has to be eked oat by waiting io service at the
door of unworthy kings? Were it not for the passion for
pleasures with these-yoang girls shining with the splendour
of the rising Moon, eyes lovely like lotuses, the gold belts
ringing with the sound of gold beads and with bare waists
threatening to break under the harden of heavy breasts.
32, When there is the soul-elevating Himalayan peak
with caves inhabited by Siddlias, with trees with branches
broken by the rubbing of Siva's ball's shoulder, with its
rocks dashed against by th9 Gangetic waters (where he may
 74 SRINGARA SATAKA

retire and make lovely, penance) which thinking man Would

dishonour his head hy bending it before unworthy lords, we re-
It not for women, wth eyes like frightened little deer's*
piercing their hearts as sharp arrows.

33. 0 Samsara
! ! worldly material life ! your
the road to
end will not be long were it not for the intervening women:
with lovely rolling eyes whose power is difficult to resist.

34. Either give a cud of kusa grass, cut with the sharp-
edge of stones and green like bamboo leaves to the forest
deer or give to young women betel leaves white like the
cheeks of Saka young ladies torn in the middle by your reddish
nail tips.

35. Be the objects of sensudus pleasures valueless and

becoming bitter just at the close of the indulgence, be they
discarded as disgusting because of their being attended
by ever so many evil ^consequences. Be that as it may, in
this world, there is no greater virtue in doing good to others*
nor is there anything more lovely in this worldly samsara*
life, than women of eyes like blue lilies.

36. Oh! Great men! ponder

casting off all prejudices
and tell us for certain without going beyond the bounds of
propriety, "Which should we seek and take shelter -under-
the sides of "mountains or the buttocks of women with
deep passion by the impetuous Cupid.
11
37. In this worldly life "Samsara fleeting and short
lived like dream-shows but bitter in consequences there are;
only two ways for men of learning and wisdom. Let their life
be spent happily sporting in the Nectar's sweet streams of
" Brahmic knowledge and enjoyment; or else let it be spent in.
the company of lovely damsels who hug and embrace them in
their extensive breasts and buttocks putting their palms over
the limbs of their body gently and pleasingly.
 .

TRANSLATION 75,

38* Lefc a person rest on the banks of the holy Ganga

which will remove all sins or on the lovely and heart-stealing
breasts of the young woman.

39. '
Why
waste words at length in irrational prats like- -

this. The alternative for men to spend their life time is between
(1) the youth of beautiful women keenly intent on sexual sports
under the excitement of new wine and pressed under the- heavy-
weight of massive breasts or (2) the lonely forest-shade.

40. 0 men
! in the world ! I speak truly to you and not
out of any partiality. In all the seven worlds this truth holds
good. There is nothing so lovely and pleasing as a woman
with massive buttocks nor is there anything productive of so -

much misery as that.

Even a man of learning loses himself, gets over-
41.
joyed and mightily pleased and begins to describe woman's .

flesh which is on its face a bundle of unclean, awkward and

nauseous things as admiringly as "My love with eyes black 1

like a lily, with buttocks extensive, with breasts stout and high
spread above the bosom, with lotdus-like lovely face, fine eye-
brows, what dire effects are produced by false -illusions !

42. Remembered, she produces love-fever; seen, she

clouds the senses; touched she stupifies. How can she be said* .

"
'
to bo a dear-love ?
*
• *

43. She is all nectar only aa long as she is in sight. Gone

out of sight beyond the function of roads, she burns the lover
more than deadly poisons.

44. Excepting this woman of big buttocks there is no .

other Nectar nor other poison If in company, she is an.

ambrosia creeper. The same woman if separated is a poisonous.
creeper.
9
 76 SRINGARA SATAKA

45. A whirlpool of doubts, a home of breaches ot

* discipline, a crowded city of devil-daring adventures, a big
group of faults, the land of hundreds of cunning deceits, a bar
'to entry into Swarga, the city of Hell, the receptacle t>f all
-cunning and dissembling-by whom was created this trap of a
woman, the Nectar-sweet-seeming poison and binding fetters
for men ?

This'Moou in the sky has not really become this

46.
woman's face nor have two black lilies taken the shape of her
"eyes. Nor is her slender body made of gold. She is falsely
described thus by poets ^deceived by whose words even sober
men become fools and run after and dote on woman's body of
skin, flesh and bone.
47. The lovely graces of women's glance e, gait and othex*
movements are natural to them, not at all prompted by any
love for this fool in whose mind they loom largely as indications
of love to him. The reddish hue (Raga, love) of lotus pond i^
natural to them but the honey-bee, whirls round and round
about them foolishly mistaking the Raga as love for it.
48. This face of this women of slender frame which
excels the loveliness of the fall Moon and which is very vei y

-beautiful, in which honey is stored in the lips, this face which

is full of exceeding sweetnesB now like this fruit-tree will after
this beauty-season is gone, become bitter and uapleasant like
•
"
poison.

49. you do not wish to plunge into the Ocean of

If
Samsara, stand far away from this river* of a woman with the
triple row of hairs near the naval whose charms whirl like a
-whirl-pool, with her two breasts high and stout, looking like a
jp&ir of chakravaka birds, sitting on the river sand, with her
.face . lovely like a lotus in the river, having a very lovely
appearance but with a cruel heart within.
*
 — -

TRANSLATION 77

50. Tbey talk amorously with one. They cast loving .

. glances on another. They cherish in their heart yet another-who

is really dear to women ?

51. 0! my friend move away

! iar from the blazing fire of
the glances of women, from the naturally crooked poisonous
serpent called woman with hoods spread in the shape of
sporting graces. A man bitten by other serpents can be cured
of the poison by medicines. Mantrika yogis (who can save
from serpent poison) give up as hopeless the attempt to rid a-.

per6on of love poison injected by a clever woman.

52. The fisherman Cupid oi fish-flag casts wide his. —

net in the ocean of Samsara with a bait called woman by means
of which bait he very quickly draws into his net men
hankering after the flesh of her lips like fish and fry them in
the fire of love — sickness.
53. 0 my mind
! traveller ! Do not wander in the forest
of a woman's body with mountain-like breasts ; there lies in
biding Cupid, the robber.

54. would rather be bitten by a long crookedly craw-

I —
ling serpent of beautiful, dark colour with virulent poison,,
than be amorously looked at by a woman having all these
qualities. There are good and clever physicians doing res cue
work all over the country but there is no physician or medicine-
that can heal me, who is entrapped by a momentary glance of-
a beautiful woman.
55. Alas ! I had been fooled and deceived by five rogues —
namely my Indriyas (senses) posing as my friends and well-
wishers but really deluded me holding out false and untrue-
temptations saying " Here there is sweet music, here there is,
sweet dancing, here there is a sweet drink, here there is sweet
fragrance, these breasts give the sweetest touch."
 78 SRINGARA SATAKA

56. which paralyses consciousness is not

Love-sickness
•curable by mantra — incantations nor by medicine nor does it
-end by hundreds of various healing Yedic santi rites. By
"producing feeling both of mind and body, it often disables the
limbs and makes the eyes look wild and the head giddy.

57. . Who could conceive any attachment for courtesans

selling their beautiful body for little money like commercial
•
goods .to the congenital blind ? the ugly, decrepit old men
"with all limbs worn out by age, the village rustic, the man of
disreputable birfh, the ulcerous lepper.

58. This courtesan *is a love-fire flaming with the fuel

-of beauty in which the youth and wealth of amorous young men.
are thrown as offerings.

59. Which man of gocd -

birth could lass a coui'tesan's
tender, soft lip however lovely which is a spit-receptacle for
whores, soldiers, thieves pimps, actors, charlattauts.

60. Honey sits in the mouth of women But in their

heart, there is bitter poison only. For this reason their lip is

-sucked, but their bosom, their heart region, is slapped with the
wrist.

61. Those only are praise-worthy whose mind is

untempted by attractive beautiful women with long bright eyes >

;
stout breasts, proud with youth and the three hair-rows
looking like creepers over the slender waists.

62. 0 ! young girl ! stop ! stop I why are you throwing

—
away your slow eye glances, half-closed in love your pains !

will be thrown away in vain. We are now entirely a new set

of persons. Our youth is ended. We long for the woods.
"Our love frenzy is all-dry. We look upon the world and its
-temptations as a straw.
 !

TRANSLATION 79

63. This young girl casts steadily me her eyes,

upon
surpassing the loveliness of the black lily-petals. What does,
she mean ? My love-frenzy is all spent. The wann flame
issuing from the flower arrows of Cupid, is all extinguished.
This poor girl would not yet desist from her tempting, attempts.

64 0 ! Cupid ! Why are you troubling your arm with

"the drawing noise of your bow Oh Cuckoo ! ! ! Why are you
•cooing in vain your melodionu indistinct cries ? O ! lovely girl
-enough with your love-laden, clever, fine, sweet, glances.
I am now immersed in the Nectar-sweet meditation on the feet
•of the crescent-headed Lord, kissed hy my mind.

• 65. If the minds of the couple are united in love, even

•
*when there is on account of distance anct
bodily separation
absence, they may said to be in union and not separate. If
there is mental aversion to each other or even on one Bide,
physical contact will only generate immediate wish for
-separation.

66. A traveller returning home .after some absence, sees

idie commencement season by the appearance in the
of winter
*kieB of a chain of fresh clouds and maketi up his mind not to
'go
;
home thinking in his mind as follows: " What is the good of
my joining my home?" On seeing these clouds my dearest
either has breathed her last in despair or lives with courage.
In the first case it is no good my going there after her death.
In the second case also it is no good going,' for her continuing 1

-to live betrays 'not enough' love

67. Oh ! wise men ! Desist from association with

women dnd momentary pleasure derivable therefrom,
the
-vanishing quickly. Put your mind in constant touch with
'*karuna compassion for the distressed and 'maitri', affection ,

And love to good men. Substituting, the company of these two

 .

80 SRINGARA SATAKA

*kariina
t

and 'mail?? for the company of women ('karuna' and

*maitri' are words of feminine sex or stri linga). Neither-
the massive breasts of women with tanging necklaces nor
their buttocks resounding with the noise of the waist- spring-
l>eads, will come to your rescue when you are suffering in hell.

68. When a good man engaging himself in the practice

of yoga, has his intelligence and mind well-restrained and t he-

sweet feeling of love to all humanity (maitri) is sweetly flowing

in the heart, why should he care for the pleasant talk of
women or the honey of their lips or their moon like face or
their sweetly fragrant breath or their amorous sports with
embraces of .pot-like breasts.

69. When we
were groping in the darkness of ignorance .

{Agnana) produced by the shades of night ushered by Cupid,,

the whole world looked to us as filled, with women. "N"ow
when I have been cured of all love-maladies by tha
application of the medicinal ointment of firm-Spiritual wisdom,,
my eyes, attaining the standard of spiritual level, see the three-
whole worlds as Brahman.
70. This spiritual lamp of pure light will shine in the
minds of even strong men only until the pure lamp light is

tossed and shaken and extinguished by the glow of amorous,

glances of deer-eyed women
71. Even among men learned Vedas and frequently
in the
engaged in reciting them, there (occasionally) arises a mere pious
talk of giving up attachments for women in the future. Who>
has got the strength to part from the buttocks of black-lilyeyed
women with the lustre of red —-stones in the waist — string or-
nament ?

72. . He is a false man of learning who despises young-

girls (under the guise of dispassion). He cheats himself and
 6

TRANSLATION 81

others by doing so because the fruit of 'tapas' advised by the*

Sastra, the Swarga Paradise, where there are celestial^ nymphs.

73. There are valiant men who can break and tear the
heads of wild elephants in rut ;there are some who are clever
in killing even savage lions in a duel, but verily do I say unto
you boldly in the presence of brave men, that men who can.
'
conquer proud Cupid, are extremely rare.

74. A man- can be in the righteous path, keep hiB senses

under control and his sense of shame and modesty, only till the
overwhelmingly-powerfal arrows "of the amorous young
women's glances dai-ting from Cuptfd's bow i.e., their eyes-
brdws, bent and drawn up to the ears with black eye-lids
serving as wings, fall over and hit at the target of mind.

75. When young women excitedly begin their love sports

in the heat of their love, even Brahma Deva would be afraid
of throwing obstacles in their way.

76. Greatness, learoing, and wisdom will

high birth
avail a man only as long as the cursed love-fire or Cupid with
his five arrows does not begin to consume him and his limbs.

Even a person well-read in the sastras, a master of

77.
Nithi sastra and law and mature-wisdom, does not ordinarily
in this Samsara make himself eligible for the attainment of
good- wo rids because the crooked eye-brows of women of
lovely eyes, Berve as the key to open the gate-door of the city
of Hell to him.

78. A dog emaciated, blind of one eye, lame of leg, the-

ears torn and incapable of hearing, with lost teeth, with ulcers

all over the body, blood with puss, with swarms of insects, flies,

ants.,. etc. sitting on the wounds, starving and hungry, decrepit

and old with broken pot hung round the neck, madly
Siingara —
 82 SRINGARA SATAKA

goes after the bitch. Cupid hesitates not to strike even the
sorely stricken.

79.Those unwise men who give up the fair sex, the

favourites of Cupids and the givers of all pleasures one* could
wish for and tread the path of celebrated recluses are
mercilessly punished by Cupid in that they are made either
nude (Digambara) or bare-headed with hairs wholly shaven
(jntundi) or the five tufts of hair (pancha sikhas) or with
braided hair (jata) or mendicants begging food with pieces of
broken pots in band.

80. Great Rishis likfe Yisvamitra and Parasara, living

—
on any or water or the leaves of trees even they have been
'
driven into love-frenzies by merely looking at the lovely
lofcus-face of women. If men nourished with table rice-food

with plenty of ghee, milk' and curds, could keep their senses
under control the Vindhya Mountain will then float over
;

the sea.

81. G-entle winds ! waft the fragrance of blooming

flowers, the branches of trees are lovely with tender leaves
sprouting ; female cuckoos are brimful with sweet passion for
their mates. The moon-like, faces of young women are
decked here and there with (pearl-like) drops of perspiration.
When the spring season sets in what on the earth does not
gain in loveliness and beauty ?

82. This spring season causes pain to seperated lovers

with the amorous indistinct sweet coos of female cuckoos, and
the Southern Malaya breeze. Alas when misfortune comes,
-even Nectar is bitter and dangerous like poison.

The wonderfully beautiful rights of Chitra month fill

83.

the heart of some lucky men- with delight. What with dear
young wamen full of zest for amorous love sports and slow
 TRANSLATION 83

elegant movements, sweet love-coos of female cuckoos, ringing

in the ear, green creeper bowers with flowers, the company ol
poets singing love songs, the lovely rays of thenuoon.

'

84. Clusters of flowers look like blazing love fire into

which the hearts of women separated from their lovers gone,
out as travellers to distant countries are thrown as oblations as
it were. Female cuckoos look with keen desire at the mango-
trees. The Southern breezes from the Malaya Hills with
sandal wood forests, charged with the fragrance stolen from
the young petals of flowers, blow gently relieving the fatigue
*
and warmness in the sultry day.
85. The unbending pride of the yonng women, resisting
the approaches by their lovers can continue only till the
Malaya breezes begin to blow with sandal wood fragrance.
86. Who
would not become love- sick in the spring when
the atmosphere is all round charged with the fragrance oi
tender-mango leaves and flowers and the bees are intoxicated
with sweet honey ?

87. In summer deer-eyed women freshly smeared with

purest sandal paste, cool-rooms with water sprays, fine flowers,
moon-light, gentle breeze, season jasmine flowers, clean upper
storey floor, inflame both Cupid and love-frenzy or passion.

88. In the scorching summer, fortunate men get the

pleasure of garlands of sweet fragrance, cool air moved by
fans, cool rays of the Moon, flower dust, water ponds, the fine
dust of Malaya-breezes, pure wine, clean upper storey floor,
the thinnest dress and lotus eyed women. .

89.Clean white washed houses, ^ Moon-shining brightly

the lotus face of the beloved, the very fragrant Malaya -blown,
breeze-fine-dust, sweet smelling garlands,' — all these would
 64 SRINGARA* SATAKA

cause agitation iia the hearts of loverSj not in the austere man
scorning the pleasures of the senses.

90. Whom does not the winter season delight, compa|able

as it is with a young woman inflaming love-passions, sweet
smelling with blooming jasmine flowers and filled with
heavy clouds (payodharas) also meaning breasts high and
massive.
r

91. The sky thickly covered with clouds, the earth filled
with shooting sprouts, the winds carrying the^fr-agrance - got
from fresh jasmine flowers, gardens resounding with the sweet
cries, of peacocks, always fill witb love longings, men, whether

separated from their love or in company with them.'

92. Up above there are numerous thick clouds. On all

sides there are peacocks made to dance with joy, on hills by

the, sight of the clouds. The earth is teeming with, young
tender plants sprouting. Where could the poor traveller safely
cast his eyes upen ?
93. Here there are lightning streets flashing here the
1
fragrance of 'kethaki flowers, here the thundering noise of the
clouds gathering in the skies ; here are the indistinct cries of
playing pea-cocks, how can the days of separation from their
J overs be passed easily and pleasantly by women of lovely
eye-lids.

94. When the night is pitch dark, the darkness being

intense so as not to allow even a pin to move within it, when
rain is falling thickly from the clouds, proudly creating noise-
with their thunder, these lovely gold-cover coloured flashes of
lightning fi]l the hearts of ladies voluntarily seeking their
1
lovers residence by walking in the streets in the nights
alternately with joy and sorrow.
 TRANSLATION 85

95. It is not possible for women to go out of theii

mansions because of the pouring rain. Men ar« embraced fast
by tly long eyed women because of Jibe shivering cold. T)aA
winds moist with rain-water drops, so cool as to remove all
the fatigue at the end of competitive amorous sports when the
. lovers are so fortunate as to be together, eyen bad raining
winter-days, become good days*

96. Having slept half the night, and become tired by

keen vigorous amorous sports, begun after mid-night with
limbs all weary and a burning thirst in an intoxicated state
alone with his love, in the storied mansion, a lover-unless
extraodinarily unfortnnate-drinks the water (boiled and cooled)
poured by the tired hand of his love equally fatigued.

97. In the dew Hemantba season, fortunate men lie

happily inside embraced by their loving sweet hearts with

circular big breasts, with their mouth filled with betal leaf,

ends by them with various with intervals,

amorous sports
wearing safBron-coloured clothes, their bodies annointed with a
Kashmireksari paste, after having taken food with curds, milk
and ghee.
98. In the season when the bees are in the height of joy
1
because of 'kuhda flowers resembling 'priyangu' blooming just
then and living in a house with big Tarijatha' tree moving by
the blowing cold winds, bringing dew drops. If young men
have no(; the fortune to be clung hard by deer-eyed women
with their warm breasts, dispelling the chill of the dew drops
even for a short while, the long night will be like a hell to them

99. The cold winds of the cold season act like lewd
lovers in regard to women in that they kiss the cheeks
1
producing a long involuntary sound like 'seat on account of
the unbearable chill causing the hairs to stand on end in their
86 SRINGARA SATAKA

ttosom and their breasts though covered, causing their thighs

to shake in the dullness and making the cloth slip from their
big. buttocks. ^ <

^
100. This cold winter wind acts mostly like lovers in
regard to women, scattering the hairs of their threads, causing
their eyelids to close, forcibly pulling off their cloth, making
their hairs stand on end in their body, slowly causing their
limbs to shake, blowing over their lips causing pain, producing
frequently the protesting aitkara-cry.
 *

BH ARTR1H ARI'S
t
vaiwaqva & A T A K A
CENSURE OF UNDUE DESIRE OR GREED
Sloka, 1. The author is a great fa^TrS. a yog-

of yogis. The — tresses on bis head shew him as a perpetual

fllfe^^cetic, his aq?^ being for the good of his cosmos. He

has the crescent oa his head. The crescent is pictured by the

=a?jft33 — second Man gal a slok£ as <fll5TT5?ftf^^ proceeding

upward from the about the middle of the forehead
above the nostrils and between the eye-brows, in the shape of
sparks of 3)f<375nw arising from the restrained regulation of
breath in the course of his ^t^. This gras^fe?^ risen up
from the pn?7?£T 'which is very cool because it is gyfsy and
SIRr^ — love, collected - together over the brain shines as the

crescent. The poet here compares the S9T*13Vt i n the to*

the crescent On the head. The Gita describes the gisreta lit

in the g^?i by the Lord which disperses and destroys all the

nescience gathered thickly in the g^ej for ages. Devaki's

first sloka to her just-born infant Krishna described him as

atfjqicSTcftq:— The poet here follows Devaki's description in

describing ^ as a lamp in the g^sr The poet has the

Gita sloka in mind, and describes the as ^TT^? — following
Gita description. '*
SrTlfl^lq^ wsr?TT He also describes the

driving away of thick s.^Ttq darkness. "Where is this lamp

lighted ? The answer is in the mansion of the yogi's *

The 3T»5t*95f* fk^Xl describee the body as a city of and

 .

38 VA1RAGYA SATAKA

the of the man with that body as go^ft^^R — a. lotas

residence. The word ^3*^31 here reminds us of that

Upanishad's description. The ^^f^^T is said to be symbolised
by Chidambara Kshetra and the Lord dancing there in joy.

This description of of the fullest t?l**T ftn<i the foremost

among by Kalidasa is a very apt beginning

7|Rt-s as~ described
for the Vairagya Sataka. The second line points out 3>jjt
being burnt as a moth in that flame which is described
here as a sriffa show the brilliance of the knowledge-flame.

9T?lT%T ie described as 5T55*U moth which voluntarily flies at the

lamp flame and falls into it, trying to extinguish the flame.
It extinguishes itself in the fire. That was what Manmatha
did. Kalidasa describes this in Kumarasambhava as " q^^cj
3%g*3 feftgj: " «ft35T^** — burnt without any effort, as in

easy play or sport. The lamp requires a wick and the light

will be produced by the burning of the edge of the wick.

8r£t^"r5l * means both (1) wick and (2) condition or

stage. Burning passion is that brings on jft^ which is

called the top most and highest ^m" passion is

the enemy of cJc-TTTgra is declared by the Rishis to be the

highest ?^ $T*T?^ is %ff good for the soul. 3^ sfa: is what
one covets such as $rjjj pleasure etc., pleasure is

considered to be 8f*7t^rru — the highest pleasure stage. *TT^f:

qualifying srsftq reminds ua of the Qitha words ^•T^faiT
3TT^II— the lamp should be fed fully by abundant ^FrKt^
Sankara's vi\*t[ on this Gita sloka gives a wonderful picture

-•of this. Sloka begins with the words ^it^farf^j?" — the

beautifulornament worn on the head of the highest Lord. The
Lord bearing the crescent on the head is described as praising
 NOTES 89

by his head the jjoj-b of good poetry. The^ poet expresses hiB
hope for the appreciation of hie Vairagya Satakaby the greatest
divinejVairagi- Togi. The third liite describing the thickest
darkness in the mind echoes the Gita words st^r^t
The darkness is of unlimited jftg produced in the
1

mind rTOTT*
is heavy thickness in the fore-front g^re*?^- is tne root

^rcqfo epf^r^T is a sprout, ^r^^pf^; is a lovely little flame

sprout. ^rgr^jtsTOT m^*: shining by the flame top. f%5T*??T

vrith the prefixes fij and trjr—the aricff^q^ form is got by the
4
rule. f^qjfyaHr ' This sloka is found as a miscellaneous
stanza No. (16) in Telang's Edition-Bombay Edition oE 1893.
It is not given in the Vairagya Sataka. ^jcgCT^tfltf
^T=P 3J3^r?: In the last hundredth sloka, the metre, the poet
winds up saying q^efi^ftn'—That is the Vedantic goal of
souls. It is also stated there. fr&93T*TWa *Ho
the description is like the expelling of ptfftrfir* S^W- ^n

this sloka when the yftg* darkness is expelled, the result is

^—absorption in q^er^f. 3§IT<:^3r is the goal of the Upanishads.

eiczro is The poet, a great Vedanthi Pandit sees the

S'Wff* (winding up) sloka exactly in accordance with the

3<T3>TT The agreement of and the ^qsrfR
the tjg^jjr
islokas here charm]y confirms the correctness of the copy
adopted by ggs^" in his commentary printed in 1929, and
printed about half a century ago by the Nirnaya Sagara Press.
There is no such good order in the Bombay Edition of 1893.
Sloha. 2. This sloka is number (2) in Telang's Edition.
The sloka. is addressed to rjc&ir herself. Men would not give
up <jctit. The poet therefore prays to the woman <|<>?)T to leave
the man out of compassion being a woman. The sloka begins
 a

90 VAIRAGYA SATAKA

with. $n?cT- In the -previous sloka the dispelling of l(tf snf^cT

darkness was described. Here beginning with the word

¥TT?cT — wandering far and wide passing hills and jungles, Actual

. wandering $rf?a is described. There is difficulty about the

word which is Masculine gender. The commentary
justifies it on some usage by the Maha Bhashya. It also says

may be taken as Accusative and the word 3^37 may be

understood after it. Tel an g takes it as Accusative. Perhaps
the poet's reading was ^ which would-make very good sense *

That would be with 3?qrr and jrwr* in the previous

in fitting
eloka or the word may be f^f4 which also makes excellent

sense. It will be* appropriate. All these wanderings far and

wide and long turned out a wild goose chase. In the second
line h^T of masters or in professions uusuited to caste and
birth 3lfrr£?M without any fruit is described, is despised
as >gf t"t!
- *
?r^T *3f T% fog: '
— H9fr '
itself is very demeaning,

^faf at the sacrifice of self -respect under undesirable masters is-

much more demeaning, and when it is without any ^55 its

ignominy is immeasurable. /The poet guardedly says'^fq^
afffkfftST of *nft and ^— not too much pride but only a little

of it. The poet remembers the Gita words 4

^TT^^T^T[^i^c^T
,
-~,

Sloka (3)— Chapter XVI— Gita. Desikar says in his

aicq^tafcg^T on this sloka that a little remembrance of caste

and 535 may be permissible. " Wt?fSr=jg<JI*?Tre*Jr ¥T*3$ft
^ITcnfir
'*
Desikar evidently remembers the word Tr%a —
little-slight-reaeonably slight' when he wrote the ^fejqn
commentary. All our poets knew *r^<rft by heart. Most, of
the slokas have been quoted as proverbs. If there was any
good pecuniary gain the end might possibly be said to justify
 NOTES 91.
4

the means. The eating, without invitation waiting afc the door
of other people without any Bense of Bhaine like crows waiting
for srnjK 3% doles is described in the third line. The crow
illustration suggests' that the eating was on 3Tf;g days when a
number of poor people are fed. The crow comes when it has
some hope of getting a pinda. . The hope is only su^Tg^n- I*

has also some fear in approaching the gfis thrown. This man
has also fear of being seen by others in this despicable act of
eating. He looks round here and there to see if there are any
people to recognise him as the crow lo^ks here and there when
it eats the stfe. 3tr?Tf|[ suggests this also. The commentary
very aptly gives the synonym of ^fe^ for $;t* in this
connection. The performer of the Sraddhani gives food
in the Sraddha to these uninvited guests just in the same spirit.

He treats them equally. That is the effect of the sqjfR suffix

*

Q&f Vf&T^fl bR: " is the grammar rule.

14
in g>r$3fci ira

Here the doling Ubm and the eating fifiqT is exactly as in the
case of the crow. The commentary calls it q^isrfqu^. 5T*s?fa—
carry your operations of demeaning your victims gives more -

and more vigour, qrq^^r ftrSJH- fa" 3*1 means —indica-

ting. By our fate to enjoy such a despicable life is a clear

indication of masses of sin earned in the past. Str?^) and g^E ,

are wj^ sttftTT- ^ has ^ een wandered by me. 1

It has been eaten
by me. Telang reads qrq^H fifth — It is not quite satisfied "with

fi^a fq^^ is decidedly better.

Sloka. 3. This is sloka (4) in Telang's edition.

fafiT51<|*n — suspecting or hoping to find mines and treasures.

Even a distant hope was thought enough to dig deep. 3?^

prefix suggests
— ' excessive digging.
1

tqTaT; ^TcW minerals

 '92 VAIRAGYA SATAKA

are burnt by a slow fire, the fire being blown by mouth. This
alchemic endeavoured which for ages has been in vain. The root
sjjr means 1
The fire would often be extinguish-
to breathe out.'
ed or be enveloped by smoke. The mouth has to blow. The
propitiation of kings is more difficult than the three things
stated before. They are very difficult to please, but by extra-
- ordinary endeavours we manage to please them. In the third
line the ussnicr made in burning grounds whole nights is

-
menticTned. flc<Tt means *
wholly and heartily devoted to the
1
work. 3T;€rr?re«T~ The 3ntT^R ordinarily be of ttft not
#
W?3f5is^. Some Meemamsakas hold that *T^(5TS7 is itself the
Devathas. The Devatha has to be meditated upon by reciting
the tt?5T In ^T^ft's days probably that '
the due 7T?33Ta? *s

itself is Devatha *
was prevalent. Great Vedantha A chary as
appeared later and demolished the ^old Meemamsaka view.
. Telang understands WRt^ as synonymous with *TI V7?T. He
says sjto and yjv^ are synonymous roots, but 31 W ^3 is not a

JTrffg meaning of the word and the usej: of the word in that
-
meaning will be Telang gives the synonym ujj
for quoting j[tr =j?Fr A * broken coin' in the
vernaculars, and in Sanskrit 4
blind coin
1
is perhaps proverbial.
It would not be accepted as current coin.
i
$f g>(?rr
'

is proverbial in RfLmayana. The poet has evidently thfs in

mind. Be satisfied with this much pressure on me to play to

your time. Same metre (5H^fe^t%?0

Sloka. 4 lie re gear: is addressed as suit and jftar§T

•
3IT5IT is synonymous with t(juir. One word is from the
root 3^ to eat, and the other is from to
— ' thirst for
drink.
1
The Tjpanishad speaks of the negation of f^fafacHf
 —
NOTES 93

hunger and desire to eat and fq*qf«rr thirst and desire .to —
drink. means vain. sflEfTTH is vain desire without a dog's
chance of fulfilment. *
Why do you make me dance to your
- tune —*with the pathetic appeal here to this lady. ?§r$jr-s are
'

bad masters. Their harsh 'words were patiently borne, not by

the virtue of patience which will be noble but only please
them by patiently bearing the abuse. The words used.

H^Nra^T: ar e quite like JT^9fT?r^T*T flcq^uTTTH^fl in the immedia-

tely previous sloka. Here snfF^rf is undoubtedly pleasing,

^^nrfir
-"with indescribable reluctance. Rflj^j s^^ccr— tears
were trying to gush weeping before the master would be
resented. The tears were suppressed WeT:—inside from coming
up. Not only were the tears suppressed. I had to affect an
admiring laugh. 3£?%i«T T
— The laugh was affected. The-
mind was vacant. ai^f% was made to them. Here also-

^psfa ¥T«t(Tf may be understood. means they were beside

themselves in hot pride, and their body was stiff and un moving.
«T<I*iRt ITT~y° u are making me dance at beck and call.

T**T<WTtT. —What else i6 this ? ftnslfiuft metre.

Sloka 5. Telang points out that this stanza occurs in ^feZTOPtg'

page (363), He cites Naishadha 11-48 for comparison with

T«K5f3<JI$*T(<TIrT*S— self praise is a great sin. JTr^cft§: — shame-
lessly. Commentary quotes 14
StRroTTaT WH " a&tftal 3r<nt*li

most evanescent sjun s. A striking,

for the sake of these
illustration is given for the shortness and fleeting character of

life. gfecff%fk*ft <T3tW?i Drops of water on a lotus leaf

which are looking like pearls, will move to and fro, and
1
disappear quickly. ^fesft^sa?! 3f^ffftfe?*55 cUfvaftfirf '
is the
famous *T3Ttftf£r?c^ song. gfe?r means '
Comparable with/
£
exactly like *
giQ —for the sake of these very short-living Qjaij
 94 V AIR AG Y A SATAKA

what have we Dot done or agreed to ? Rrnfe?! : — with

-our wisdom completely dropped out. sfimsT^ ftssNr^STT— by
their pride of wealth, their minds have been stapified and do
not retain ordinary consciousness. fa^hjiPT— The synonym
igrfiviflTfa is given in- the commentary. The meaning o£
f%^fEUVfffffln?TRr5T is the same. The stiffness of the body look6
-
as if consciousness ??gr was dead and rigor merits has set in.

Sloka. 6. su?^> *s a g ain yffc sr^H- I forebore but not

by the virtue of which would be a great step in

patience
spiritual progress but by^ sheer necessity. I gave up legitimate

pleasures of a ijs^aj in the exigencies of service under cruel

masters. But the abandonment of pleasures was not on account
•
of the virtue of contentment and ?irri abdication of desires and
pleasures. Exposure to bitter unbearable cold winds necessitated
by the nature of the service was patiently borne ; but that was
not the patient enduring of such hardships in the process of

flq'Sj. Day and night Mammon was worshipped by vj\ i\ with res-

training of breath in the yogic way but ^T^j's blessed feet were
not so meditated upon, would mean also c.tj and
^ ssrfJT

The poet has in mind here RraflTcT 5HGirf^fi?jp*KT ST^rap in

Kalidasa's Vikramorvasiya sloka. fT^rTtlcKfl —that and
that. The twice repitition means — 'everything \ gftfir*

^ means q^ft 331^ g^ffa: ^fT^— <TtTN siT?S<T. The

repetition of ^ does not matter. Tt will be understood by the
rule '
3?Tl^rHcraJSFtf
:
' Bat —Here there is sfttgf repeti-

tion. The fruit due for every one of those $fj-s. The Munis
exercised patience and endurance and cqin* We also did the

three acts but the spirit, the manner and the object were
*difEerent in the two cases. ^Iiraf^^tf^cf metre.
 —
NOTES 95

This SI oka is (13) in-Telang's Edition. He gives an extract

from a Sanskrit commentary which is different from this
-commentary. In the second line —his reading is ^ffef

^rrrT^T»?r ilsifW
: He gives the reading adopted in this
-commentary. He says another reading
1

fg^n *r
5
given in his
foot notes. — This will be better. Reading in this commentary
sftef gOT!^«*T3W*t?5iY HrTB 3*:— is decided by abetter
reading. This is also given in Telang's foot-notes.* f^ftfcWrofc
In the Vedantha the word snot denotes the ^f?^qs in general.

It also means jj^trsnui called the vital breath and breathing.

In yoga it is meant by fifmr — restraint of the ^ft^s and the

restraint and regulation of breathing are both necessary. Both
meanings may be taken, Telang quotes Rama Riehi*a

•commentary giving the ^ffif*! meaning and says no authority

is cited for that. The meaning is well-known in the Vedantha,

Sloka. ,7. The commentary says by three slokas beginning

with this — srcr old age is despised and through that systrrr is

despised. This Sloka is very very frank. It is written in the

simplest and most forcible language. The description is
picturesque. The commentary here in the last line, there is a
vital mis-print. The sentence ought to be 93^3^3^
^f?fa?H^3 ^nfcq^tg: tNT^sfta: ^fa ^as a
Raja Rishi, who, learning from some Devas that his life was
limited to one muhoortam more only, at once fell into gf*«n*T

reverie and reached j|ff. This instance was quoted by g$ to

qftFglr^ in the very first chapter of this <rq^?l —which is the

first chapter in Skandha II. The relevancy -was q'ftfefrj had
now still seven days left in his gig: and he could very-easily

qualify himself for immediate *ft$r by his attentive and.

 1 —
96 VAIRAGYA SATAKA

reverential hearing of WT^^T recitation with thrilling emotions

from the great *?tE <Tf5T£S -

*rr*HtT sloka — II
chapter I Sloka (13)
1

gfcTftST^g^* ncT^RW fff jj-"

metre. X

Sloka. 8. gfefirg^ITr^T^ The face is covered with

wrinkles. The three gfes in women's belly was described in
5T^S are a mark of fine beauty. The wrinkles and fold*
here disfigure the face. The commentary gives the meaning of
which would be appropriate for flf^ft in women which is

a mark of beauty. #

Here the wrinkles are unwelcome and ugly. qr^aJT 3T%3

—Whiteness is impressed on the hair. *i(5tTftn RffrSf&ra?^

*If£ meanB the entire body. Here this is interpreted as "limbs,,

hands, legs etc., They are absolutely loose and hanging as it
were, and ineffective for movements, ijf^ conveys the meaning
of limbs' by ^gfoir as the commentary says. The idea is

when one limb gets useless, the whole body is considered to be

useless thereby. Every time a new limb gets out of joint, the
entire body is felt to be gone. Many times the body is loBt and
therefore many bodies are said to be Cowards are said
lost.

to die many deaths. Sita says to Hanuman—uses the word

in her sloka about her keen desire 3c$<r5f to embrace
Rama's boay. "nil: rf«rft$f?T$:ti*33ra TOH?T5H" are her '

words. It may be said there that she wished for many bodies-

although she was t^gt without a . body —to embrace Karma.

fittf^Hto WWfo Ktlfa$t*T^ - Being out of joint they are not
able to function properly. it^j «j^arr cT5<nr*T& — Only one part
of me namely tjstnr is young and gets stronger, c^afte *

3q<^ suffix.
 7

NOTES 97

Shha. 9. Effects of old age are described in detail.

Vtn^ri^f tIT—Because of physical inability Sankara asks in

Even the idea of being a man lias dropped out. HffTHFi™ Men
of same age and same position were friends. gg<j: *a*lfcH.~
hare gone to heaven. The 'suggestion is that I am still

suffering in the hell of this earth. — soon ffsj — It is

better to die early than to live in advanced old age. 5T?r$2*q*an^

TOii'^T
— "I cai1 E e ^ U P only with the stick. The stick gets

up erect immediately. It is not as with me. Byes have

darkened by heavy cataract Tflfin-is
"
eye-disease covering
the eye. All these are certain signs of immediately approaching-
death, 3?ift the body has lost all life and even,

consciousness. There is very little of consciousness. The body

may be said to be already practically dead. Why should the
dead man fear the danger of death. There is very little of life
left in the body. Why should they fear of future death when
death of the limbs etc., has practically taken pla.ce ? Literally
the fourth line means —tbe body which has lost consciousness

is afraid of death —danger.

Sloka. 10." In the closing sloka about ^ *s painted-

as a river. By crossing that river and getting to the other

bank, Yogis varaa with purest minds enjoy atomic bliss. River
^tfij; here is £?t33?. The CTTt^I imaginations are the waters.

The waves are rj<son waves tossing and agitating the mind. The
alligators are jjti — passion. The passions devour the man.
The birds sitting on the river and soaring high above the
clouds are anxious doubts a\>out achievement and non-achieve-
ment of desires. We may also refer to hot arguments in;
VAIRAGYA —
38 VAIRAGYA SATAKA

debate about Sastra matters which do not fix steadily in one

place bat and fro and soar up to the skies. The poet was
fly to

a great Sastra Pundit, had a contempt for this high soaring

and hot- worded ?*4i-s about Yedantha where actual experience

alone matters for confirming Yedantha truths. In ^ reason-

ing, it is positively dangerous* The tree of siq standing on

the bank of the river is uprooted by aanjr river floods.

tft&T^§!^TTf?ITT5*T: «tS and snfcf make the head reel.

They round another. If you are

create whirl-pool circles one
caught in them, you are gone, and get drowned there in the
depths. These whirl-po8ls are and aif^TTjrJT — They are

very difiiclilt to cross. The only way is to avoid them

altogether from a great distance and sail far away from them.
f^;3T is the two high banks of a river. fg?r?T oscillates

between the two banks. The banks are high. When you go
to the edge of either bank, you cannot scale the high bank, and

the fa?^n has to return from the river surface itself. It is

thus moving from one edge of the river-side to the other, being
unable to scale over the high bank on either side. S^TTg:

meaning SKg^TrT suggests this idea. Yogis waras 'who have no

f^cfT an d who sing in joy as ^qf fe*cTT sirfafoc* " get to the

other bank of the river easily scaling it by their" pure mind.

THE PRETENDING OF ABDICATION OF

SENSE OBJECTS AND PLEASURES
Sloka. 11. The happenings in HHR life from family tide

and connections are not at all I see no TT^SB — no good

in them. *lTg<T3«ITfir— However deeply I ponder over the gt*
 NOTES 99

family pleasures. I see no good If we earn by laj-s

etc.,aud the g<Khs either earned in past life or now, begin to

give fruit. .What is the fruit the Sastras say they give ? They
may Sgive you pleasures here or in swarga none of which is
-

^T3> good for the soul. is short-lived. It is propor-

tionate to the ;joq and the guq is $ftoi. ^q^f^ sings
— " We
11
come back to this mortal world. Git a is quoted in the
commentary. The pleasures which are fctrfi^fftc! have been
long enjoyed JT£fff; JJ^Tsh —by heaps of great 307-8 acquired
before. The pleasures now we enjoy may be very great- jrfjfs^
but these pleasures come to us only flb give us pain eventually.
1
qfallil ra^tlJT ' is WHr<' 6 description of *t*?g These
pleasures have come into existence only to give us ?!T3*T.
However much we are addicted to pleasures as fir^Fq-s the

pleasure indulgences, though apparently pleasant in the begin-

ing, are poison in the end, and leave us exhausted and
sorry. Beginning with pleasure, we come to sq^f*— become
sorry men.

Sloka. 12. The argument here is as follows. The sense

objects giving pleasures, we so keenly indulge in, however
long they may have been with us must one day pass away.
vmzi - HffiW* i fi periphrastic future tense. While so,

why Bhould we not take the credit of giving t^em up ourselves

before they have to disappear by casualty or by abandonment
of us ? What is the difference between the two f^qtlT—
separations ? Why not SJSlfk ^NJS? ^ —
If they are given up by us of our own will having become
disgusted with them. The 3JffT—abandonment by us will give
as infinite 3uf£=T The poet is thinking of the sloka.
wrg<ir 55*% g<§m i
 —
100 VA1RAGYA SJATAKA

gas* a*Jtesfr m&m m By &\r\. aw?*

may be; reached. The <qrti of. the pleasure objects must be
made by us. "What credit is there to us if the separation ia
affected by their disappearing or giving us up. That Is the
effect of &q 31^: and sjafe WT^sm^ by
tHemselve.s and by their own will. sV^T^ci: - if they go away.
That will be for your greatest sorrow. 3^35 <jft niTf?! IT^TH;

The commentary quotes

' the Gita sloka
— Bf^faf^ST^
*
*

We may:

add the next sloka fftS3j[tTr WT*T • 19

interpreted by the commentator as ^c^rcl- ^e <l

uo t e8 t-he-

PanihiV sutra ^ras^r^f—By their .own free will is the

meaning. *3*T ^tUP— suggests that disgust has come for them-
That "Vairagyam which is so badly wanted is one of the-

principal Hfq«l-s qualifying one for agifiror- These STORS

must be permanently retained throughout life as an for
<

the practice of ST^Risn. fts^ftuft metre.

Sloka. 13. The ST^J^ knowers of totally purified gf^

give up and renounced the wealth in their hand
all desires

which they have been enjoying, and may enjoy long hereafter.
The poet contrasts in the second-half the 3c»T5Trft«^ praised in

the first half with men who would not give up their for
which he never got before, We have not now nor earn
•wealth
we hope for with any certainty. Even the desire for wealth
of no certain prospect ISSTtqtft) but only gloomy and un-

certain hope. SfTI^Tli^fe* metre.

Sloka. 14. Vairagis who live in hill-caves and constantly

meditate with tears of joy on the q*3ttfeq are vpn-s blessed

si;«r£31^5T€?- mav be taken by with the previous word..

sqtScri and the succeeding word fa^fsj. The birds without

 ^ NOTES 101

any fear sit on their body and drink these pT^j^t^ joy tears.

But our lasted in hunting after sensual pleasures in ttie

life is

nature of garden sports with women described by the big

compound word begining with 7T«?t?3[ in the third line

Slr^rf^tfecT metre.

Sloha. 15. -
The poet regrets that even with very sparse
food, ground bed, no servant excepting one's own body, rag for
clothing, desire for sense objects and pleasures would not leave
him. R3Khr*rHr^The saying
tjft3T?i> ^ir^^T rfqT^aR: i»
proverbial. They are their own servants. They have no other
qR^PT - ^5«IT " rag, fiisir no qf^3H are all indicative of a fool's
life. ^G£c?RT35^ metre. ,

Sloha. 16. The poet is angry with poets- who describe

and sier as (1) golden pots, (2) the moon, (3) the
face
trunk and head of elephant respectively, whereas^ in truth 1
,!

they are all disgusting as flesh knots, phlegm abode and wet
with sweat and urine respectively. ^*T-~ deserve to be
censured again and again. fifHsTRoft metre. Prahlada's
descriptions in his teachings to his boy colleagues are in the
poet's mind, fa^f^oft metre.

Sloha. 17. It is possible only to one person to be a ^533 *

^fij and a great fwfh That great person is ^ -

%i is so

called because He has taken to Himself half the body of His

fiweetest dear. This is the poet's suggestion by the description

STfTOfTTO f He is a great example of a 7rf*P^ in that way. He

is also the greatest example of sffatiTs —men without ^iq and.
without attachment for woman. All others who ar$ smitten
by Cupid's arrows smeared with virulent snake poison oould
102 VAIRAGYA SATAKA

not either enjoy like or renounce desire and attachment

iike Him. yf^g jfog srr * ^TT%^f%^%^T metre.
SMa. 18. The poet has no objection to ignorant people
falling into nets of *nfl" ^hich are productive of numerous

disasters faqsrrsi ^Tff[^— They may act out of ignorance

like the moth — 3Tc3¥T falling into~burning fire without knowing

its great power to burn, or like the fish being caught in the net
while coming to eat the flesh bait. Bat the poet is wondering
at the great power of jftfr which makes kaowing people like

himself — %3?R?cT)sfir not abandon the f$HsRaft metre.

Sloka. 19. The poet says here that "what is removal of

bodily hunger or love passion heat is foolishly
ills like thirst, (

mistaken for pleasure. Quenching of thirst ia only removal of

a bodily craving. So is eating food with flesh by hungr}*" man.
So also the hard embrace of a woman by a man fired by epftT
passion and thirsting to quench it. Rcft^T? ssn^P —these are
only cures for disease which a man wrongly, mistakes for
treats as g£ - g^fafir fe<Pmfar -
faqsTfa is wrong
notion — contrary to truth.

Sloka. 20. The poet praises as a blessed man the person

in full possession of every comfort and every sweet thing in
life, —high mansion, son who is considered very good by good
men, riches innumerable and auspicious and loving wife
renounces" them all so momentary and quickly perishable and
embraces the ;3T& order. The man who is suffering under
SI^FR says with pride and pleasure. —
I have this mansion, this
good son enjoying the good opinion of good men, this countless,
riches, this auspicious and dear wife, and thinking the world
and these all to be imperishable and permanent lodges himself
in the prison house of
 NOTES 103

CENSURE OF CONDEMNATION OF THE

ABJECTNESS OF BEGGING
Sfoka. 21. In condemning begging as abject and piteous
the poet first gives an excuse for people who beg for help. He-
says —No man of self-respect (iT^T^ 3HT^)i the last words in
the sloka, would beg for his own belly burning with hunger
fire but for the piteous sight of his noble wife, suffering the
misery of the starvation of her many children, not to mention
her dear husband's and her own starvation. He says — pity
for the wife and children, dragging tltf mother's very old and
worn out cloth crying for food in bitter hunger. The poet
defends such begging by sheer necessity by men of undoubted
self-respect on the ground of their unbearable feeling of pity
for the noble and loyal wife suffering unspeakable misery by
sight of her hungry children as described ^in the sloka. The
poet was surely thinking of the great Kuchela- the Kutumbi —
(^Egfr^^) the suffix meaning a very large family and his wife

§J?3TT7Tr ri*It fe^r) — meaning she was also a Kuchela — exactly

clothed in rags as her husband. The sloka begins with <jtar.

The women in such a piteous condition hopelessly suffering

from a.bject poverty and too many hungry children. The next
word 3t?rg<lr: describing the miserable children with most
eorry faces accentuates the pity of the situation and the-

unbear ability of it which drivep the jth^ 3Wf^ to ^he ^re '

necessity of opening his mouth as a begger —uttering the words-

'
-

5*ff
'— The picture drawn here is exactly like the picture of

Kuchela and Kshuthkehama. g —this dragging the mother &

1

worn out cloth by hungry children is a matter of everyday

occurence. f?T2Epa: — the suffix is both dimunitive and
compassionate. Little babies — poor babies. SflT^j sfrnfr^il — The
104 VA1RAGYA SATAKA

words are very suggestive. Many children drag the old cloth
which will be torn to pieces by the mere touch of hand and the
dragging. The word 3**^{ is suggestive and shows the # great
genius of Sanskrit Language. 3T?3{ — both
means cloth and
sky. The highest ideal cloth for ^^JJtE — saints i6 the sky
—*he 3U^F5T which tho ^cH^tf? Wpi says ordinary
men could not wrap round like cloth. '

q"^T ^ff^f^r^l^T ^lft^^f?3

'
The word JHrftC. suggests — ajqR^s divine persons
alone could do it. . Lord Siva and gft^g^s could do it.
3f?v{^ -

This is the Jain f^n*^ ideal. The poet suggests by the word
—the dragging of the worn out old cloth by a. number of

children would tear it to many pieces and leave the woman

with sky for cloth. It would make her a f^n*^T that i the fi

pity of it. The husband who "is undoubted by a gqi^ is

seeing it. What coirla
1

he do but open his mouth with the word

"
^ff ^fcT bitterly crying. Crying out of
hunger not for fancy articles
— §jfa§: f?K5rf%g{r: — having no
food at home for the children in miserable plight.

indicates ^g— what more ^2 '

%¥*V- T — If this dear
ho use- wife were not seen in this condition. 3^ %f^r ^fh ^"cT
-
who would utter the two -lettered word -
^g^T^S^r*!—
tor the sake of his own cursed belly he Would not even at the
point of death utter thesetwo letters. For the sake of his
,

belly, not even if it was burning furiously with the bitterest

hunger. The word <jT^ conveys both meanings,
^f^nag^jf^^^ryi - *T§[<? — The letter sound come out in-
distinctly out of oppressing shame and fear of a refusal—*
qT^srnr^*?^ Tff?*Ia5 H55 is 35*5 — the thro at- the oral organ
^

^ST^— breaking in pieces. The two lebters coma in. broken

 "

NOTES 105

songs. '
The word gsi^ after tt55 suggests that the man and
his throat feel that the throat may break into pieces rather

than break with these two ignominous songs, fg^f^— the

Bounds are very low are in the lowest tone being ft^ito in the
qjos itself mostly. These two letters are themselves ashamed
to come from this noble man's mouth,
out aiyf this two
lettered word would not come from his mouth as one full word.
• The letter sounds are broken between each other. The word
does not come as a word but the letters are uttered with
intervals. Ku chela went to Krishna. He came back after
—
spending a whole night talking the Great Lord was talking all
the night with his old friend who had come to him as a living
skeleton. '
TTife% taw ft 5T yyrfa ST^cTH '
But Kuchela
would not in the long conversation utter this two-lettered word.
What did the Lord think of this man's mission and visit ?

The Lord thought in his mind — 'This great man however

cruelly afflicted by poverty, has come to me for doing pleasure

to his qft^mr wife.

1

mm\ qfastareng hst ftwwr ar«t

JIT " were the noble, admiringly appreciative words of the
Lord — '"SHsrir'. This poet has the whole picture of the

*Kuchelopakhyanam.' by Suka —a matchless description of a

matchless incident and is reproducing it by s^fa in inimita-
ble words of matchless sweetness. The word ^iwt is indicative

of fq^f^ — disgust. He is disgusted with his belly and thinks

it a cursed one. The commentary quotes a very apt sloka of
-

the great Sure s vara' s which is one of the grandest

lt
books of the. world a*sj 5*4te*sn*i f$5T ^If^cl 3i3TW?HT
what lengths do not men go for the sake of this wretched belly !

Sloka. 22. The stomach (belly) is described as a fasft-^

vessel (^ngt ^H5?T) which makes us act the role of a beggar

 —
106 VAIRAGYA SATAKA

f^S?^^ acting like. This vessel is impossible to fill. It is

S^Bf*" We fill it several times a day but it empties itself

floon after the filling and wants fill again. This filling,

emptying and refilling goes on without any break. It i&

comparable to STT^Tf which once filled wants a new fill or a

new desire lit once. It never feels full and satisfied. It feels

itself empty after the fulfilment of one desire. The belly is the

cause of the necessity to play this ignominious rolo. 3?RrfT<T

JTf rtfPWfcai — self respect is dear to every one and likes to keep
it as a knot bound to him*slf without being united and going

away. He wants to keep it under his seal. sr*T<y qS^rft - '

This firsft is very clever in untying the knot and breaking the
knot of self respect qztost is comparative form of qg.

JJ^cTf etc. The man has no doubt a number of great jjaT-&

lovely and smelling sweet like lotus. But this fite^t spreads as

clear as . bright moon light and closes the lotuses and makes-
them shut up. fggS5..„etc. The man no doubt has a very full

sense of shame which is like a creeper stretched long

or a cluster of creepers. But this fq$f\ is like

an axe, and cuts them 3i$t3>£tl$5if?¥T *s another reading

which is better and is in symmetry with 333^5? and
IWT*- %fkm metre.

ShTca. 23. Here the poet says that the man who is-

hungry and has to fill his ^0 (belly cave) will not go to-

his agnatic relations coming from the same street. 5<RT3i<s4<J

as a suppliant QW^mm: If there is life in the body for

food. ST[oi^£RT$i: suggests — if he is living in the body, he will
not go. But if he is not living there and is dead, his dead!
 — "
.

NOTES 107"

body might meet bis agnatic relations, jtt^—the m^n of

gre^t self-respect. JRT— but

v he is afflicted with hunger and
§J
starvation and thre a tended with death, ^i^: suggests that-
4

^i—He prefers to go from door to door. 5"rf Uff sifsTB'.""

Where ? Not in a town —guq jnir *Tffa—in some blessed'

fortunate big village. The village iB so fortunate as to receive

this hungry man of profound self respect and to give him food.

Or the word joq may mean —a holy village in which good

men, who would gladly give firstf or living ^ m or in some
forest habitations where lye fkrf<T£xt$5W?T ?<I55V
JTT^c*! —Taking a broken earthen piece covered by a white -

cloth. tJTaft means the edges and margins of the earthen

vessel, gicnfe is a* broken pot piece. In the village or forest
habitation, there are fg|iT*s twice -born people who have within
them digested Mimamsa learning, who with their
Mimamsa knowledge §5^^^ — offer 5T3^ in the sacred fire.

vjjT-<j^g$<£—the vicinity of the village houses or the forest •

asrama is filled with smoke from the sacred fire with the ghee-
and other offerings. The smell of the ghee contributes to the-
hol iness of the place. The ghee smoke \jqr is pleasant,

* and not disagreeable as other smokes, zvm is intei'preted by *

the commentary as q^5Ti^T<yn(n*s and all freif-a The ff^T-s

are masters of all f^U-s *§HW metre.

Sloka. 24. All lovely places like hill-forest resorts where -

one man lived with perfect self-respect with very little fair are-
destroyed by a cataclysm. Why should not men go there when
there are such places ? Why should they, like to sustain their
body disgracefully with fcro^ food given by others. ^ there-
fore life in Himalayan peace-retreats is very pleasant. They •
 •

108 VAIRAGYA SATAKA

•are cool with the atmosphere- changed witti drops of Ganga

-water thrown by Ganga waves. There is no need to sprinkle
water in these* resorts by any human agency. Mother Ganga
will, with her wave hands sprinkle drops of water. 4n the
Himalayas, (there is no lack) of cold winds may not be desidera-
tum. But this .
frequent sprinkling of the asrama by Ganga
Herself with her wave-hands is inestimably great considera-
tion, fir^q^ celestials come and live on the beautiful rocks
there. Why should not these men of learning feen^f-s also
go and live in those parte ?ff ^ajR—-The highest, the
longest and the widest mountain affording innumerable placeB
'
like this — What has happened to this great Himalaya ? Has
it been destroyed or deluged in a TPralaya? sj^^Therefore
Wg^TTf: —men coming from the great ng'who passionately
- extols the greatness of poverty and measures a man's merit
according to the scale of his poverty. The poorer-the greater.
The greater have-not-is the greater, srm^ <TCq^r •
??RFTR
iftfqtf^-the q$fq*o^ is a fqo^ of shame. It is disgrace to eat
it* **Ts<rfa3^T metre The poet is fall of gps's great t^fiq
• question slokas. '
^rfo T% qf«l ?T. CTfcr etc ^?g|7: f*n'_is
one of the questions.

Sloka. 25. Here is food-qaestion. Where to get the food

to prevent starvation ? Is there any alternativev to begging
-
the food ? The poet answers this with a question in the open-
ing. Are roots available in the forests in abundance

near q^f-s caves which would afford shelter from rain, and
. sun, all destroyed by a rr^a— cataclysm. Is there no gs^f-s
with $?^r-B left? Have all of them perished ?- ^>s?t:— roots
and 3)r3>{ —-shelter — read well together. Have hill-caves

-disappeared! f%|r{f fhR*^~—Have hill-streams giving the

 NOTES 109

crystal like clear water disappeared ? Have the branches full

with sweot juicy fruits beeu uprooted from the trunks of trees-
leaving the bare trunks alone? AVhat to do for clothing ?

Must ifc not be begged ? The thick branches of trees will give.

beautiful ^e^s bark-fibre serving as holy cloth. nq[ where-

fore the faces of *3?tf?i — bad men (with their eyebrow6-$y<3cn-s

caused to dance and knit whimsically tossed by the wind-

qg^STSn^HcT °^ fetWI of the vain pz*ide of wealth. How

much wealth ? ^HT— petty RjtT. Even that is — ill-

gotten. >

*7CT¥?qq f|333roPJtT* smn is courtesy. Courtesy has *

wholly departed from those faces. u*TR wholly- ^O^tf metre.

Sloha. 26. The poet invites his friend to rise and go with
him to the forest. 30^3^: smfaiH - S[f% is

sustenance of life. With what ? go§: JJ^rIj: —holy roots and'

fruits. ThiB such a ^fo - rWr .aoiwrwf is like a dearest sweet
heart. 3*^*1 — choose that lifenow and what bed to
sleep ? *j^i33T — the earth bed. Would it not be hard ?"
*l3*fiM* : aa?^"." put plenty of tender fresh leaves thickly over
the ground, ^qoj gfjqoi: these are very dignified; not at all *

undignified. ^r^teH— Let us go g"f%g— rise, rise from

there.
this depth to that height. There we would not even hear about
words —^CTtnt—of Lords, §JfffOlT~"petty base men. 3^333;
I^R^iRT — of- rninds covered by ignorance and' total lack of
wisdom and discrimination, f^Tfsqrfefsr^r^f^gojfhrt —Their
words harsh and ill-tempered on account of the disease of being

moneyed. qq *^ioif qwrPT —^here you will not hear

even the names of such people. The description of the foz^est

of the ex-Duke and Lords in " As you Like It " may
life be
noted. The beauties of forest-life are very well depicted by
. -
 —
"110 VAIRAGYA SATAKA

: Shakespeare. STrtj^TT^fecT Metre. The Bhagavata slokas

4 and 5 in IT Chapter of II ^ f,?\* almost at the opening of

Suka's teachings are quoted here for comparison with these
. slokas. ' •

wrfea qht^t ^R|ri^r?^ ii

The second si oka is quoted in the commentary in sloka 27.

The- poet evidently had Suka's slokas in mind. How could a
.singer of Vairagya Satakam forget the great Vairagi-Suka ?

The commentary disapproves of the reading '

quffaii.'

Sloka. 27* rl^fq

1
-
rTsnfip —Even when all this is available

without any effort pr expense ready at hand for the mere wish.

>*F?rcT 5Tf?— At the doors of money-bags. H5?ct~

Endure disgraces and mental pain, cjcfJii:-— miserable

dependent men exciting pity. Why is this abject dependence

on others waiting at their doors most and sacrificing one's
precious freedom and independence ? Go to the forest you —
will get every thing, food, water, clothing, bedding all the best
in an honourable and natural way maintaining one's freedom

in full as an —independent man— which is also the high

gfo ideal. fsTfcHSfTT — The fruits of trees which grow by

themselves, fgfcU Ctf^StRf—you ueed not plant and tear them.
.Nature makes them grow by themselves. -
sii^V " without any
labour or effort. slx^t^W - ^grUTOSJ^ — ^^?^**T
 —
NOTES 111

8.6 tbe commentary says. The food is got not by the pleasure

of a master —*5xgr by our own wish. fffa5R~you get it in

any forest. Go to any forest, you will get. these, (j^:—water'
— here, there and every where. It is not' a question

having the fruits for food in one place and water in another

place. Tou have the water where you have the food.

fsrfsiTJT^—cool, sweet water —not only that —holy water of

holy rivers. The river water is got directly from the river
not through any channel or pipe or by carrying it in pots.
a*$3»—without any effort. In the second line aifer is
understood. In every sentence - ir^f^^meaning is taken
as understood. That is the grammatical **f ule. Tree-bark garb
was mentioned in si oka (25) as coming from $u*sff*.6 of trees.
That may be understood here. jj^q^r^zsn— That was the
softest touch, softer than a bed of feathers —
Bed constituted by
what ? ^^JTsft 1-^ made of fresh, tender leaves. 1

of very soft, young and tender creepers which may be softer

than the leaves of trees. ^fl|s creepers would be lower than
the heights of trees. One can easily pluck them. With all

these delightful and easy supply of necessities, why should Lhis

great ignominy described in line (4) be endured ? you
have to go and wait at the door of innumerable rich men. A
very few of them may give something. Many will give

nothing after making you wait for a long time. That is the
suggestion of the PluraL The singular in gffft—doors has
plural significance. The plural in ^f%^f * s purposely used

to suggest the above idea, ^cffffl:— There is a great Vedantic

charm in this word* The very well known Sffa^ meaning of
is a 'miser*. Even unlettered men could understand it *
 112 VAIRAGYA SA.TAKA

in tliat sense. aswr? gives five words as having the sense of

petty misers. "q;?«r ^oigfff^i^^Hftrsq^r: The am?
commentary mrr says q-^ sft tmi<fT3?I^tf?£ qte*^ S?T*TI^*r

3>;ftffl <W These five words denote .

a man, w?io by

hoarding greed, starves vjit — charity, himself,

eons ^rfi^i wife etc., not giving them' full means and full-

comforts, and in the case of v^jf starving it altogether hoards

money —he interprets as ffoiat aair The-"

q«T*3Ttft —the owner of the money is a bad man. He would

not use it, but allow it to multiply — rlfiqgR: — The man who

cooks food scantily and most inadequately for the people who-
have to be fed including himself is a *
facfag is a person:

who cooks very insufficient little quantity for himself and his
family to eat. All these words tend primarily to mean the-

miser, that type of a miser who will stint necessaries and

comfoiiis to himself also. The word ^qai here is very very apt,
The man who goes to beg is a wretched miser. He calls the .

man who does not give to him a miser. But the begg»r is the-,
worst miser. What has this beggar got which he does not
give to himself to be called a miser ? Is it not a fact that he-
has got nothing ? The answer is beautifully suggested by the
—
Upanishads. Freedom, independence^ self-respect and honour
are the greatest wealth of a man. These, he must not deny to-

himself. He can give to himself all these in rich abundance

if he likes. They are within himself as a rich treasure. Might
he not enjoy that treasure by giving them in full, to himself ?

He refuses to enjoy them which are treasured up in himself

when he goes to serve another man or to beg a present or-

favour. Might he not enjoy ^himself the storo within him ?

The beautiful alternative held out in the first three lines
 8 —
NOTES .1'
113
«

preserve honour, freedom, independence and dignity and purity

of soul. Now let us see what the Upani shads say in regard to
the meaning of the word ^qtn and the charm buried in the apt

use o£ that word. Brihadaranyaka says —" <£tl?t$TT

9IWTcl srfer Birgm: The - 3f(<UcJ<£J buried within

his g^?j is a ff^rq fsffa. He would not open the seal and see
the treasure inside. To . see -
it is to enjoy it, and to be-
delightfully absorbed into it. Having this priceless treasure

3ff8fr*I 3f$ft treasure within ^

himself—nay the treasure is his
own self. It isenough if he sees it. To see it is to enjoy it. He
keeps it sealed from his own view. The whole life time he
would not open the treasure box by removing the upper cover.
Is he not a wors£ miser ? —asks the TJpanishad. f$r^tft<nt
metre. t

Slolca. 28. The poet thinks of his early days when he

• saw them spend in begging requests before lords of money and
in being drawn away by temptations of sense objects and
pleasures which made them look very small even in their own
eye. ^Rf— He thinks of them now when he has retired

into the forests, and is making his a^s*JR in a cave. When,

he is immersed in s^sr, q^JTJl and 3R?*j T he cannot think of his
old days. But when the' continuity of wjf»f is broken-
(sm«l%d%)t he will think of them with laughing in his mind
over the happenings he saw. ^PTqf^r g*: —Before moneyed men.
The word gH*Tfa *s tne name of ^ift — the great treasury,
master. These petty men consider themselves as ^crfa—
Kubera and he was considered to * be so by men who sought ,

their help. They praised him as a Kubera. SftqHT ^:^*Tr^:

VAIRAGYA —
 — —
114 VAIRAGYA SATAKA

the misery and pain of begging of them, g^?^—The life"

was led, and livelihood was eked out in that way. Those days
were days of misery and pain, m^nnf *s another reading

SEWfoT " 3r?cT:*5gf?tT f Rffi— with a laugh arising in the'mincL

fifT^fT^ffin^T'^T ft^iGT: — f^Haft is a mountain with peaks.

Si»?5IT3T on the rock floor of

«
a cave. 513*TT fSp^DUT: — seated on
that rock which is used also for lying down to sleep. 3tzgr
may be understood (
as couch. He ifi now in the midst of

?ftiTSiTR for which a seat higher than the ground floor is

recommended. 1

rlTf^ffiHr* says — not to sit upon a low

fouch. This rock is slightly higher. than the ordinary ground
floor there. 5T3*H suggests this. 3T?3T3>T?ciT metre.

Sloha. 29. *Fafaf*!?Prf?srgfi?rJr: Those who are ^rich -

in contentment and are continuously rejoicing in that

contentment feeling no want for anything like money etc.,

whether they are haves or have-nots, g^J ^ f^RTH — their •

g^i —j°y s ^firar: "will not be broken in their continuity. They

do not want anything* The golden mountain Meru is no good
to them. 5f 3|?ir g vi^^S^ ST^Rr::— As for those others who
have plenty and entertain insatiable greed, uq^sq- for more and
more gold and are always oppressed by that feeling. ^T^wn;
H ^^fi-^Their greed is not removed by satisfaction by Meru's
gold nor is their greed capable of satisfaction by the gift of all
the gold on Meru. Have-nots and contented - haves do not
want it. Greedy men's greed cannot be satisfied by the whole
of it. While matters stand thus, fsrfvRf —by the Creator.
£<T^i 3t£<^J?*i — repository of so much indescribable wealth.

|J§—for whose sake ? ^ ij^;—That Meru, ^3: was made.

1
 >

NOTES US
It is no good to either of these types of men. ^Tt¥Tr33 STOW
f JTJTfpTT— All gold is finished within it. (2) The ^fffff of
gold will shine by distribution. This undistributed, gold totally
preserved in itself — such a Meru does . not please me —
ilj^ The Dative is the proper f^flfrK grammatically.

5Trf^r^Rtf%^ metre.

Sloka. 30. The best and most honourable way of living

most religiously, pleasing s^ic, and following his great example

so dear to him, is described. It is called a ^ of - 3-3 is
ihe longest of sfllTs, sometimes extending over twelve .years,

qfjg^ is frequently mentioned: This shj ^ life lasts very

long, for the whole life-time, and is therefore, aptly called a
What is srg's ^Ti^? Though he is the Lord of all the

world, he gets his food by fWgttS? ^rf- It is that life that is

described here, fir^rrfK —All these attributes qualify ^51—
neuter gender. Food is got only by fa^r in this et^t—It is a

^gsftHf compound. — without indignity, how can the gfl

of' the Lord involve any loss of dignity, gj'^f^g^—
There is no other which can equal it or replace it.

vftfafetF? ^T^Rn —eradicates all fear from any side at any time
And on any account The word «f^rT; niay be understood with
•every farlf^tnq. ^¥ricOT3T3TRT¥rreiTO3 —Previous to taking to

this life of a mendicant, there were people who entertained bad

onvy against them. There was also jt^ and affir^f^ which
produced contempt for them. Now after 'the mendicant's life
has been adopted which nobody could envy— All those past
old envies etc., have been destroyed. This compound word
also means envies, pride etc*, man had before
which this
against other people who were haves when this man was a
 —
116 VAIRAGYA SATAKA

have -not. All that envy and other feelings jt^ & 3f%?TT*r

have been destroyed by the taking up of this mendicant life

in all humility, and -with deep love for every one and hate for

none. ''sitET OTqOTlt *OT Z^PI 13 =3 "—as «ings.

ff'.^W^^^R —various cares, unfulfilled desires, privations

etc., were filling him with sorrow before, Now that he .has-

renounced all connection and all hates — all those occassions for

sorrows have been removed. —This g^T i fl done every

day which alone is the occupation. It has to be done
regularly every day. Once this erj is entered upon, and on no*

day could you seek your Jood in any other way such as by
earning flgg—The fi;^\ can be had any where all the
etc.,

world wide over— 35ft fc^iK?: no difficulty in getting it —

some-where in this wide world. sisiq<^j35¥T —He does not

make requests. People will come near his bowl cheerfully by

themselves. They will rush from inside the house to give him
the dole. They would be sorry to miss the opportunity for
such a ijinj act of great merit of giving a small fagr to the
best qisj sometimes in his $?qi3 " Bl!|fsT*i —It is pleasant here

W ^H3 S wno practise it. is the greatest $rrg — He is

described especially as a ^jig by Suka. (g^j) in sloka 43 - YII

Chapter - VIII There he describes the blue marks in
f^Tcfs g^rs as a beautiful ornament for the great ^j|>g who drank
the poison to save the world.
" "
*iss site srmt ff^on^
The word in ^TTffa^ would also denote Sankara says^

that new are ashamed of going out for fif&t to

which they were not accustomed, and which in the beginning,

they consider as humiliating, — This lira (-life purifies.

 —
NOTES 117

the man wonderfully. 5pfft^{n=f — This religions life was initiated

by a nd adopted by Him. SfWTs}" -no man will try to

prevent him from this 33. srgrqfSrnir ~ ft fa is capital from the
interest of which people live. 9£35CT«T — Though there is no ,
1
capital at all in the shape of money, this 'no capital ^frl is an
inexhaustible mine of food. This fir^n" Hf© gives food eternally,
, and never fails to do so. It cannot be exhausted because the
entire world is the giver of the ftrgr in triblets with pleasure
and zest. This fk&TT ^frl is an <TT5r as the mendicant
calls it. 3TCrf?3 TMb is described in this way by sfaftwp -
masters of yoga. This is the best life for the yogi. SIT^S"
fefsftfefl metre.

THE DESCRIPTION OF EVANESCENT

'CHARACTER OF *ta-s AND THE SHORT-LIVED
NATURE OF PLEASURES
SloJca 31. The vftir' 8 must be fearless, g(*ft from
fearless. '3T*T^ from everything. ^T^^^T: is the g^'s state

of mind. All others than gr?ft-s would have fears. In fact,

every worldly pleasure-object and pleasure is a source of fear.

Fear is inseparably connected with them. To the *f)fij

*TOff^r!H—Everything in the world is attended with fear,

gfcsjnnT Wrfa*cTHI Tp the —nothing is w

*
SUPT^
'
" i fl the only thing which can secure
absolute freedom from fear. This is stated and
clearly
emphatically at the outset of this chapter. — What are the good
things covetable in "the world? pleasure. §|s —high'
 — . "

118 VAIRAGYA SATAKA

birth,' fg^r — wealth. — self-respect, ^55 — strength, ^q—

beauty, Sastraic learning, good qualities and good reputations^
one
1

^ own body — all these coveted things' are inseparably

attended with fear. SlT^Ssfi^ferT metre.
Sloka. 32. 5Tl%gif^?q — will be dragged to debates which
are always indecisive, both sides claiming victory invariably..
Wo one can convince the opponent by arguments. %^T?a^T^" s
are, loudly condemned. This great threat refusal to accept the
debate challenge, will be acclaimed by the other party as
inability to debate. *pHsJ55fl?i— what if you have the best jrjui-s

^gy— the slanderous tongue of m& will indulge in vituperation

of youth. "Was not Seeta slandered by some rogue ? This
thing is expressed in another form in the next sloka.

55\%flctffiRrjjon: 3f'fT life is seized by death. The seizer is on

birth, but it is postponed. 3)3g533? s?T3«T — greatly shining
youth, captivating other's hearts and inducing various
indulgences will be seized by coming old age with ,

3?^^: contentment " is marred by the springing up of desire

for money may be for absolute, necessaries only — all the same-
the g?crW will be disturbed, ^*T7J?t sqj&: — If he retires into
the forest for peace, there is fear from serpents and wild
elephants. oqjo5 means both. »|<TT . — kings good and
noble by themselves are poisoned by bad consorts, [ifc m
ST j^g*—What is not seized by what ? is a synonym of

The Vedanti poet has in mind the Upanishadic way of. -

forcible expression.
41
^^ q£ 73*1^"
Sloka 33.' The method in this sloka is this

STTrfc? an(* *ft*T are sa ^ ^° coveted things. auj^Rt**-

?I
5
iI^*?ftH3& is a proverbial sloka. The chapter is condemiring
 NOTES 119

^it-s as uncovetable, The heading is ^TtnT^^T — Tlie chapter

starts -with sftn" and lit this sloka (1) 3TT?t^'

(2) q4wf$IT and (3) sirg?^ are dealt with in the order stated*
• There is a reason for this change of the* uBual proverbial order.

The Maha Bharatha sloka says. 3Tf<t*4 ^fsff^S^rcr

STgSnfe?^ I f^flnt ^f^JTj: fe^a&^rsr g^^Rfll The order inf

that sloka is followed by the poet here. There also the great
Veda Acharya author uses the words
4
PfescTrJ
'
with the
TJpanishadic ring. Here in the last Jjne '
^ 9
cpmes very
near '
cic^rr ^ ' Sfffa is mind troubles, smfa is physical
ailments. . There is no end to physical ill-health, troubles and
mental uneasiness or derangement troubles
*
of, various kinds —
fef^Sf — The diseases are multiplied, getting newer and newer
names. 3TT^\nf —health is undermined and uprooted by these.

The word 3?nftnj" is very apt. It means 4

J\X{^X '
when
there is vn^ of innumerable ^t*T-s of mind and body, how can.
there be Sftrr^? One vt\^ will destroy an swr? of that*

What is to be said when there are so many contradictory

Therefore it is said, the — is uprooted root and branch.

^TJJ^qrf " 3*5? h'VNi —where there is 3|g 3(f$ZT*. The singular
35$rft : has plural . sense by 3Sff^r meaning. 33jf qf^: means
various great dangers, fir means fef%E( and also JI^T^S
— They fall over the .Lakshnris and attack them. Are not
the Lakshmis guarded by guards and safe-rooms ? They are,

but the doors are forcibly broken open, and the Lakshmi*
within locked doors are seized and taken away elsewhere.

"5HTroT«9for S*5r" says Kalidasa. sna 3Tra—Every man

born. 313^5— certainly without fail. It is a synonym of
*
 —

120 VAIRAGYA SATAKA

l, M and father ^j^f's proverbial
WTWlsj's sr4tizg:

Words at the opening of X chapter sra^r 3t»35T<tT«3 an

snfitttara: " [X-1-S8]. The previous half of the s&ka is
1 •
4 E*g*J*Jm*ri aft 3&5f W^rsm '
JJcJ is also born with him.
When he is born, his qg^sj is born with him as an integral part
of his body. has also the force
— immediately
' on
1
birth . The poet has in mind the Greeta and Bhagavatha,
g*'s sloka 3H<TCTS^" with regard to Kamsa's killing
each of Devaki's first seven children as soon as they were born.
This royal poet must have mastered the fircfoft?*! of
Bhagavatham. t6
*rffE fkl^E\ WH —Bhagavatha
cfH
5
learning
and culture was an equipment for singing well and effectively

about Vairagyam. ^rg—soon. fe^T SfKRap^flft -

RrsT -

f%f55R$£-!-he has no voice or veto rights. All are not

•Savitris, or Q*3$ftr-s. Mortals are ^cj^-s u gHigHiwTf^^
^f" — sings Lord Tama in the Katha. -
aaRWST *

«*WTlHfcf, The suffix gives the meaning of ^rf^facl^fcT

^HRlRr:" is quoted by the commentator. ?lra^q^ are a
mere reproduction of '

f%?clil«T ^ '
in the ¥H{<f quoted
above expressing the same ideas. f=p ftf&i 5^^Tfll —These
4
words are very appropriate in this chapter headed tTtfll^^'i'

Rr?g$riT f^Rrsfr n <> one can pull up the Creator. The disposals
. are always his, exclusively and unrestrainedly whatever we
may propose. /

SloJca. 34. The sloka begins with ?jt*ir. ver 7 appropriately,

"arfarr: are evanescent. <f?G5n —^ey break and become one with
the ground surface (are raised to the ground, the moment they
flare up). They are compared to the, waves which rise hig
 i

NOTES I2i

'
and come back to the surface of the sea, and are raised to the

water. ^R^SvcRaT^The pleasures also reach a great •

heighl, and within a short time, like the waves, break down,
and are' therefore short-lived like the waves. In the previous
sloka, the three 3l[?j^etc. were dealt with. The fourth tftlTP

are mentioned here at the very opening. The connection,

between the slokas is very beautiful, unw gfW^ftw —'They

perish by themselves in a moment. The Bbuddha Literature
with which the poet is conversent is full of

regard to everything. 'That is %rue in regard to snot's of

men. This is the poet's suggestion. The word got itself comes
from the root —to break to pieces. Buddhists call the $rfaT5>

padarthas gofs as they break to pieces and die the moment they
come into 'existence. The word «effir is explanatory of the
word swi- The poet finely says—I will borrow the Buddhist
view for the purpose of the statement. stonier. i fl the

meaning. It is thus- similar to ^g: in'the previous description

of *ftns is the g^^T^)- The words 17^ and got in the

eame line point to the g^j yftl^^l^ being present in the poet's

mind here. 33}$ —means libtle. ^fft^r^^ f^Tlf'I — Only for a

very few days will last, ^re^^^rrf: — the presentation or

appearance or experience of 3T3*1^3 ' of youth pleasure

enjoyment rsrqTgf^l^f— will be lost in dear wives. 3T3?T^f

will be appreciable in them only for a few days. The
Accusative case in 'few days only
1
— is ai^ftR^frrff ^ft^U* T 0TL^ a
will fade very soon. The second half begins with the word
g<j — therefore. firfe^T STHfi' *be whole of HST* — B wholly -

BltfTC*i^ -
aiffR only. '
The word HffR^ is a misnomer. There
ia no there is no It is all absence of mi - SIHF^
 V
122 VAIRAGYA SATAKA '

When there is no at all, where is the *f ? The word ^sgRfc

also suggests such as may be in youth is only seeming.

Even that seeming will vanish after a few days. Js^T
- ^

knowing ^TOTC —bearing the misleading name is total absence-

of ^rri wholly. sp^ gmr;—If you know

1

this well, you will be

^3X6, otherwise not. Only realisers of this are g^s. Only
realisers
—ggs can be s^^fs. gsr s an<i are
addressed. Let realising gqs take pity on the ignorant

common people and endeavour perseveringly-to lead the common

people towards EHJigR - ^qcff^s ^ft^^R^ sloka is quoted in the
commentary words ^j:, ^t^T- indicate thought of
and his STm*r^T5-

Sloka, 35. Here also §^|s are addressed to fix their

poet ^
1
in yoga. This sloka also contains indications of the
remembering the Buddhists and their passion for Vairagya-

and concentrated meditatation even if it may be —that is

vacancy. A negative something permanent. They have their

yoga and H*nfilfa% referred to here, is one of the names of

God Sahasranamam. The Yedantha is universal enough to-
in
include any side of religion or philosophy. The famous sloka
" cicSff&iqs 5J55>*?<TE^ "—Summarising the *
Buddhist
philosophy is in the poet's mind. In that sloka, the cluster of

clouds is a £gf??T for §tf<J|3» things. Here in this first line vi\T[s

are said to be like lightning in the middle of TCfecTR

which is a synonym for in the Buddha sloka. We

have 31551333? in the next line. Kings in those days were
* generally very tolerant and gave shelter and patronage to-
Buddhists etc. Sri Harsha was a spleridid example of such
' .tolerance as the Harsha Charitram describes, Bharthruhari
 *

NOTES 123-

with "hie vast culture, and royal tolerance

spiritual in sight
(qualities) had read the Buddhist literature and had a corner-
in his. heart for it. Not only the ^?5V5?q^ ijsrf^rttST is an
example but also the lightning . flashing in the middle of the-
clouds. rrfef^SFTrjSJ is a proverbial Rishi sloka. The poet
clearly has that in mind when he says grT^lfaift ^U35T an(i
3TT?j: in the second line, ^tfirft, *mT*Tsft an(i ST^ISft are-
three forms, g^TJT is a name of cloud and also of a mountain.

?J^I5rr &fkm\ q^RHs " ^I^rftf^ ^frf falff : s ay s the commentary.

The lightning flashes - in the direction in which the g^Fff
mountain lies. 3^i3iT33> is the which prescribes the rtfugfi

. and suffix. g^USl W *T3r- ^r^rfflsfT— The same st^sicq?! says

3lfT?§**T ^^^r is also a name of lightning. Here the

etymological Toga meaning of 'fleeting* must be taken.
The pearl - like water drop, tne lotus leaf tossed by the-
wind and dried up are driven scattered in a moment' is the
illustration for the shortness of life. The water drop of a.
moment's duration may shine like a pearl and so also the short
* * »
8tT3j^ may shine for a short while. ?JT^rT3ST35Hf' the deBires
conceived and pursued keenly in youth. When the desire to
enjoy is very keen, it is called 5?rasrr * ^witRt^ =3 SJr^tfT —
says Sudha. ^fter.
_ a re flickering. —reflecting
^3!T3»v£33T

thus. JTR — quickly-losing no time, iftiir g^g fesrs^ —turn your

mind to yoga — concentration WTffH iffe indicates determina-
tion unlike the word j^q: HJTTTST is fixity of mind-activity in.,

one object by the cultivation faRi of vjsr and CTfTTfc. *it*T is

g3?T- The words ^Jjlfa, fafe indicate the poet's memory of.'

^tnq^r H-45.
4
WTTf^ftlfeft'awf^RT^'
 •

VAIRAGYA SATAKA

Sloka. 36. The peroration here in the fourth line is—

"Cultivate passionate attachments 3K$1tE aftg —to cross

*U W (wftfipJTC —to the other side of the fearful ^tct? fccean.

The commentary points out charmingly that this appeal for

sffaUKfR. It is made three times by three slokas. snjj: afte*f

f beauty and pleasure capacities, riches, pleasure-enjoyments, the
loving embrace of sweet-heart — all these are fleeting.
*

^ fki —
not lasting long. Last sweetest thing mentioned- is the embrace
by sweet-hearts, firqxfa: spjft^ — On their initiative which
is very rare to get. jrjg's sloka—' *3tq%wt ^ff^dr Rr^I&U
* —
where the Lord of the Universe valued very highly such a
voluntary embrace. The words cBri&fg^ are an echo of

Kalidasa's jfa - c
^5f3§5<7 iroifafa '
Here there is much of

iisj thought. awfcCTf^I^W — They will disappear like

imaginations and dreams, tpTf;— multitudes o£ pleasures,

^r^r metre.

Slolca. 37. In the fourth line, the question is put — Tell if

* there is any the least happiness in g'tTT?- Ws ? f%T3^fa ff^"

1

*if there is, ^3 — tell. The descriptions in the first three lines
.make an affirmative answer impossible. First line refers to —
'-constraint in the womb in the midst of untold dirt, and stick.

Can any one be born without being first in the_work for a long
period ? You first live within the womb before you live as a
jTgsq— human being. Can you avoid the *TU3r*J a nd suddenly
-shoot up down into this world ? That is the suggestion in the

word n^3TH an(i the word jrgssrj:. *?*T^T^ describes this

"wretched condition of most constrained confinement in the

-womb by the word '
qsji *W '
ae an illustration for

. ^??T with all its power enveloping gjfjf. stffft^tf^qzT:— pleasures

 —

NOTES '

125'

of wedded life in youth are stained by the inixture-r-s*lRTSR[

of the unbearable pain of separations from the sweet-heart,

^u? crrorf^^:^^:' The expression f%35T^:^
sings of * v

comes from memory of that — may involuntarily. The poet's-

memory is soaked with Kalidasa. Old age may be said to be a^
blessing on account of the drying up of ^rR- The poet says-
here for that very reason, it is si qj^. The word STRfg the
' —
denial of HT!g^ suggests that the question was put to the poet,

that ^$jiTT3 ^ as ^Tfjf because of the cessation of ^[jt and'

capacity for ^TJT indulgence. The poet imagines the question.
Is it not—implying the questioner's view that it was *jf^.

The poet's answer —Even that appeal not ^n|.

is is Why not ?
What fear or disgrace i's there ? * Infinite disgrace *
— is the -

answer The young wife laughs at the old husband in

contempt, because of his being found to be unable to face her~
approaches. This ^flfa: has* two -meanings. (1) — life. (2)-
night. She laughs at the man at night while she is in bed,
Life in this treatment* by the wife with utmost contempt is ;

miserable. The nights which were eagerly longed for before

• are nightmares now. gnrTSft^T — There is much charm in this..

Her eyes were ^NT before. They were naturally lovely

and were more^ lovely with love passion when on the bed
*
side.

Now, the reverse is the case. The same ^z^f Slfgf

becomes i na reverse sense. The old man is afraid to face'-

'

her and look at her. is fifa^. The alternative of

STtps^Rsftn which is in mind what may-

itself-never

come after death — will prevent a future birth and therefore-

free you from *nfer*Ti *1T*st and The commentary points
out that the word '
^ '
is used in addressing «ft"3-s. " ift^tf^

*3H3 $ " quoted from Amara.

4
is ;
 126 VAIRAGYA SATAKA

'
Sloha 38. The poet wonders » f%5[ —O men ! forgetful

of the coming dangers do as a habit — sif^Rr what is injurious

-to themselves. SIT^TT is

*

suggestive of constant doing. —

old age is threatening with her finger like a tiger. Old age
tears the body like a female tiger, which is more ferocious than
the male. Innumerable diseases are constantly attacking the
body like a host of enemies. Life is leaking out more and

more profusely as water from a leaky pot. rl^qf?^ is <T^jH^

form, not sanctioned. The commentary sites usage in its

favour, *
33P?fSR '.° ^ST^f^epr metre.

Sloha. 39. The poet says here —give up ^ft sprrr knd
hundred other. ^TT-s sst^Trqr^lWrT 3TOt£cT fast^ ^a:— clean the

mind of all these dirty ^[jff-s. gwrfetl— end and reach the

^£3— peace of the soul. ^Ijft<qf% ^511^ cultivate ai^tT —

^IIT for yourself which is the greatest fjj£ to you. tfl^n^
WcRcTC ^ — That is by itself ^naturally dear to you-

other things that you hold dear only for your sake. .
3Tf?fT is

^sT^fOT to you, and it is the greatest firsj. Cherish and •

nourish love for ^rrTT —your own 3?fl%?^— ^3^fcT?^—

^T3Sftm?^— ST^T^Rr?^—your own ^^T) your own perm.am.enfc
abode and resting place which is your pure ^"^7, your inner-
'
most (HTTTOrraf? SWa^JT. 8T*r%f— If you have any confidence
in my words. The poet is clearly thinking of the §inft S7iI<H
:and other ^T^T-s of Tagnavalkya stressing the dearest Und
sweetest nature of one's own S?Rjt to oneself, "silcfn*!

^^jqfr?T%^" is proverbial. The word ^wrR — says 1

the

commentary is full of many Vedanttc meanings. It has given

-some of them here. The poet perhaps '
has' in mind the first
 —

NOTES 127

Bhagavatha Sloka where the words v^rai^fa occur.

wtstfWtfw metre.
* l
Sloka. 40. The Scriptures say, cr^TlcFrf^r it *tE: fkl^
4

snTTOfaft I q^ST^f&l 3Jtsfq" H STtK:

" is the cry of Bhaja-
Govindam ' song. 0 Sadhu ! don't imagine and pursue ^fo

TO in *it*1" s other than q^fffrff ?fl»I. No objection to sftij,

^TTfTfTi TO<*i and ^f^j—but let all that be in the ultimate STRqr-

TOTRrrr —iu your own self. Don't be ^B^OTtm- ^§g*TO?T~

•as the term used by Prahlada. ^ft^PTJT, fsr^W- Be SfTcWJT,
3iK*T$m, .Sflcfftft as the scriptures #advise. SRlfemt—If one
stand in that ^v}(?T and rest there; one will value ^?2f and
other ^STm 8 an0^ their lokas and enjoyments and authority as
particles of straw. <| Jieptn:. 7^5^ is a
1

name of God.
" 3fffcr|31<t 3UT3^rc^" is proverbial. f%f*^ is ^ and is

therefore mentioned first— as the highest. One would not

-covet any of these, sje^T^ffit a fter tasting the sweets of
which) all ,f^^T^-s, pleasures, palms
and glories like the
sovereignty of the three worlds become fq^— the opposite of

TO- That which was tasted, as described by STr^T^r^ was

TO itself. 'TOtfsr:' says the 31H'^#^Rt —After tasting the
• genuine, unalloyed, ineffable, ever-lasting '

to . flowing by
itself in torrents, by grace withoat our effort, the other to-s
which are really TOf^TTR' 5 De totally bitter— f^cy. The
.
—
Rishis say " fsf^^r^tcl ^TRST ^TfJTT^JTHi and other
lokas of pleasure are hells compared to the ultimate T^ fTf cH
^
abode or state. The third ,
line describes qTOTcJTvfrT* 3*tsfir

It is something which cannot be described. eTgJH??

which is this *ftn ia beyond words and thought —says the
-STT^r^fi^. 35tsfa here voices that ?|% ^ tj^r. is intended to
 128 VAIRAGYA SATAKA

call to our mind the 3JR?^3# text

— '*
q^t 3gM
*t
n

^sfq voices sj^taW sloka. q^q: the highest than which there

is no greater r^(\ sfl 3RHT?l ^ffl"

-is the derivation of the word.

fSf^ltRjci: Once it is begun to be experienced by us, ondb it is

^f^j rises like the glorious sun, it never ceases, the sun never
Bets.
fi

prefect '
says the safa, tt%& ^ fftt^sirar— which shines

in the' middle meridian for ever, i&vid means that. fHcSlfifcT

also suggests—^-this 3TT37^ which appertains to the 3rTv!T^3^;<T is

fil^y and has been always there. Rising sun — jfifrtt is not a*

new sun. It is the old sun, existing and was shining

during our night, but is gfifrT to us only when he rises —that
is, when he can be seen and experienced by us with regard ta

5T(?! 3TR*^ 3f^tqgui-B naturally apertaining to 3TT?JT**^7) the-

RiBhis say " 5P513**^ * Sfwir fSrsn 31^*^ ff*f " At^the

hour of when obstructing screens, screening our gjsf

3fl3-^Tjin-s from us were not shining, but did exist. They are*

merely manifested, not newly created at the time of gfift.

fa^Ttfea conveys all this meaning, ^f^cit spitfj —When it

rises, it rises in its maximum glory and intensity. There is

no change or fluctuations in its glory. It begins with the

maximum which ' never decreases, j^r t;$W"3l^sn: is Aorist. -

With the prohibitory word jyr 'do not do/ the si in si^sh: called

ST^fJTTT disappears. The sense is not the aorist past senses

but the imperative sense because of the prohibiting word

DESCRIPTION OF THE POWER AND

GREATNESS OF TIME
Sloka. 41. is saluted here out of fear of its terrible-

power. Time weareth out everything. vm^f^— says, "^35:

 9

.NOTES 129

WWfdWTS^S Of violent chaDge .makers, I am the most violent

'

3>r<^. The revolutionary changes effected by the passage of

time.are proverbial. The poet refers to the eld days in which
so many great blessings were enjoyed. A beautiful city, a
great King, a number of good ^pq^a-s— chieftains, an excellent
^WT of learned clever men of taste—those moon-faced women,
the boisterous and unruly young princes, the clever poetic
bards singing praises thrice a day —and all those various
pleasant conversations and incidents all this has now dis- —
appeared and exists only in our memory. By whom the
disappearance of all this is done ? They are the victims of ^r^"^
Salutation to that The words *?r> *T: ^? cW, 3"? riV>

3^JT a ll a *'e H^RTST -8 indicating indescribable beauty, glory

power etc., is again a ^EftTTT collectively' including all

this etc., STTT^fosfTfecT metre.

Sloha. 42. In the first half, the difference between those

good days, and the present days of misfortune is described.
In the second half, the sports of Lord Kala in the shape of
moving the wooden pieces on the dice board at random at his
own capricious pleasure. The good and bad luck of people
depend upon the capricious movements by Kala who is Fate.
^353^—throwing the dices down. after shaking 'them in the
hand. The board on which the movements are made is" the
Cosmos and the wooden pieces moved on the board are men.
snfal^TR: —Men are the ^Tftj-s wooden pieces. 5»<szr: means is

clever in this gambling game. The whole sport is a big gamble.

The movements are so uncertain and unexpected — So the

results. Fortunes are suddenly made and more suddenly lost iu
this gambling of Lord Fate Kala. Another reading for'
is Lord Time —the f^Rr Grod plays with
VAIRAGYA —
 —
130 VAIRAGYA SATAKA

the Goddess. This is the reading given in Apte's

Sanskrit Dictionary of 1890. That reading was the reading
known to Desika of the 13th century, who in his sftf^fef echoes

and developes ^fft's idea here. *

^q^sjfsia^^ fSrlicT-

WR*r£ " — The second line there uses the word fsgofCK&q;
This means the same as 3T$T5Tr*srw *s used there
in the fourth line for STrfinsril* here. In that si oka, Lakshmi
and her Lord are painted a^ playing. TT^f^f^cTr metre.

Sloka. 43. In the last line the poet says —Having drunk
the stupefying intoxicant of*5f{jf^ —inattention involving serious
lapses, the intoxicant drink is —the
qtf7T*ft m ay mean
'
ift^^^T *W!*TtT says to STITI^ § ^JTpraifa—
I declare that ROT? is the enemy and destroyer of men.
*' 17
ft^tRr: says in \ - jftf is 3?r^zi—
stupor —Also varied delusions and illusions. The third line
eays — Though constantly seeing birth, old age, calamities and
deaths every day— all —
around no fear is produced in the mind.
That is because of the jftf which makes him drowsy and dull.

^HTNjjS — has lost sanity and acts like mad men.

*
Sloka* 44. Here the hopeless monotony of life is pictured

and despised, sqiqTT? 3«Ka^ — the same monotonous day-to-

day repetitions. On account of the produced as
stupor
said in the previous sloka, we are not ashamed of this day to
day monotony though we ought to be totally ashamed of it.
In the previous sloka, jjt£ deadened the sense of fear. Here
it deadens the sense of shame.

Sloka. 45. Here the poet says neither the way of

salvation by ^J^JH nor the way of opening the doors of

Bwarga by ngs and other qijs, nor the sensuous way of ample
 — *

4
\
NOTES 131

^sense gratification was pursued,

^RT and ^T^s gcr —
none, was attempted to be achieved. Only thing we did was that
~we acted as the acts for 'the destruction of mother's youth by a
long period of pregnancy, delivery and confinement, during
which time celebacy was enforced and the youth age spent in
vain without pleasure enjoyment. The conception of delivery
-also affected the freshness of youth. ^ ISTrCTTg
^fT 1

sjg and other vjjfs are effective — Tjg to break open the doors of
-swarga gate and sec are entry.

Sloka* 46. In the previous sloka, the regret was that the
mother's was wasted and injuriously affected because none
-of the three jj^fsis was attempted to be got. Here the regret
is — no honey was sought from the lovely lips of the sweet- heart,

-on moon rise, no fa?n was learnt, no heroism and valour was
shown, which could spread fame up to Heaven. Consequently
his own youth had been wasted. The waste of the mother's

.youth and injury to it — was the regret before, fe^ir f^*ftatT%rIT~

S'fgcTr means 3?¥7T£fT — learning. This sense of sf^cTT is

appropriate for the context because this f%?jr is used for

controversies with numbers of opponents upholding vitally
different doctrines and conquering them, ^fr^t^q—passion is

inflamed. 3*fwHRf»*T^ — The is drunk looking at the moon

and the face of the cpr?3T an(^ comparing them, 3j~qTc£4T

(^tfcfc^— the lamp is burning and spreading its light far and
wide. There is no one to enjoy it or be benefited by it. The
^flTTUflT ^s wasted.

Sloka. 47. In the last line, he regrets his having had to

1
wait at tlje door of other peoples houses for getting doles o£
food like crows. ^tcn^T - St^V^F J is one of the virtues
insisted by *rn^l«^i n the Geeta. The word fq*T£ is appropriate
132 VAIRAGYA SATAKA

for crows, and this man waiting for the ehance of food on>
Sraddha days. The commentary quotes the Amara.
TO5r:*nftTOf^~~Tlie wh°-e life has been spent like this, for-

depending for food at a late hour on Sraddha days making

enquiry to the various days on which the house-holders are- '

performing Sraddhas. He has no time for learning any fstZXT

or to earn gasy by doing services to the parents reverentially.

Sloka. 48.^T^'^Hg 6 are proverbial as very frail

embankments, easily washed away by the floods, being made of
sands. The trees are planted either close to the river bed or iu
the said bank. They must be expecting to fall in any flood y
which may come at any time, being jungle streams.

•Sloka. 49. The word fk??tJI in line (3) in* the sloka

beginning with STg; indicates the poet's having in mind the

sloka —
" f^tftrit ^T^Sjfij: " Longevity is not at all a "

blessing. The Rishis say — one has to survive many dear and
near relations by serving long.

Sloka. 50. Shakespeare's description, beginning with

" All the world is a stage'" and describing various stages of
life may be compared with this. In ordinary dramas, when
at the close of the drama, actors make their exit behind the*
screen, they are not dead. Their drama is acted in one night
and their actings are repeated many
during their life.
times
One night they retire at the end of the play behind the screen,
and come back another day on the stage in the course of the-
play. Here, this drama is enacted^ b}r this actor during the
whole life-time. This is a drama which has plenty of reality in
it, and is all serious unlike the dramatic play. Of course, this
poet who believed in transmigration, and Shakespeare did not,
might have in mind the return of this actor in another «r?Ji in
 —
NOTES 133

another shape. But the actor does not return in this birth
after retiring into the screen Death which transports him
of
"to Yama's City. Shakespeare describes Tama's place as " the
undiscovered bourne from which no traveller returns;" in
Hamlet's serious soliloquy
41
To be — or not to be-^that is the
1
-question.'

DESCRIPTION OF A CONVERSATION BETWEEN

A H?*Tfa— ASCETIC AND A KING
Sloha. 51. The idea of conversation between a king 1

and a ^fJSfTfis was perhaps suggestive by Sri Bhagavatliam

*£$r^51^$s^"~ chapters VII to IX the conversation between the.
and the king ^fe?^ ^f^n — You occupy the highest elavated
place 3"gr^ in your kingdom by saying ^gtrfa ^CtTT:» the
•suggestion is clea? that the Raja is also 3*T?T in some ways,
g^Hj's message— sloka to ^q^c? when he speaks H3H*3*fr
throwing it into the balance against g«*?P^R vast g^s may be
called to mind here, ^qj: following 3*HTt7«{T may be taken also
with that. may be taken there both before and after.

The word ^Tcl here is an echo of 3%: there, The truth no

doubt is that the Muni is far superior. No King can
-or will dispute it. The claim of vast superiority if

voiced in line (3) the Muni here claims The 35tfh for himself
not by his own merit but by the ajfijffM grace and affection of
the great JpjRSrfT" 5 under whose feet we sat. They counted him
as their i%«r* That 3?f*TljR of theirs, that is-their fos^TTRwT^
in regard to me gives me a tremendous height. Their conneo-
tion as to me elevates me very high however low I might

be. tj^ sjgjf is the term used here. Great 33K-S of superior
 —

134 VA1RAGYA SATAKA

and vaisfc knowledge. The ij^ is not a by heriditory clainv

but is one of the greateBt s^Tl^s. g^nfe^ — this is a wonderful

Sanskrit word suggestive of fine meanings. To be neaj: — to*

Bit near a ips or divinity or other great persons with reverence-

is itself /productive of wonderful results- The jps or divinity

with whom he sits near, elevates him to his height. He-

becomes 33TtT Dy the mere near contact with them. It also

produces a sense in them that this man is theirs. JT^sil^TfilirM*

The placing of the king first" in the balancing is very nice. ^
and a r© the antithesis here, — plural is very charming
here. '
If he said '
it might refer to himself and savour

of personal egotism and pride. ^^ — plural suggests that this-

elaitn of ^rffl is made on behalf of Munis as a class, not as a

personal individual claim. The poet is echoing ^o^gfSfi and
expounds his heart in plural. i% ?|*JlrT:f^*t: — You are of;

vast renown by your f^tq^-s, fe*|f^-s to use the Geeta word—

your royalty splendours, your sovereign authority, your
kingdom etc., 5?: q$ufc f3§J?.?9: Un^fecT nere again plural
for the gf?| and also for his 3$n^. f^^— in all the cardinal
directions and in the ends of the world — another plural again..
The singer's singing ^jfo-s here sing out of love and reverence
not for any worldly, gain. The Kings' kingdom may be in
some one cardina 1 direction not in all. He will be known only
in his kingdom, ^$5T <j3*t*T *I3?r f^lPf Sisra <J3*W is proverbial
^qttf: means — you are known. It would not neccessarily mean
that he iB a 3p3TT3* He may be a tyrant, and he may he well-

known as a tyrant. That is not 5T^3f£fl~ a«J root

means fk^i\^ The - IT makes it very great fk&H of the-

TTO^. ^ e proverbial eloka —f%^H?^3 3 should be-

 — — ~

NOTES 135

remembered here. Having balanced the meritst of first two

lines, he is summing up the conclusion— that is, the result of
weighing the two in the scales is summed up here in the third
line beginning with JTR>^H ! —the king is addressed by
this. 3U3*ft?;*T?ft?Rr— Strictly speaking, the coupling up of
3HOTc£ and SWT— of us, and thine cannot give a dual. Word
g~<4 is taken as a class collectively as a singular representing
one party. 3tf33): means :
of these two parties.' 3lfa^fi?*rT?~~
The gulf is very very wide. Seetha's wonderful slokas 45 to 47 in
Sarga 47 of 3iT*<rcW^ addressed t» Ravana with utmost pride
and scorn, " dreadful demon as he was? alone as she was "
4
beginning with n^?rrT ' and repeating it several times, and
repeating rT^ScT^ also several times. The only difference is

she was not speaking of her own height, but of her

husband's height. Any pride of her was, in her opinion, due
to her husband. She had no pride of her own except that she
was -?|€T^ qrr7f=i>. Why all this proud statements and
comparisons ? — The last line gives the answer. It was the
duty of the king to note in what fltft^-s, which gfif JJ^-s were
residing, and imparting f$HT to a number of peoples. It was
the duty to provide facilities for the peoples and also safety to
the inmates of the savage beasts and human savages. sirwsT

from wild animals and demons. Whether the king is in the

or in the g;J~the king was the Raja of the inmates of

forest ansm-s. " sm^sit ^i^it If you
are unmindful of us and turn your back upon us — JlfTSfg^:—
—
g^frfq we also q$T?cTflt fTOJET w 1^- be altogether unmindful '
'

of you and independent of your sympathy and help. rr^(?a^:

totally, exclusively If you are a bit TO^ljO we will
 —
136 VAIRAGYA SATAKA

be out and out <HT^g*sf' only one edge or extreme—

that is !7r^g^
T
s side. We never turn to the q^t^g^s side.

t£$T*cTrr: should be taken with q^f^g^W — changing as plural.

Suitable — frqRixjrJT. Why we are M?2|r: — absolutely desirefess?
Why should they at be 3inT§<3 to the king ?
all be or wisii to
Is it that they seek his patronage? No Only for his good. —
He must be blessed by Gods to protect his subjects. The Raja
must be good, dutiful and prosperous. The kingdom's
prosperity depends upon his prosperity. TTi^flr^^^ metre.
The gftsmE? is addressing the king with the pride of
*
independence. '

Sloka. 52. Questions arise here on the previous si oka and

out of it. Ton talked of height, and being well-known. Am I
not a sovereign of supreme authority over *
3i£|S- wealth, and
treasures ? Are you net having nothing ? — the
Muni frrfeffe^ " yon a re literally penniless.
tc
royal said £
Is not the gulf very wide between us ? You have ss<5rs and
master of them. We are masters of splendid sisjs and move
splendid words — that is superior classical literature. Can all

the riches in the world compare with treasures of literature

particularly Ve dan tic Literature. It is full of the highest sjajs-
the only <T*JTi*l—q^JT^ «H*R«if - 3?fecft*T ^
AH the
best aei«is ideas and thoughts an*d literature— we are master of
all. Not only mastery over language but also ideas — as much
mastery over ideas as over language —Masters of language
with corresponding rich ideas. *n3c£ is a ^ so suggestive of
* totality *— CT^ff. Have you not heard of the popular term
«E^V^f ? We are also That is the suggestion by the words

^f^q and ^«TTg". That is th suggestion with regard to the two.

Second line suggests a big question — Are you not SU^Hft-s?

 NOTES 137

Oari yon claim

4
5fp!f and sft^r ? Am I not vastly superior in
this respect ? The second line begins answering this question
with 5J5?4 —you are a ^jj. We are f%3U^iJ-s and ofT^JJ* 3
you subdue the vain pride of your sjfen$l-s. "We subdue the
pride of our sifntSRlf^-s- havo got our qrc^— clevernesB
and skill there which is' sigfq-; and which your ^n«? is not.
*

Our resources in battles are inexhaustible which your

3U§ cannot claim. Where you want to claim superiority for
yourself, the tables are turned against you. In the third line is
trotted out a great SjH^j to demolish ^he Munis' claim. Men
of great wealth' — SHigsir hang on the king depending on
his They court attendance on him probably to get
favour.
more patronage in their trades etc., to make more moneys or
to escape heavy royal levies. Would any rich man go to Munis ?
Only the poor will go. The great Lord Krishna bitterly
complained to Rukmani-Lakshmi-the sn^j s never would come
td see him. He wanted to suggest very humorously. Rich
men would practise aud ^ct^tjth to acquire the blessings
N of Lakshmi, but would not come to Him. Reference to ¥UTT33
X Skandha-Adhyay'a (60)-Sloka-14 " cfQTTcpiT^ui *1

€K3err m ^fflwm" The word qqmr:. here is possibly

reminiscent of it. Even very many well-to-do men in their
advanced age thinking of an eternal blissful .future, and wish-
ing to cleanse their minds of all tt<£ •
RfdTf^f 3^'*-" come to me
&s §2jgbit§3Wl : wh\ch is a synonym of that word. This is

the antithesis to fl^r and h^s- . Your ^in^f ^fW?i* s are

paid servants. These are unpaid gSTfj s wanting nothing for
their gj2J5, but ready to give vast ^f^r&H-s to U6, which
however we decline. If you have no fostering care for me,
my attitude will be of extreme not caring. ^tcK t metre.
138 VAIRAGYA SATAKA

The comparison is pursued. "What are luxuries

Sloka. 53.
and luxurious comforts for ? For satisfaction for <|ff can —
be the only answer. If I have complete satisfaction from my
3<M«$ s as much as you from your 5^?J-s where *is the —
superiority for you ? Satisfaction and contentment derive
from a thing. Is it its true value ?
J^ -3 a nd 3573? s are of
equal value in that the satisfaction they give is the same..
This reason for valuing them alike is given clearly in the
second line. 3nT|5 "
^q^ 11 tn * s matter of dress —:«TTT;^R^^:"~"
the satisfaction derived is equal. Equality is modestly claimed.
ftf^ir^r%$T^:— the expression and idea are supremely fine-

The, distinction claimed on the ground of as against

355)^ is a distinction without a difference — ffltf^l^t filiw

Look at the genius of -Sanskrit Language and of the possibilities

of its expression ! In the latter half the gp? or the royal

Rishi poet demolishes the claim trotted oat in the previous
sloka of kings being wealthy and Munis being poor. Who is a
wealthy man and who is a poor man ? ^itS'iwr^^ ^"fcr ?
The JT§<J in 3TO3f^ means
c
vastness When the mind of
the man pointed to as poor is filled with joy and contentment,
not only but qfftig — overflowing joy, and is absolutely
easy, and rich with conteutment and cheer. He is a great
3TT^T — not ft proud- king with an uneasy head, and insatiable-
greed, not contented with anything that he has at anytime,
always coveting more and more and thinking himself a cursed
have-not.
The third line contains a proud and confident assert. Let
that man alone be called a ^fcj. Which man ? —Who meant by
is

the indefinite *r:— ^CT^cuii fe*H^r is the answer. Whose- '

greed is vast and always vaster than the riches that he has at
that time. His possessions and riches may be f%?US5 but his
 ^ — .. .

NOTES 139*«
i

<jsaij may be more f^^Tf^. As for me I am enjoying

Bfrij — no <jtfJij~ T I want nothing.—How can you call me a

^f?5"? *t ^f?5":
#
—
man in want ? —You are always in
no is the .

want nowever much you may have. I am never in want. I

am never a have-not which you always deem yourself to be.
*Trfe?ft metre.
*Sloka. 54 The last line says— ^snstf af^V 3TgS*3
41 •

—
5fa*Tf" "I cannot pat up with and tolerate haughty bad
men's disdain and insult. The description is given in the
third line —new wealth •TggiT, JT^TR— drink —srrsfl s^fc^T^T" '

all senses and mind—the mind is also an ^fs^T— are intoxica-

ted by the said two things. The question — how can yon,
arises
maintain your body with the bare necessities of — food, life .

water, raiment, and some bedding to sleep. The necessities

are furnished by nature and simple life in the forest with high

thinking and simple living as the motto, fsfftufit 3T7^r4"~"

mother-earth is the bed and the cot. Is it not a blessing to
sleep at the lap of the mother ? To on the earth, no fear
sleep
of falling down as from a cot, not a pie nee<J to be spent for a
bedding whose cost will be multiplying like anything.

«ft€fl§ — I cannot bear to.

Sloka. 55. Some ways and means of finding the bare -

necessities of life were mentioned in the previous sloka. Other

ways are suggested here. 3i$ftRTtf fas?T we shall eat food .

thrown into our bowl as fif^r — fruits may not alone be -

sufficient, if one has been accustomed to eat rice and wheat and .

spices before, fogn food will keep as to the old way of diet.

The forester or the ftrg is an 3?f5j^irft of q??T?r cooked jiood.

The people of India used to keep tome food out of their cooked.
food for small doles being given to fo§J~s coming in the after-
noon, when the fire in, the oven has been extinguished and the
 .

440 VAIRAGYA SATAKA

pestle and toortar are not being U6ed, and the women in the
house are taking rest. In appreciable doles of very little

-
quantity are given. Nice house -holder and this fif$n giving is

no burden to any single person. It is a coveted privilege, and

it is given with the greatest order of affection and respect

9§3R—for the fag— 31!^ W '—The fa^fs are full of

• '
this They are offered to the fir§j-s as to god. The fagj is
f^cu| they say. The great ^>j< is a great ftyg — is called

f^^jfeg"-^ though — Ofjcourse fesTJ^UT* went as a fil§J$ bat

not as a ^tIT^st was a combined oi the Trinity

•For clothing, the simpler and less costly method is mentioned.

WI?n^r?THte#?n% Sfl^Tf means here f^3» — (sky) we shall cover

- ourselves with f^^ as STfT^R^. The word means —
etc. covering as cloth as <r^j<? or 353>c£ will cover the whole
body. But
root meaning.
will cover
The
the whole body. ^ STT^r^" is the
sky, if it* covers, must cover the whole
-
body. The whole body is covered with nakedness. Nakedness
ismore osqiq^; than cloth. Another beauty in the word ansir—
The king is covered with &ir5tT~ Our sanili 3 5J?T- The
genius of the Sanskrit Language gives both meanings to the
word — The highest spiritual aarsir should become- as

WT^rer —bodiless, most with no attach-

formless, —
—
ments nothing attaching it; and it attaching to nothing.
.
sisfTSjff —
we shall lie down and sleep on Mother Earth.
-Why divide ourselves from the Mother ajftr^fa by a cot or a
bed ? We shall lie on the Mother's back or on Her lap.
^

^STirf?" f% —
What have -we got to do with King-Lords ?
The great commentator quotes the proverbial sloka S^§*5TcJ
-from ssitiTq^ to ^cTfff—

i5i sii^ft mmw fir?: n

 - '

NOTES

*'
The Gods will recognise him as wholly in ET^J^. That is the -

Vedantic meaning of the word 3H?I<n though men and kings — ,

of men, may not. That is ^JRgtjTfeT idea in saying

ETr^fTT f^"?: " The sloka — we quoted before from ^;n?c? —

" ^fal T% qfsj * *Tr?<T
"

Sloka. 56. In the previous sloka, the Vairagi poet saicL

through the mouth of the ?jRr— what use of kings for us? v
What have we got to do with them ? Here the poet says— Of;
what use are we to kings ? What have they got to do with us ? -

«T *fZ\:-
^4 should be taken from the second-half. We are not.
dramatic actors or dancers. We are* not fez-s acting as go-

betweens, and talking lewdly to please lewd men. «f irrcjcET:—

nor songsters. «t <g ST^cT^f^^: -

*f*q is something-talk,
etc., suitable for being uttered in decent h*TT-s *?vnl is *T*?T— -

worthy of an assembly in which' tjie talk is spoken, ^j^^ is .

vulgar — talk. ^T^^sr: - is a suffix like =gor.

" a^f^aJB^OTqr "—Buffoons living by such talks. ^tT^Tf^Tg-

JT5T%g^ -
3151 means —amongst such groups of kings pleasing
men. ^ g>i — who are we ? We do not belong to any of thesa
groups. % «J
(
Tlft%g who are we to get an audience to the
king and see him. We cannot even look at him even from ai

distance. How can we go near him ? *3*T¥frcRHTtlT *I ^ftfacT

In the previous three groups there was no sex metamorphosia

necessary. In the fourth group, which is impossible, is.
it,

necessary. That is why it is placed last, and in a separate

group altogether. 3ir«iftTrTr. — They are bent not by^

humility or modesty but by the sheer weight of their breasts.

The bending is a forced bending not at all in humility. dcTToSta' >

metre — fit for §^T[E?53>-s singing exaggerated praises and/,

pleasing kings, and living there-by.

 — —
^142 VAIRAGYA SATAKA

Sloka. 57. This kingdom sttt?? was brought into existence

as a kingdom -jTW? by broad-minded kings. Now, the

kingdom is cut out into various parts some consisting of a very
few cities over which the ruler rules. 5; tt^ . JT^^r: why all
"
this fever-heat of arrogant conceit, while dressed in this petty
authority As the great Chakravarthis of old who brought the
STrTFT^ under one aaT5TT^^ — any pride at all, they were ideals of

humility. fil3TI 3W: ™ some founded fafffrq

1

empire as stated
in the first line. Others maintained it in the original integrity.

3^1 ^ rfo *T*IT~ Others like <U^J7T*T rooted out the earth of

%lF%q rulers, and after conquering the earth, gave it to persons

like $13^7. valuing the conquered earth as a straw. The third
line states — Other heroic men or rulers of the fourteen lokas
none of them is elated with pride. There is much beauty in.

the word fh$® g^S: in the ah ape of «^f)r - fej^ is the name of

the earth, ^s^t is 'another Vice. 3T3?tVr ia another name.

Conquering the earth ft 355 —they have the mind to part with
the feg<jT- The answer is their minds are more fk%& — They
are not satisfied with what they have given. They have not
given suitable to their broad mind. IP the earth is infinite, the

mind that gives it away is more infinite.

*

Sloka. 58. In the second line, the poet asks, — why should
there be any pride and conceit on account of getting to rule the
earth ? Was not the same earth ruled without any inter ruption
even for a moment by hundreds of kings ? Ruling the earth
is an ordinary incident in life. Why should this new ruler be
elated with pride and conceit over a thing which was common
to hundreds of rulers ? In the second-half the poet asks why —
should petty rulers in name q;^:— not fit to be called *J*TcT*T:»

who are qfo-s not of the earth or in the earth, but qftf-s in a
very small fraction M^T^T §5 ft —of a fraction of a fraction
 —
NOTES 143

-^^I^Tfftf it^jf - referring to the entire earth, the earth which

was referred to in the previous : half —be elated — they ought to
f

be sorry men ashamed by the pettiness of their principalities

compared with the old ^q>?fci-s fkqj% 3safs5t They should be

ashamed and feel sorry for the pettiness of their state. STOgtf

on the other hand, these foolish men fir^rfa —are full

of elation. Desikar's Vairagya Panchaka sloka — which was

inspired by Bhartm Hari may be compared

Sloka. 59. The first line puts the question — Is not the
""whole earth encircled by the ocean and together with it —
nothing more than atom ? is the question s^fcqq* —the
whole of this earth together The word ^5;
with the^g^cTosq".
—
means the whole earth and also the whole earth and ocean put
together. It includes the whole of both earth and sea mentioned

-before. ^^sRfr! —encircled as by a a waist belt, to show the

infinite smallness of the earth and sea compared to the cosmos*
.Earth is described as a jjftqo^— the term is used $5T?3fter ftflfeiT

grlq^rf 3J55<^?IT
fc the whole ocean is described as a
minute — circular mark or line which has no magnitude*
.E very thing is belittled in contempt by the Vairagi. ¥Tg2f-

?5Hl€rs3T says ^<HI?<T having the ^g^- for ^5T3T* That little

atom of the earth planet has been parcelled by hosts of petty

kings — ^[gx tfoiC The form of the root

which has both ij^*s, is significant, ^js^ - s^ff^^ as here

means —to enjoy — not to rule and protect which is the meaning
in the *q?*il<|^. The selection of the STTc^qf^ suggests by
^f^T that these petty rulers are not able to protect and rule
 —
*

144 VAIRAGYA SATAKA

the territory bat merely enjoy by collecting taxes and plunder^

ing,the poor subjects for their own personal gain. How was
this cutting up into various parcels between innumerable petty
rulers effected ? HIFtSflr— D y waging hundreds of bitter wars
between each other, *$3T$ft?j?J making it their shares. *$tJt is

suggestive of treaties after wars agreeing to divide the petty

disputed territory into so many shares. They are able to hold
these petty parts because of the treaty pacts not by their
military power. It was got in a partition neither side having
been able to win a decisive Victory, bi^r refers to a partition
deed peacef ally. The w»r was suspended by a truce and the
pact was entered into. The third line must be read as follows-
3j5F —
^feWil These men would get allotments of small
parts as a compromise 'in partition after costly and wasting
wars leaving their treasuries empty and in heavy debt. They
are petty chieftains. 3"ff3T: —their finance is in a hope-

lessly insolvent condition. ^j: — If you -go to them for

pecuniary help, will they give you anything ? ^{^x S^rT— I£
at all they* endeavour or inclined to give— f% -

means a small thing. is great. "What small things even

can they give ? fa^ g^^r^^Tl^—We will not say fie,
ftsfe ctt^
'

fie
'
upon these petty bankrupt rulers with their petty states and
empty treasuries, but we will surely say " fie, fie " upon those
wretched pieces of humanity, g^r^iT-s who desire seriously to
get the *3«l$in — small, atomic petty coins, gssffsfq' —Even from-
these bankrupt, petty so-called rulers.

Sloka. 60. In the second-half, the poet says Why

should petty kings be and swollen-^headed,
excessively proud
because of some men bending before them now for fear of.
—
being beheaded ? xm^jui 5T^<nJ?faW They want to save their
 —
NOTES 145

own lives which are threatened by these petty tyrants who

indulge often in capriciously beheading subjects whom they*
suspect or fear. These men would not bend before them except
for fe*ar o,f losing their life. The bending of the head is made
only to save the head. The «tet^ of the head is for STTJIsffDI"^

Either it must bend or it must be prepared to be chopped off.

What credit or praise is there on account of these bending out

of sheer fear ? Why should they care for saving their head ?
Why should they not be prepared to allow their head to be
chopped off ? The answer is given in the first half. There
was only one person-not a man but*the Divine Creator called
9
'
1 who did not care for his head being chopped off by t

the enemy and destroyer of and allowed the skull

of his own head to be worn by the slayer on his head, and to

wear it as an ornament, and to be used as a bowl for his fif^n

to receive food in UT^jf j and eat it from that skull- vessel. The
word g;; is a name of snp^3 — with his four heads, who is

also called u^. The question is ^ ^f^: — Where is the man

who has been born to have such glorious patience, not caring
for the chopping off* of his head but allowing it for daily use by
the slayer who keeps it on his head as an ornament for the head.
Where is such a man born ?
would behave in this Who »

extraordinary patient and dignified way, being one Murthi in

the Trinity like the other ? Where in the- world would suc^
a man be born ? The answer is there was such a person. —
That was Divinity —born or manifesting as any itself - -

BltP^q-. . He was 3^ ^[g: —the unborn, manifesting himself as

born. The Divinity which is described by the, 2jf% - " siSKtraPTt

Wg*rl%Wra" Tne question is— f% q^tsfqr .^TtcT Has

ever such a man been born ? The answer is t qfisfq — soma
VAIRAGYA — 10
 —
«

146 VA1RAGYA SATAKA

extraordinary great person— — the word may be repeated

or the same word|^: may give this meaning also, *by 5l£^5Tf?R-

S=rft even without STf^Rr. istsfa *T: 3Tr<T STIRtet— There

—
was such a person an eternal-never-born person, apnearihg as
born by manifestation, taking shape as a cosmic functionary
God in the Trinity. JT^rftgan — This is very suggestive. ^*>j{

was very great by killing gtfjj;, but his tp^T flS"— was fiS"-

He was —
a slayer of ^TR but a victim of his own anger The
—
victim of his anger was Himself not ETtPJ^f victimised by it.

*j[?T who had chopged off the head in anger and cried
u ''—wore the white skull of the head on his
ris^T fifT^t J7*TT

liead, showing his great respect, and exhibiting it on his head,

and on (by) his head as .a 'warning to the world against anger,
exhibited by the hand, and also .by wearing it on the top of
his lofty head, He did not conceal the head chopping anger,
but straightforwardly exhibited most publicly to the gaze of
the world. Both the great Murthie set examples to the world.
All -was a drama inculcating most valuable lessons. fiffnf^^-
exhibited by ^ putting . it on the top of his head of the great
cosmic g^. ^«3>qT3S " *T{fSft?: %^\& is proverbially said to be

stgfe- This was Efipfoi: ^Tr^ — {U* treats it not as —

but treats the white skull as pure and holy. That is the s^f^

.in the word vna. 3%S3H$nsf^*r As a very beautifying orna-

ment. The word fgfa is also suggestive here. fefa-s ^crr^r

is used for faRr The no n -concealment, and the public

exhibition of this wrong, and the repentence 5ff?jf^TT for it by
fif$n21 with this snow-white clean vessel — all show the great-

ness of The greatness of both is shown by each setting _

an example in patience and repentence for the world to note

-are shown by this extraordinary drama. Not only was He
 NOTES 147

"^TJ— a master of. Drama, but ETtfl^ also was a SR—all bearings
99
"^Kt^t— both the *jfjT*r-B. "% mcrofa f for£ 3t«r?£er *
%9TT3T«^'s question and the following answer are wonderfully
-appropriate with this drama. - There is a great deal more-
,;
taught bj this.

ADDRESSING THE MIND AND EXORTING TO

CO-OPERATE (IN iferff AND
Sloka. 61. The poet appeals to his own mind pathetically—
"the mind co-operating with the owner of the ,inind — that is the
%

soul, jftSTHIW' 9 can easily be achieved. Without its co-ope-'

16
/ration nothing can be done. jt*T it^ JT^^r^T
^?gqta?^: " says —
Parasara. " gOTcffTOIctrfta^: ain^I —
fiS^MrT. —
" says Bhagavan. The mind must 'be befriended

•and converted, into a from having been a non*

co-operator,
*co-operator for ages. The appeal and argument here is .

wonderfully good, your go about at the end of your bests to

^please the minds of other people, namely masters- served under
or rich men whose help is sought, and bring them round, Ton.
-enter so many minds of other peoples, and try to please them
^oy putting yourself to ever so many difficulties and sufferings.

If you are and quite calm, and determined to save your

owner- —my humble would not your determination not to
self,

go to other people for help with, so much suffering and

ignominy, but to be self-sufficient and contented. Will that not
fuifil your keen desire which is undoubtedly to serve your

owner ? q^qj %tTT?T fair's —you go out. and enter into other
peoples' minds. Why ^should you ? Why not lie motionless in
your own place —injyo ar owner ? STHT^J ^^K*--pleasing them
 — —
148 VAIRAGYA SATAKA

in many "ways by arduous The word 3?^^ suggests

service.
why should not try to be pleased and contented in yourself ?
why do you go and enter, srot? 3g— To bring about STqi^ in
other people's minds. Why should you not work ' out that
in yourself ? If you are 5TH*r^-crystal clear, would you,
think of going to other people and serving them ? a^ir
confirms this idea. Why not seek your own sr^T^? Why seek
so many other peoples' sfHt^" ? God has put your entry into-

me. We are thrown together inseparably by God. Why should

you go and enter into othe» peoples' hearts ? What, does this

entry into other peoples' hearts and attempt to please them

involve ? g^T^^feci is an adverb qualifying sir^fHT and also*

fesifa " f^fil is the beginning of the second half in anti-

tlfesis to q^qi %affH f%5I?a — at the opening of the nYst-half*

The word Vfr^: qualifies as also ^a^gf^a following, l^fh

9fl?^:sj^j^-^if you sit calm and crystal clear within myself,

not going out and enter into other peoples' minds. How do you
want my help? T want your
£337 - ferferE: H^q: faferK is.
•

fa^aS^— wonderfully pure 3557 which is fgf^rK, unique out of

the common. fiff^TR—profoundly discriminatory — discrimi-
nating between ff h and safe <j to your owner. s^cf^Tgf^rf^cU*
flfowun:— If yon are q^rer, you xkfk^ will come as an
immediate consequence. ^R?3—will spontaneously arise
within you. fc^mfinttW^'what will arise ? —A number of

feamfblfi %?cnvrftl is feFcU?^ a fabulous gem supposed to

yield to its possessor all desires. It is the philosopher-stone for

which innumerable mounty-banks have, for centuries been

labouring to find with invariably the deepest disappointment.
Mind is fa* the determination — $^5<T> arising in it may
 .

NOTES 149

result in the successful achievement of the desires. Such

determination and perseverence in that determination will like
iihe fabulous TO?cTT3fdl yield achievements. The ^rg^T of the

man meaning the "

firmest resolution to get at a thing will
•achieve it. That probably is the real secret behind the f%?HJtffuT

or philosopher- stone. Ke solution f%?c7T followed up by

'determind and unceasing endeavour will achieve anything.
" There shall be no Alps
:
*
as said by Napoleon. The
.
*|fg<5T

-determination is genuine gold. The poet here clearly

t ^adumbrates these ideas —Will not tlRe T^cTrRf!*! fflgST of your %

•own achieve in full (gciyRr) or even more than expected, your

«R?®firi—your' desires? a? STf 5<T - Pi % «rfc9ft<T S«qf^f

(
-

—
H ? Why do you go and seek with great pains to please other
peoples' minds ? Please determine to be contented yourself
and the whole problem is solved. All trouble of going to other
^people and pleasing them, is avoided. Be pleased with yourself
The si oka bigins with q^i ^Jaifa an(i finishes with ^
and in the middle, it says' sjflgr 5^fir and ^sq?^ .

Sloka. 62. The address to the mind is made in another

very charming way. qf{$T7?T& —why do

fife you wander 'and
wander round and round, gvjj — and that in vain without any
achievement ? Why so much perseverance and determination
in making vain .attempts and vain wanderings ? What to do ?
" Try, try, try again" — is the proverbial advice to man. Is not
repeated perseverance with ever so many failures a great
"virtue ? f=a^— My mind wandered long ceaselessly, and
continuously for very long time in my service without a
moment's leave or rest ? Please now retire. '
Tour retirement
is long ovar due Please rest. That will achieve the highest
 — •

150 VAIRAGYA SATAKA

m

jfter to me and to you, gsgm f^WSTfe g^ftfiqsr ^n^**

"
sayfi (Skandha-1—chapter IV sloka 34) "qerataYcir
wrar l^rr^rft: \ £<r*r t^ft ft^irfefa w v£t*z n " The above
"
Bloka appears to be in the poet's mind here. It is reproduced
"with all its charm, in inimitably simple and forcible language*

says UT*T33 *
JTW - feminine gender— Her ladyship

^\ has been ever wandering through the ends of the universe-

"with swiftest wings. She is a great qfifecT 3TT*jr. The little-

of TTTOT fif^nT^T is very appropriate for her. She has earned :

the title by her unceasing # wanderings,

- " and fortunately these-

wanderings made by her in the name of,- and for me — her

owner, her dear lord — (she is my and I am her 5^) Her
wanderings, in my interest as she intented — all this have ended
in misery to me. . Let her take complete* rest and be ^Wcir—
The tbere is ^qtfl" 3U9T(T f%%nj—total retirement and^
total peace. No more wanderings and no more movements*
What is the gain by this stilling and stoppage ?
r
—the
attainment of peace and bliss — perpetual — where does that
peace and bliss come from ? ^ JT%% — All the wffi?r
JTifpi3

is within it — All the trouble 'and misery was within her and'

her master. All the troubles and miseries are due to her going-

out. If she kept all to her within at home, not going out, she-

would have saved herself and her master, ^q^fef there is nytfsr

here. f%gffT is synonymous with retirement and* rest from

perpetually wandering service for endless time. Where to rest?"
—in some indescribable somewhere. What is the place ?'
In your own innermost • master-self. must come round
c£^7f
1

to the self because complete rest necessarily means not goings —

cut of the self. The poet very cleverly says— somewhere?
 — —
NOTES '
151

"Without specifying the res ting place. The mind being absolu-
tely still and resting, the somewhere must be the innermost
self, and nowhere outside. That is the s^fa of tE^rf. -

refers to the 33 JTfff$T * n "the si oka. m&J be

taken also with qf^srfo* You go somewhere and somewhere,
*

without discovering what is in yourself, and in your master,

_
may be repeated ^•t ^g«T — somewhere 4
and somewhere.
If I am not going about and, am inactive, anything may happen.
Good things, may not happen. Bad things may happen. 4
My
dear mind '
— says the poet in the* second line. What will
happen naturally and by itself, will happen in that way, and
in no other way. '
Whatever we may do or not do. *
¥?tf%9

rlrj W^T^R '

is the proverb quoted in the commentary — which is

in the poet's mind. ^ar?r means — ' without any effort on your
part' dtcftcVTffigg?^ " Sig^JT*^ means — continuously thinking
of past failures'and disappointments. What good is there in
' grieving over the past ? It is dead and canDot be called back.
means '
continuously.' *
*tcT silJSltarfir ' iB proverbial.

The poet keeps the aag in the proverb. . Don't build 8f;Sq-s—
castles in the air for the future. In the Previous sloka,
determined ^T^57 to keep within oneself, without going out was
recommended. Now the poet requests that there should be no

G^^q-s of jyjfft3J-s for the future. 'What will you 'do'?

the mind asks. I will enjoy what are given to me by Providence
without my wishing or expecting or even dreaming. The
commentary quotes a very apt sloka of ¥}TT^l«^ about the
Pandavas. " They do not grieve over past failures or troubles.
IRnttf^ ""figsitSaxr. They do not build jjiftw-s — hopes and
desires for the , future. ?H«t3T?^ *flR«lT^— The third line' in
 ,

152 VAIRAGYA SATAKA

Sloka (62) is a paraphrase of *7*nt^' s first sloka. The .first

m% of second-half— "q^ffftir * TO "
fff^r:

paraphrased by the fourth line.

^"^ Sloka. 63. words

sr^fte SI^gHt— are the last of the
sloka. The word sj^ft^'has two meanings — 'become crystal-
clear rid of all impurities ' to become favourable to me.' Let
me have your grace. tr^STf^ fafff— despite from (this) ^f^atsf
TT^r^— from the jungle of sense-objects and enjoyments,

means forest and also &fgi» Both meanings may be taken*

This is from the sense entanglements. 3TrsTO$TrJ which pain
weary and exhaustive. The senses cannot perceive or enjoy
anything without the mind co-operating. ,Each sense will have
only its perceptions and enjoyments. Bat the mind has. to
-

perceive a ad enjoy all the perceptions etc., of all the senses.

Sr^t Win T h is shows the JTPT was srsNfj—

Instead of being ^fcffqr JTJTj become 3)[c*n7T*r That is the
way which is effective to dispel all the ills and miseries of ^tffj

without anything left— 3t?R in a moment. That 3lt?flTOJT Tift

is meant by Sr^ftfrrA is confirmed by ^ETKlft*Tr^JJi|f£ which

follows. Mind-jj«r«^must practically cease and become merged in
the ajjcfrr with which it is connected. JTrffqT^JTfftffr!^JT?t?^niust

become no mq * It must give up its '^flT^ as 7T>ft^ and judge

the ¥7T? of its ^"TSfftot^ is the positive statement of the

negative statement 3m?ft " a^JHt fttptfcnt -

3*RJT??T^

^fai^t" says VTTOHt. T be ^TKjft**^ of is meant there.

It becomes *° the sit<Rr losing its prior independence.

3qff — attain wealth. — Give up altogether, ft^H HRT -

fk*t

is —your own independent movements. qj^^^^f—

ceaselessly rising and falling and tossing like ocean waves.
 V
NOTES 153

^jq:- — again. *T§*T *TT{Rt zj\ *TH~— don't entertain taste for
%Hrf pleasure which is fleeting. *T3RTTf f% may also be
intended *T*r *T^Rt may also be intended, >j^t meaning
*
abundantly \ This is expressively stated in the first line of
"the next sloka.

Sloka. 64. jft£ ITT^TS^Sweep off the cob- webs of stupors,

1

delusions, illusions, prodo-ced by nescience, ^jft^^fftrtiflr ^fil

^trr^I^ — This means that other sj^f* jfa-s indulged in before

unduly, should be abandoned. The poet has his Mangala sloka

in mind. JTT§T*? and ^qT5f?I alliterate well. In the second
line —Life on the Granga banks .is recommended for hearty

acceptance, ^rj may also mean 5ff"<T here. Although it is a

.river coming from ^tt» it is capable of leading one to TTfH-

rTCrjFnft is significant. The river is rapid with billows

which would waft cool Ganga water drops to the residences

«>n the bank. This is in contrast with the rT^^f^-s etc>

-coming for disapprobation in the next half. Seven, fleeting
though shining, things are bracketted in the second line. £\ m
— who could place confidence in them? ^^^R^l^*
ST^rT and 3W§r| things comparable with each other are placed
together, with one common characteristic or f^qj or action.

Sloka. 65. Think not once of Rama. Lakshmi with'snWT—

Twith eager desire while she is <g^<? —not staying. He dances
*o the eye brow gestures of kings and goes as a common
woman to. any one on whom the king smiles. What would yoa
do ? ^ ?2U — covered with rags, ^JftJTtffcri srft^l—
•entering the doors of houses in 3W<iixft <Tfg[3
—^ n ** Qe many
<of Benares '
streets. ^Tf-"suggests — not entering inside the
 154 VAI&AGYA SATAKA

House but stopping* at the outer door-way. These are rows o£

streets in thickly crowded Benares. Ifc was so even in the day a
of v?^gf{ also. It shows that houses are innumerable
that there can be no dearth of ftrgr. q(fJI<Tra iftrlT — no' bowl
but the hands which serve as the vessel. The two hands - are-

joined, ijjfoi^ ^^cT -

3nfr??ci: *§rg W^scT:— I*
Sankara's «ifa^=P^ is an echo of this, ai^rTST^
— " ft^ST
3H 5TT*cT CTT33Pni" is ^Ta^r^s deBcription of a gf?f who
must be efjq
1

^ of things like. ^qfaixgrw q^stt

Sfcffa^rrWT ©to. is accepted.

The commentary quotes a - " qiTOHra '

^?OTr3I <Tr?T

WSflSffcJ " It justifies by *Te»T*ft' s usage the word

with a suffix indicating possession although even the
mere -
^^cjjf: will indicate-pos session.
*

Sloka. 66. The alternative here is between (1) tasting the

.eweets of HHfT if the blessings mentioned in the first half are
at hand and if not (2) the entry into T^rf^ST STRife ~ non-dual
Yoga experience, which is the highest height of SfRTfa
—
— what *

are the blessings which are covetable and worthy ?

v

(1) Music in front. (2) Southern poets of mellifluous poetry.

v

The royal poets' appreciation of poets from the south ie-

interesting. In those days, there was no prejudice of north or

south. To the back of the chamari-fan girls waving up the-
chamaris gracefully —With the gingling sounds of their bracelets.
*T^t*ET-aT metre.

iSloka. 67. To the proud statement that such and such*

great blessings in ^TtfR have been achieved, the answer to every
statement is — f^— and what of that ? In the last line, eveni
 ;

NOTES

imagined as granted and.

:

todies lasting for a long are

rejected as not wanted. 33?ftf353^ .metre, so also the three -

following slokas in this chapter.

Sloka. 68. Here the possession of various marks and

components of 37177 is asserted^ It is stated in the encl.
Having all this, "what more is there to be wanted ? The four .

t!??: f% in the previous slokas indicated rejection of things

stated as. insufficient. Here the question at the end is indicative

of sufficiency and wanting nothing more. The words

?ta*f|ar: calls to mind '&*PTin cftarpif *T^fct * - mSHT 5*U*a:
is suggestive of the Geeta sloka " &fsitE ^ RrcfesTTO"
" fe^RT is a synonym of fi|f%?(>.

Sloka. 69. The peroration is grand here. Think of that

-SWcT— infinite changeless and decayless.

*

greater than every other, fir^ififT —which expands us as infinite.

^301—we are Brahman a. cj^jj may be taken as an advert .

qualifying fe^ffo- It expands the loving, devotee as Brahman

like itself — as infinite as itself. Being ^5^— great beyond
limit and agjor 'infinitising into gripes' his devotees. are the two
etymological meaning of the word Efip^. The words tJ£t*T

immediately following show that it is called 5TiP^> It bears

infinitely expanding, and making ©np^-s of his devotees. <TcJ.

f^rf*J —Think of that gjlpr alone — not others. ST^qftOl i£Q is

understood as a general rule, in the absence of anything to the

contrary in the context. " ;3T3«n?ffT? 3»?*ir fag*3*l —

says the jju^^ - fq^q-s are considerations as to selection
of this or that vflfl-s. It also means— unreal things appearing
as real- — fa
means 3:5*7 - ftfi^^ ^TT?lftT recommended in

sloka (66) means the absence of dualitm, difference and seconds . *

 156 VAIRAGYA SATAKA

in the concentrated meditation. means— (1) unreal and

*"(2) bad* The second half, says that though not wanted by the
Yogi, ?ff?Tfff5 is blessed with even great vf\f\-B as a sequel to

successful Toga. 3?«gqfg:9T; These come in the train of* Yoga

-attainment by the wish of Providence to bear bis ^ftn-s and

SJR-s though he does not care for them. The sf^r^ meditated

'upon is keen about giving them to the Yogi. They are

3R?*nfsj5?W:a:— wanting nothing else except* GocL* To such
men —^riSi? says ^rr^T^' — that means ^a?} —unasked.
spjGIsftasiTar — These *it*T"» are valued highly by ^q-ui-s. The .

word has been explained in sloka (70). This is the final si oka
to the mind.

Sloka. 70. The poet seems to remember Rama's sloka to

' Lakshmana.

wrmrfir ^npr^r rro*rfir ?*n<r^ I

We would attempt and venture and even do such impossible

"things — but not think of ETglsj even while in delirious or in
dreams, even involuntary — ft^fo is perfect peace and bliss.

SIRlTJfm " silti?^f|^ — The f|fig*7 - suffix denotes fed.

THE CONSIDERATION OF PERMANENT AND

IMPERMANENT OBJECTS
Sloka. 71. "^tfirH^q^ WW Jpf?* T ' <T5 is stafce

place, ^-^q - qs^T UT^if ~

V'i ^fl—you have got to be 1

•
eagerly and passionately thinking of entering into ^"(cTTfH^'
t

1 s
That continuous , thinking will bring it to you. ' *
^T«TTfiT-

'
'ST^ffffa ^TSnrt^^S^fl " — This sloka of ¥T*nT^ is echoed by
 — .

.
NOTES 157"

with t3^T4>MR<d gtf^r — excepting this one, other ways o£

"

practising, devotion to God with other objects. To ask in return-

for the, devotion practised, would be a bargaining commercial-

proposition. -
^foi*c[R-T —The poet has in mind Prahlada's.
sloka—v& Sfrftn* *T *T t ^fa^—All things,

mentioned in the first half giving fruits here or in Swarga nt,

return, are only the nature of bargainers. Swarga JircT^St

fsf^l^T — contempt for the great city of Amaravathi etc., as for a.,

village.

Shka. 72. "TOg^C declared in answer to the q ^ that the 1

greatest wonder in the world was that men should think their-
bodies as ?9JT^{
*
— everlasting when people
*
are - dying in.,

hundreds before their eyes. *

tjW^^OTcrtfiT^S&rT f%JTI^JTa:qf *

"Word 51^ is used in that sloka in regard to the sense of 'all

v

other men*. The last word in the previous sloka $fq^f%-s

meant. The word at the end there, brings to the poet's

mind qjjjsr's, sloka, giving expression to similar' settings. Sloka

begins with q^:— whereas.

Three classes giving reason Tha —
deluge fire will destroy mountains and the earth firmly held.,
and supported by mountains, and dry up the ocean. But yon,
think that the body will last as long as the deluge and even
after. Human body's safety is ever shaking like the young
elephant's ears..

The commentary quotes the ^rpTT^ justifying the,

tautological 5>f^$<Z)?-$a5¥T means an elephamt — cub. Such usage,

as ^TfT^vrfe similar" to this is called gficqta-

Sloka. 73. ft^W^wgfel^ — is one of the four^rv^s

is indispensably necessary before entering the threshold of;

STlrf^rc - WKT 5?Trfta*T "3 ^T*W 5Hr —Even near and dear,-
 *

158 VAIRAGYA SATAKA

relations do Dot lieed your words in this advanced age.

¥f ^J^T^T — wife would not even care to lend her ear to my

"
words. The ^*g-s hear and disrespect whereas she woujd not
-
even hear. Even the 53 son, who is bound by religions duty,

-
as described by Manu etc , and by social and natural rule, acta

like an ajftnc -
*T^T ?73^5T^ - ffTSC f*T^rJ STraTv^, is »
proverbial sloka " when the son enters the sixteenth year, one
'
should treat him as a son " Here the 5^ acts as an stfiro -

fagg^F^fa. The saj^T? is nere to remind of the

jsloka ffT5l^^T^rTi describiiig his duty to the father. The father
'
treats him as a fif^, and the son behaves towards him. as an

S?rJT% ^T^t'SSf " —the whole mouth functions as

311353 3TTa?feS if

it were wholly " ^r5TTR?( ST^fa " — as the commentary saye.

Sloka. 74. If a few hairs on the head become a little

.grey, her contempt begins. SWtRhTCT ^IR- The woman

disgraces him. Why should not the wife follow suit ?

«lftfqfrl s»fel$Trfi- The bones do not appear to be natural,

but they appear to be artificially set up. They

have not the natural strength and firmness, and
appear as loosely set up. aif^Tftrft appears to suggest this.
They pass round him at a distance, as if he were an untouch-
able person, They round him, from a distance as they would
round a vessel reserved for them. The idea is that she makes ,

a q^%OTt of the old husband, keeping out throughout the same

- distance, and not coming anywhere nearer while passing round
in a circle. The radius, is never nearer. -
'

Sloka, 75. Great sr^T^T should be made for 3lf?*Tir*T^ by

'-a wise man before old age sets in, and while in health and
^"vigour. The senses should be f auctioning ia fall vigour to>
 — —
NOTES 159

t)egin the sre^f ft> r spiritual welfare after old age Bets in, and
the body is like a house on fire. What would an
attempt to
dig out a well just then for getting water to extinguish the

Hre ! — and the fire is fully raging.

Sloka. 76. !No doubt sp^ should be made for* 3TR?T%rq^

"before old age sets in, and during health and vigour and youth*
'What SirctT^nT?? shall be resorted to ? '
ifc the question here^

Three alternatives are pat. The second alternative is

3T{p^^3fJ
"with a noble and virtuous wife who according to Hindu Sastras:

;and society should be treated with reject — word

Tised here, itself shows that the wife should be always igjsfcfl

Ordinary ^7?T~ S themselves are entitled to be treated respect-

fully ; but this wife is gaft^ In a life lasting for

minutes, and sure and certain, we don't know what rQute to

^take.

Sloka. 77. ^rtrRTT#rift-^m?rai ^*s spoken of •

in the

previous sloka. ^TOTOftiTPCT 18 spoken of here. 3Tfr takes

away and deprives us of the uses of our dear body.— ^f^^
fff^ 3f!%& *J?3 deprives of our life. *Life without a good*
'body in old age is a burden. The only smiT^T^ is flq^.

Sloka. 78. was determined to be the only 3Tf?jT%Tq^

It is the best ^ann for STlgS^T — coming from the ear of

holy ^ Rishi adds to the purity, that already pure —tff%^
is

3ls fl^TI'lfrl^f rfl^T- The poet is very enthusiastic in making

3^ ''Wriwrttfta SiTtwrc" (Kalidasa).

.
Sloka. 79. arf^cng^iH* fe% Tnat tae mind has found
out the perishability of all pleasures, including the pleasures-of
:good men's company, and pleasures of literature. None of the,
 ^ —
160 VAIRAGYA SATAKA

pleasures mentioned' in this sloka

- is ^tt. They will be jwt
only lill their Sfftsi?^ is found out for certain by f^rr- ^

eirif373T —rThe certainty of 31 fa^c? of a]] these eternal and

. infinite pleasures. There is a promise of fir^jc^ of the snp

by the Vpanishads. That, alone must now be sought.

Sloka.. 80. Are not good mansions to live in, good songs
drilling" one with rapture, pleasant? — s the wife*

dear as sfjai, lovingly , giving her best for the husband's

• pleasure? Very very dear, it may be so, but they are very*
short-lived, and threatened to disappear like the nickering flame
of a lamp tossed by moth rapidly flying at it. Therefore,,
knowing how precarious all these are, good men retire into?
the forest. The poet also shows an eager longing for so-
retiring.

WORSHIP OF LORD SIVA

Sloka. 81. In sloka (83) in the last line, the poet says,.

"O — I now know that there is no irffl - ^TTT for jftig except- (

ing the blessed Feet of the slayer, of Cupid. efr^TJTrtfr

*fi>ra^rc<niN says n the commentary there. Prior to that,

sHbtt °f Siva is necessary. It is of two kinds — (1) external

'

and (2) internal. The first consists in the gathering of

flowers, fruits, rice, spices-offering etc. But the internal s^ttf
is far more dear to the Lord. It does not require any expehdi- "

ture of money' or external pains. It requires only internal

culture by practice of yogic ^!TJT —restraint ,of all senses. It
is pictured as an elephant in rut which has to be tied up by-
chains in 'the pillar., 3tT3H*T — which means 113?^?^. *fa?T
means — restraining the $j?^;^^jt — internal organ-mind. The-
/
use of the word 3l?cT:^oj suggests that ^tfT£3f done by th^r
 —
NOTES 161

other senses with elaborate preparations and rituals is not so

good. The commentary elaborates this. In tj*n, great value

is attached to the proverbial right gsj-s, all internal culture of

great *jjof s like SlTsST, STlfscT* ^ff?r?, JJGT etc., 3nt*lT SSli? 3«T
f%€\* ffsffT fta^: —Here the ^f?3^T fans " «?c?:5^f is mention-
ed. ai^OTtt^—from the beginning of HSHf, which as the
commentary says is s^n*. The *j%-s and SToS^-s come
excessively in never-ending circles. The commentary says 3if

and ?J*TT*rrj; are two words. - sHT^T g^NU STTJTf R:

-

^WrfT^flfg flTTTfT- f%*cEraT — They have searched the three worlds

from time without beginning, but have neither seen nor heard.
3JCTt°h ^Jfqg'sfr nrf*—no such man has ever come across
our eyes. %ffaSTW n<TT art —The different word in*? — other than
q-»gf is used with a deliberate purpose.- To come in the way
of the eye, there must be immediate contact between the eye
and the man. Bat to come in the road to the ear, there
need be no contact between the ear and the man. The ears do
not hear the man, but
only about him, second hand, third
—
hand, or fourth hand reports reports communicated from ear
—^mf$fcfaw many reporters, not seeing or hearing the
to ear
man. The — (internal organ-mind) madly after a is

—which the object pleasure he coveted.

^f^oft is of aifirRr^

It has set its mind upon its mate, therefore, it is 37^. ia

a fifljr form like tE and suffixes. This form without the

regular suffix is read by Panini as an exception f^qvrr with the

fHBT sense. STI^T^ —post to which an elephant is tied. A

clever mahout who is able to tie up a %[\^ elephant in this
condition, is a rare mahout. The mind muse be restrained by
the S^ST of a determined gf^> is the controlling
VAIRAGYA 11
 —
162 VAIRAGYA SATAKA

the srryf — reins of the Urf^. Desikar's tftegfa sloka says

U
3H«TGH fccKm%& m^ak qfg^fer: V-*He was undoubtedly
inspired by ^fft.

Sloka. 82. The poet expresses his wonder as to what

has given him or any other speaker of such a sloka, the great
virtues of peace, calm, tranquillity etc. The poet feels that

he has this ^fasj of 5Ur?cT> ^tr?3 etc., which are indispensable

STAR'S for t%^t#^ ¥rf%aftlT. placed at the beginning
refers collectively to the great virtues up to ^ff^fir in the

third line. Having referred collectively by at the beginning

to a number of 3TO*T S felt to have been acquired, pretty fully,

he refers to the whole again by the words— ti^f <rr?ciif^:

meaning — "this wonderful development." i^qr —feminine is

use<J suitably to qftutftf: — The commentary quotes the prover-

bial sloka *
ff STfaRHitiW.' The usage in this sloka is

exactly like that. ^^3?^ fif^Ji — complete 'freedom of move-

ment at our pleasure is impossible, if one is under another
man's yoke. 8T3>TC*rcT?T5H — getting our food without any Iosb

of self-respect is the way of placing oneself under obligation ta

another. 1 —
Wffi^i : WT "* *fra This is an echo of fe^TT^^H
4

^t^^J^
5
The poet very appropriately remembers this sloka

& tot* &m ^fen^^Piii

siSi ^TOT- —living in the neighbourhood with sitA-g ad
neighbours. He is not satisfied with £r^T^ or ^HF — occasional
contacts. He covets permanent residence with them.
^T51TF3aeT3<?& ' Sj£ —Vedic learning* must produce its fruit or'

perfect ^nf?^ an ^- pursuit and preservation of ^(f?cf as a>

 —
NOTES 163

vow. The poet has in mind the text " 5H?!«r SrlrSTParfot cTtRl

RjftRffa: and also perhaps the Ramayaiia sloka.—" ^ft^Tl^r

^rl^" words ^ and siq- are common. TT^lTT??^?^ ^ft:
the mind does not move quickly, impetuously outward as it

used to do before.' 3T?^tt?^ means— that it moves, but only

"
very slowly. The commentary says charmingly that the reason
for its slowly beginning to move outward, is the mind having
teen turned and fixed. inside. — tf?3)|<3c3r^ 5T?^5f?frT^ We may
compare with the ?TTn3r? ^fcf» -
f^^I 3*^*^% €fo:
sr^TTSff wncftrlJTtTtn" (Skandha 10. Chapter 12. Sloka 44)
describing Suka as getting his. outside attention of mind slowly
on account of his mind having been fixed in tho aifr^rTJGl-s

of by the question put forth by *Tftf$|^, which reminded

of this and sent him into a reverie. The word ^y^: there is
•echoed by jt?^. The word q-ff : is common. ftffUT^ T^JSTafft
f%*w, ftirr^ fa {{par etc. -all mean says Amara. ThV

commentary says that this is fkffftF.srfa^T^ 3n43T —the 313 *q

in the form of a The ^q^must be %r£5H- 'f?R^irrfrti:
^355^' says a proverbial text beginning with ift.

In the previous sloka, the poet said

Sloka. 83. —
I dont know." Here he says, frr
-
5iH Oh I now under-
lt
! — !

stand that the only hope is the Lord's blessed Feet. The sloka
>here is spoken at a time when youth has passed, 'and when the
mighty zfij® -
?n? is' approaching. $^fts*?rft - '^cf
means-determined-fHrflj^ ftcHrft^ZKT nas made irrevocable*

fk&i which could not be changed. He would not wait even

for a moment and postpone the death.

Sloka. 84. This is the sloka which is said to have been

^quoted with full approval by Appaiya Deekshitha with regard
 — — * *

164 VAIRAGYA SATAKA

to himself. (
The commentary quotes the *j r^cf sloka
— 1

f$ra|3f

f^jj^TR f^w?^ (VM^fyui " which Kalidasa has declared from

the house store for hia sloka " ajfa: fSrft^ Rp*rg" The-
a
author says I believe in their identity and non-difference.
Even so I have a natural liking and in the crescent-headed
'
Lord. *rfflS is-love towards respected persons. '
Trg vfoTfirqifr

sftfavfk*. "—I respect Vishnu equal] y-but my love naturally

goes towards Siva most. Therefore, my nfo is f^n^rfe

In the first-half, Sira is described as ^marjTsfteT The
poet has in mind the Swethaswathara Smrithi
;

cTjfojfPnT <TOT

3r|jWj\ 3Wpj* means 3?fasp: |uf > 3»*TclT ^Rf^: is ar ec u<>

»

of Swethaeswathara — explaining the meaning of srfa assrro^.

<l
f^^fa^Y
" — Swethaswathara speaks only of Siva

from the beginning to the end. That is why the poet refers t0

Swethaswathara Rishi's Texts. The word 5Pii3«T calls to

mind —"riWffMN SW^mi;" —I don't dispute that

gives jft^r to his *TtK*s and that his SI^qfRr is fir 5 ^"
Sloka. 85. The word is uttered again and again,

"When show the keenest eagerness"? When ? When ?

shall I —
In Slokas 85, 87, 88, and 89. Coveted things are-

(1) Brilliant, clear moon-light, making the Ganga sands-

—
look snow-white (Ganges water is white S|3a5) and the —
sands are also very white now — so also Tjg^ water in the-

moon-ligbt. (2) g^ftfH calling to mind the ^tmjsi - '

felTg-
1
^anTR^H. '
nature, birds etc., sleep, in the night and no
noise — all hush, (4) Total disgust with the extensively spread

ST Wit if
(without Vairagya in mind, the quietness of the

surroundings will be no good) (5) The quiet of the night our —

loud exclamations of the name of Lord Siva must break the
 -

NOTES 165

quiet. The way out of *r * -

^IffR is crying to the Lord
Mere loud cries of Siva may not be quite 6incere or make
•enougttlfcr* !!* 1
Tears must be gushing profusely. — " Wl^en snail

we reach that — state ?"

Slolca. 86. fijcftifi - means Having given
away allr - g^oi (jtn g^TT: - <T^<JI is tender. is

sympathy and compassion.* Compassion is always intense and

warm, at the beginning, tt^^ttt gf^g and g^air are
necessary preliminaries for yoga. flfgonjRonRT fsrfanfs • firfsr

is Tjfer is doings or workings. it^<ui*T is ^Rl^ - qfVQQ

xfe^iUi^-The poet is echoing Kalidasa's words — 16
<rRoi?t

^T(^f?5"^ig Sni?|
" — Though it was the reverse of fkw*l those lie

referred to there jsrfe-s with brilliant mo^on-light in the

previous sloka — The commentary says — " The one-half of the
first and last yamaa are considered as and therefore three
yamas of the night alone are counted."

Sloka. 87. In the previous two slokas, the poet spoke of

the ways .of spending the night, ^jfift: f^WTC — Here he.

speaks of passing the days — f^g^Tf^ as a minute — Pffi^fij^

^*TR: ^t^tk — calls to mind the text. " c£)tft 31*3133
"

Slolca. 88. ff!%?q —The poet

v
is thinking of

Wf^fsNsI " c
^*J*T^T5TJTSqr He refers to that authority for

fOTttTTO) "ffinsTOTft g% *nj<4 5:^" Commentary

quotes sloka from STgfii^ISU^ showing that a mark of fish —
— lotus and in the foot indicates full worldly fortune.
ftar to such a man was an unendurable misery. It is now
dispelled by to Lord Siva.
 —
t

166 VAIRAGYA SATAKA

* Sloka, 89* mfniqra** *s a moi'e advanced stage of &;*7T3T>

the 3l^rT —stage — "qtfai^J m3?T351*T^T: " say 8 STrerq^^
f^rn^-^alls to. — who fen*!?*
^r?g is 7 The next sloka Begins;

qr^TaT" —Sankara —the

<c
Tvith TTrf^r siDger of ^pT^^
evidently had ^Tjf in mind ; also Desika singing i?(*q<Ts3?

-liad both in mind.

Sloka. 90, In the last sloka, ^e opens the expression

of his highest ideal of (TTTOT^TST' means a collection of a*

number of fi?$?-s fast wiJJ be fafljl^jfa only if it is taken

from a number of houses
fifi

^^ fir^T 3^5^^" says Amara.

That is the in the word *T$r- - *Tg is a sr^R and-
1

4
it comes before, and not after. '
3T^3?^ftTf is quoted. «Ig is.

not the word meaning. The meaning of this SJ^I is'

— 'a little
less than'-
—goT^^ is the meaning ; 'not even equal to fjoi— *

but a little less'. at^tffjSPT cRt*. —Even when the body is still

continuing. itsfqr STS^r —some very extraordinary way of

leading life. —What is that ? ^wg" q^r^^TW^t'^^Tlf "

is 3gTT^?^ is experience, ^5Tf means —touching
that experience, sftfirai * a qualified by Their way of
experience in life is easily got by Siva's grace, f^TcftraiTf

calls to mird " erg: SW^I^ wfTORSTtJT*: " Aqc^ff-STtrrTT means.

BRPffafTl 5ft^l —which would come only after the <HHT of the flsj

body, but by the Lord's sr^t^. the VT5T of infinite ETipRS^

experience is enjoyed. ^}tt% also means — death.
THE LIFE
Sloka. 91. The poet is having in mind the ifTng?T

) (q^$0 between and Sig^cT [Chapters yil to ]XJ

 —
NOTES 167

Here at the close, the royal poet Mm self aspires for the 3?^^
life which even ^ did not. There is difference of opinion

abou^ $rf5i^-s being qualified for ^T*3?T*T. The commentary

defines an 3fgt£T as a ^tesg^B -
sftfn forgetful of the outer

world, and immersed in the contemplation of identity with

STil^ TOR: sftqfa was-the tt^«| in sloka (87). Here the

13 made of hundred patches. —rag c£?2JT is permitted for
protection .from cold — ^yyf ^foR^oTl^— It would also be
matched by hundred pieces like the ^q^fr - qfsiW — no Fa?HT
?c?r sufo fe^
9 '
— was the •famous song of 3I3VgrT
*
^^Tr^T^i?*^ ' - f^TT^r. The does not sacrifice his

independence by his fi^R^T ^f^t. He would return quite

Satisfied, even if he got no fVrajr. He is sjSx3T55T*Jff?ge

conveys the idea that he does not expect or. ask. He would
leave it
—providence, and the discretion of the
to chance public.

The term q^^r^r*? — may also be as ^?sr, split aa^i^r* Even

if by chance, he got nothing, he would be - ^TH^F^'s
formula—46 g<sTg:*3 *m $53C ^mr^nft 3PTn?4r' —applies to the

fi?§J also — as much as to the greatest 'fighting soldier Arjuna

on the eve of the great war. here conveys all these ideas,

WR — if no fo°d was got in the fi?§T| —he would be or

^T^VTSff —Brahman is his real He looks upon the food got

as Brahman. If no food is got, there is the permanent factor

*

Brahman there to eat. fagr ^Tr^TH* — He looks upon his

body as an altogether stranger, and unconnected with him«
His steeps in q73ST<iJF union, and as the says, the

^SfH is The Upanishads repeatedly say so. The

etlrJTT is everywhere. What does it matter where the body is

Jying ? He is in the high spiritual state pictured in slokas

 — *

168 VAIRAGYA SATAKA

37-38 of Bhagavata— Skandha III. Chapter 28 in Kapila's

great sq^j to bis great mother who "was admired by the son as
^Tfe*ft 3TTftt* She might not be ^^^rf^ft being a wjman
but she. was fir^^grrr^fr His body was 3T3Tc£ to him — whoia
the fog who is described by ^irar^ in the two si okas as he had
no awareness of the body. To him ; it did not matter
whether his body was in a place where corpses were lying
The true fsf strict as a matter of fact, for the 3ft ^, is aspSJn*

One may be sleeping in a bed of feathers or in an ivory cot

W ftnRmSOTW ^rs?rr?r3W - WrfNsW awm— Snowy^white

cot and snowy -white bed. His body is lying there, but he is

lying in the fhgj- That is a

the Vedantic truth about Tk%t m
^g-R?370i —The g^E is described as 3371^ which means ^"cT^—
he is his own Eaja. SH^nstt sffjwnfaqfef as the Sutrakaraa
says. To this sfl^sgrK — all this applies. ^rfl^GT — suggests
all this, R7g5T fag^tfi —goes about unrestrained. His 3TT5qT is

unrestrained, gtffTH is derived from the root aff^T meaning

'
SflcJc*! TffH *• He is unrestrained by his body, and the body
follows the STTcJTF wherever it spreads. It follows as a shadow*.
He does not follow movements determined mainly by mind and

other parts of the body.

u
sjsfg WT^ift fl^R? " is the —
description of tjie g^E *
ft^^ fiffT^ is an echo of that idea.

^ETf5 5f5It*£ — Is not the mind active now when the body is

alive ? ^r^fl is the mind — fe^ — No, it is motionless-still

—
STSTPri — not only 5ijp£ but q$M<n ^rr?^ —The mind is sft-i—
absolutely motionless. How long ? —Always. Has this sffa-JJtE

no joyous festivals ? As a great Sirffet —are there no God-

worship festivals to him, giving full God-enjoyment ? He has
*Tft*G3"S, but these great ^ctf^-s have no bustles, no crowds ;
 — —
NOTES 169

it is all fof^rE — allsolitudes — all sjgra-^no %tf —no crowd, no

plurality, do two, even between the S^JTT and the qCTKCT- ^
is Yogft-Samadhi union. ".g^l^ITf^V' — It rains sfglT^S — I* i fi

a. ilET raining >ro - ^SWETOTTfa:— says the ?ftn*p —It is the

f^3TOM for the of the WR*niTT5r-It is tne 3W*3«t

of this ?Tfftc33 namely the effecting, or the accomplishment or
discovery of the unity of the q\fi\ sffai W ;;with the troTRHI -
^^T^— If this flJTifg union is . permanent and undisturbed by
-
tT3t<OT aaftf ^ qf^ —That state is called the

highest and seventh ^jfj^;' - Ij55tetf*r3q* f% - 5t^ft 55frW

11
^^t'i - **T*5 It belongs to ^T^^if^- The poet's
,:
closing sloka words 11
SssteTO^iR' fife ? a re an echo of
Arjuna's fts^ words " safa §35tW^^T t^lP RB^S "~
^tefaWSifa means §^t^Tn^^T left: - fafa^ is also

Sloka. 92. §*ffteq?f3q' may mean sovereignty over an

extremely vast territory — three worlds. Here the opening
words are 5fippi:§ TT^^TTT^ — The entire cosmos with innu-
"

merable world systems is limited like a Tpi^^s! —small circle — .

a pot etc., is a suffix meaning — 'a measure' (lf$?j7<n). It

also means — 'only
1
. Both meanings must be taken here.
* c
How
can a man who has got eyes or mind consider the entire cosmos
to be so very small and limited except by delusion ? TT^fe?^
to the ETgpsfxfir enjoying the iftlT mentioned in the last
line in the previous stanza. , The ^epsflfh ig described by *TJI3l^
as si agisftn grKrcOT g*3IT83^H33af [Chapter V-21-Gita]. ^rraT^
also says in

would he
(6—20)
care for the srgnc^
64
Enretarll
—the entire
^ 3l3I?cTO33^
cosmos which
" wliat

is for

greater than the ligyfaiT ? He might even look at it while in

 — —
170 VAIRAGYA SATAKA

WlTsftn tl^fa— The ^fa suffix in JTHfe having th&

force of signifies the greatest and the hest mind.
fife ^stWTI"— would ^ attract him ? 7% means also ^RtfJ — The
Becond-half gives a %2\m reflecting upon this by fir^irfafiri^sr^
making a 3gT*3 3135^—The great ocean is disturbed and
agitated by the re-movements of the fish. The word sur^ means
—
1

An egg. The whole cosmos 3*UTtr£ is spoken of as an egg. It

came out of a golden egg. $r sja^—The whole El^fn^ coming

out of an is little like creatures coming from eggs m^K-s.
The Sfgn^ is an st^S?- JSirds are ^05^-s ©HPT^ world systems
born out of primordial 3^ fly in space constantly like birds.
3?ish is also an sju^sf.

Sloka, 93. He addresses t^f^tj" — and its ^5T[— t

Iiakshmi must be respectfully asked to ^

leave. She is Mother-
Lakshmi. Giving up of Lakshmi is done with respect " Go to-

another man." The poet guardedly says '

JTc^ffgJoft TTI^T^Jf
'

" Don't desire to continue me as your residence " The poet

perhaps has in mind Kalidasa's famous proverbial sloka —
/' ftf^'TTTT. ^STRTf^rTt *T3cJ — who cannot be had if Lakshmi
wants to have him ?" U^ft says here that the Vairagi is aa
exception to this. If she desired to live in this Vairagi ancL
continue to do so, without leaving him, he would discard her
-
and go away from her. " Mother Lakshmi do not lose the !,

reputation made for you by Kalidasa's sayrffl implying question..

Don't create exception to that universal rule enunciated by
Kalidasa." TTc^lfg 1
^ is a paraphrase of fe^f ^RfTa— Don't
entertain ^ttft in nie. TTr^T^ —The at in st*j: —Aiorist II
person singular is dropped after jjf. Instead of the past sensej
imperative sense apertains to such a srqtiT. Compare
4
' a * the beginning of Gita-Chapter II. ^ although/
 — ———
NOTES 171-

commonly bearing a past tense sense, "when added to pre'senfc-

fcense words, emphasises the past sense, here, when placed

between and Aiorist or imperfect form
jjf means
unceasing continuous attachment. Lakshmi wants to live
continuously in some men at least, so that she may not be
liable to the general reproach, of being =3^^ §55^TOg<ffaf^S55ir~
•

'Don't think of *T3T?t of me'. "Leave me alone and goto

another person who may be very pleased to have you to the end:
of his life and even after." Men of *tT(f>s for ^ftn-a of wealth,

W5f etc., are subject to you and at your disposal is the-

Teason for enslaving them to you To the ffl^fr without it

what are you ? — ojnffT ? 3ST means also s£F?STcf ^3lT<TTa5^ -The
suffix is denoting 'possession'. The question arises
*l
You may have no ^jf f for vftqs, but your ^ erfa - ?FRU TT^I~'
as calls it, requires the purchase of provisions just to-

keep your body and soul together. Your soul requires a body
for ^fjvj^-R of grptfUl—The answer to this is given in the
second-half. "I do not say — I will . put an end to my ^"f. I
do not say, I do not want some f fo, (earning of living), but
'

I can have nrsflTffo for which no money is wanted. Woulch

not you want a wooden bowl or other vessel for getting f^gf P'

H^JT^T leaves, stitched freshly just now, in the form of a cup

gfeftf *TT?l "will do. I need not buy stitched from the-
leaf qfvj-e
bazaar. The forest q55;^T trees will give me enough fresh
leaves." The commentary quotes the text
4
q^TCT ^
Baying that even ordinary food kept *
become
in these vessels
pure. ^g* is ^*[£f— He gave up in Lakshmi and ^jj* s *

But we have good - sifts CTlHta f or this fayf ^f%,

Sloka. 94. You need not purchase food, you don't wanfc-
Lakshmi for that. Would you not purchase some cloth for a*
 a

172 VAIRAGYA SATAKA

bed ?' I do n't] want 3tf?iI5i3ir;-B. The this vast and wide
earth — -this ST^njfT i3 my S?ST3lW"The word jjgf suggests
— it is being a jyfT^—No other in the' world can
match her greatness. She is also my mother. on I will sleep
my mother's lap. Why put a cloth between her lap and '

myself? I will be srT^ — child — as the Upanishad. ad vises —

"
feWKl "— 1 ^ould read it as gr^T f^T^lRwtrC' - fr^t
l

is a name of meaning also — 'big, vast' but the is ;

different. fe^fk^ftaTNT ^ay be made for understanding it with

— what about pillow ?• There is my long hand like a
creeper — ? signifies the pillow — which is as long as the
hand, and quite sufficient for the head. This pillow can be used
-anywhere without any need for carrying it. Rama used his
long hand ^rg —long a serpent as his 3q3R
like ^Fs| .
-
1(

"—Valmiki used the simile of a long serpent

^HnrftTrrH 3"7>3PT

to suggest that the hand was the substitute for artH^r? ' f^cfl^T

=3T sar^f^T have you a canopy used for a cot ? I have, and I
have one big enough to be a canopy over my bed — the great
earth. It is the sky, Have you got a fan or a panka? The
flmjcT— air is my P a nka. faarR - su^fST gy: I lie
in a way so that the wind may be favourable to me*
ST^SJSjff <=^j: —the lamp of the world is my lamp.
Why do I want another lamp f In STTrj— there is no
rain, and I sleep in the open. Who is the Sundari bed-mate
with whom people ordinarily sleep. Your Upanishad says —
man sleeping with a embraced by her fsfSfqT RsPTT
fi*JttfT>

trft^Tfr — does not in his SIR;^ have any consciousness, inner

or outer. * w\ gr^r fira^T 3^ *
—This is the 3<TITR given
*by ^our Upanishad for the 3T<rft<?^ given by the sug through-
out the state of sleep. The woman-bed-partner, and hep
 NOTES 17$

embrace —was a £gT?3* But I have the sgt?a -

5n5ftjTqf*G^ -

^Pr itself in the place of the fqqf woman. He is a fsnj^fcr—

the dearest — Hg^TRTO The ^fkm here is a ft: - f%: means,
both qfy and q^JTT^r f%: *lf£iTq
,

TOTt7RY. " ^ means also-

cessation of jfe and ^ in gfecTT. "*TWR5Tfa 'ft W f^rKt

WTWKirfil * The latter is a condition precedent to the former,

g*sft ^Tl^o^tra gft?r»g»jfa' —This jjf?r who is a ftft^H has

not small (but Very extensive) - tr^o like a king. The
vast JTfp^cT elements are serving me. They are unlimited

tgqTO. gq^may be even taken as«a sijfff rsp ^gi?^ He has.

only ft^gr^-s—limited J^»<j«r. He does not sleep with ease*

No rTgijffl like a king. 3f?^q ?eT?cf— would give a s*jftf?«p

for the ;jqsj3T as in sqfhr^T^^W. •

Sloka, 95. The first line is the paraphrase of the Gifca.

sloka— '
ftf%TK 3^i5ft TcCT^ ^t^TTrH^T: " £qrR WTO*:—
the commentary points out the fa^TR. ^g^JI 3>?fcJTSqr}: ^ftB:—
The 3?^fr? i3 ^Tr^sf^"- a3 *he commentary says. The
charming life and ways of Vairagi ftflg is charmingly
described 16
gy^ *?«U*£t^J3^ fm'" More than beauties of

nature, this life is charming.

ft^3%HR* " says ¥HT3P£ That is described

here. The scriptures require him to be 3fsn^%^ .3)53^^1*—
not making known, and even concealing his JTTg"T<«iv

SRlfasf — as the Sutrakara says. Questions are put to him,

when he is walking in the street without any ostentation, as
the humblest man with no caste-marks, tf^ftqgtff etc., with,

rags,and with bowls, and 'different enquiries are put about

him by the people as in line (1). They put the questions io
to him br others also. He never gets angry or pleased..
 S

•174 VAIRAGYA SATAKA

" JTRSftg^: " ^ mfcn—go silently without giving any

"reply." 13 i has this force namely. "The people in the street
*
-are pestering him with questions, coming near him. If he
' stays there with the questioners they will go on questioning
hrmTuntil he gives an answer- They would not go away. The
'
only way to break the contact for him is to go away himself.
*
That he does. —they pass on without stopping to answer.
^H&cT

Sloka. 97. In the the poet says

first half,
— The serpents "

•
eat the air, which food involves no killing of life. Serpents are
3TcIT3FT" s
— 'fisOT 51?'-* " 35**1 — ot easily, without any effort.

—Providence has provided —a food. this ir sqrroJrsfT

- "

to serpents, qsi^: — eat the top portion of grass.

cattle They
leave plenty of grass stalk at the bottom for it grow again.
to
'

Serpents and battle on the ground. That is

lie their bed. The
same life is given by Providence to people who have got the

strength of mind and culture to 1

cross the tftfR ocean. For-

people who seek and follow that life, all excellent virtues are
in fall. The commentary understands ^TfJ^ to be ^(^. ipTTI
can be taken to mean fajjat'S.

Slolca. 98. The yogi's life on Himalayan sides on 'the

*
Ganges bank is described. qur^H is a common* and easy
*ftqT3*T unlike ;$£?ftnrsr*-s- They will do for Hsratftf-s like
*

king 5r¥T«n*l " WWlfaRriT • reminds us of the

-EfUHIja— snszfTWT ' 5T«it3r?I W*^' and the Sutra '«h?U^*-

:

qtJTpl^r^— is unaware of external surroundings as in sleep.

WT 5TJT §: ?JR^$
:
—what should those good days be like,

and how should they pass ? Old deer should, without fear,
rub their body over my body, for Allaying their itching sensa-
tion. PTf#5Ifgf: — without any fear, or sense of my being a
>'
stranger, skj — old. Little deer would not have milch fear in
 NOTES 175

ite previous sloka also. ?5^5feT^ means

—" provided by the;

Gods."— " The highest gft^gW was— ?^|;f^—fcha

mother of sfjfqf^ and wife of ^iHM^fTfa* Here jeevan mukta
life is ftescribed in detail in Bhagavatam — at the close of III

^$?>if — slokas 22 to 30. -

ft^ir^TOmRi^T ?<mf Tia°f swt i

ttI^x^t: ^ *JTW II

The body was q^cf:^^;' and ^^fl—She was not aware o£

3ier body at H
all. <§§^. Her ^RTiRr ftc^- 35o ^kito at
all. The Gods wanted to preserve this body along with life to
-show to the unbelieving world the example of sffa?Jjr^K and
the reality and power of STgTR?^l*f ^° ma ke one forgetful o£
-ali surroundings for ever. ^^R^ says—5T^f*rg-e
*
-are looked upon by Devas as their wi?3r- *
3lTcflT ft S^I

.
Sloka. 99. His palm, is pure and holy vessel. From.
Ilfa^'-i ^T^ — it comes to ^cp^lfoiTl^f. Food got in one palm is

-enough. got by mere going about — gflvr ^{gr, ^TOT *rr3T is-

which never fails. There is no lack of people most eager

to ran with food from inside the bouse, and put it in his qf%.
Therefore the and the q;^ is an ^r^qqr^. The
is 3T$rq

cloth worn, is as wide as the world, up to the cardinal direo

. tions. It may be more an apt covering for the expanded sncRT,
but unfortunately it wants no covering. It is Sffir^T the earth
is an unshaking cot, and .an extremely big one. £^9^31
 —
176 VAIRAGYA. SATAKA

develops *T?hW and which are enunciation of all

servility and dependence etc., tfwrai»;sj**mT$T fe^Ti: fwr^cTF

coverB the first two. chapters ; also chapters IY to VIIL
^yq^l^sqo^f^? covers Chapter III. •

Sloha. 100. Here the poet is taking leave of the JT|'PJcf s-

etc, which had been covering and sustaining him from time
without beginning and were the home for his SKcJTF and body-
whatever body 'came. TTcTF: z$$V q"3^5T5Tprit says this last

^l^f^r— salutation. Earth is at rest as mother, who gave the

body. aT35TP5rI —the $jjs said to be <TT^>jf^j —
made of the
five 3Jff-
B- WRirT *3 described as ^—father. His seed gave-
the 5noi— air - Tne word StR^^TT — is also very significant.

Jj^^ is flesh. The mother gives the flesh in the tt*T-

is addressed as a friend, asftipft *r^— Hl??Trsr
*J5RJ/ wRl
burns and reduces to ashes all ^7?-s, and srfi? was the assisting
friend for all qjj-s. It is of ^
and ^^rf^-s fellow-
students of Yedanta that supplies the sram and sr^. n*^
^j^g(3Tft?3** " One fourth is got from fellow pupila with whom
discussions are made at the JJ§5^. *T3T?^ is TO^,
^^ isan address to qTOTCTr ?T3n^ if taken as q^r^rrr, he

will be an eternal frgr from time without beginning! ?T3J3jY

^§1TOT Bays the sifa. He has always been an eternal friend.

water is a constantly helping ^s'g. "Water is

needed for everything— ablutions and gif practices, ^jr*?,

WWT*I e ^c-, The ^fr«r at the Q^^J is the close . of the

jj^j^gT^T. $TT53*rm - SIT^TW is addressed as a brother.

is frequently used to denote q^sTiP^ So also words denoting.
3U^T5Tv like ^ and 3?T3>'5Ti Sankar Sutra Bhashya says this

w?5*far sir$rci wr??: & to™TO^is 5S*TOr*T— the g^ra

 —
NOTES 177

'3frc*37TO5T with which all ggg 5Tfc-s are united tiridividedly

3I%*TtE. ZWGi is a* SffflRTTK «rnrr of all sfa-s, and very keen

about all sfte-s sharing Its unlimited full str?^ equally and
undivfdedJy Itself. Whatever there is in w&jj is an
infinitesimal particle of STT^?^. Here also 3(3^ is a $nc?T
giving a jtrh of his a^r^I^*- They are all an undivided family
as it were which the jurists describe as one corporate unit.
*
That is the legal and Yedantic position. ?T%HT'of JTtf is gone.
The jftg* was produced by 33: with you — The
dispeller of ih% described in the firsj sloka was grq^jfq
1

Hara
which is again referred to here, at the 3*THf The jftf iffffjjr

is totally gone, but agrcrf^qr comes in its stead. How ? '

sr^fuft

fl^TRmjitfa ' How ? By a OTT in q{ST^—That is ^ is

grf%*Tm without ^Jjot of ir^. This is described as 3jfii¥Ttn

by the ^J^Stf. ETST WW and effl are the goal.

The Vairagya Sataka began with The J^r* 5Trf«E

which is also partly §*H*T began with ^rg. Tt&niV^ is the

last word of Yairagya Sataka srg is ^STtH^ ; • is ^^T©^

The Upanishad. calls it *
qfsqYei:-' in whicTi the gTTffqfr* &q
. takes place. " tjf ^f^WTO^iR^tU wfafawTOf* " " What
is this ^C.^?T? f%fa^?FTI^r and STfgf^tr as the qp&k says,

^qi^i is 5T^r. '

SJTf ^ a?'W3r ' says the Sutra Kara.

VAIRAGYA — 12
 '

BHARTRIHARPS
VAIRAQYASATAKA
TRANSLATION
.The century of dispassion and scorn of
WORLDLY ATTRACTIONS
THE FIRST DECAD— CENSURE OF
VAIN DESIRE (trshna)
1. May Lord Hara shine over with surpassing brilliance
in the mansion of the Yogi's mind as a lamp of spiritual

knowledge, driving fa,r away the thick darkness of nescience

-
,

which .was entrenched ^ therein with ever increasing volume

and power —the great spiritual ' lamp which buri\t without any
effort, impertinent Cupid flying at it like a moth, shining for the
eole-purpose of leading mortals to immortality with delightful
coolness comparable to the crescent adorning the Lord's head.

2. I have roamed long over distant lands, covered with

hillsand jungles making travel difficult and dangerous, in quest
of wealth but to no jjurpose. I have entered services unsuitable
to my birth and caste and worked hard in them, compromi-
sing my. self-respect, but all without any gain. I have waited
miserably at the door of others in the hope of getting a feed
without any sense of shame like, crows waiting for a morsel of
Bali food, and eaten the food to keep my body and soul together.
Oh wretched desire the instigator of shameless acts Ton
! ! !

are not yet satisfied with having humiliated me so much, but

you go on with more and more persistence.
3. The Earth-surface has been dug and dug in the fond
hope of discovering valuable mines and treasures. Mineral
 TRANSLATION / V$
got t>y searching high mountains have been long put under fire,

blown by my mouth, hope of coming by th9 philosopher's

in the
stone for alchemic success. Rivers and Oceans have been crossed*
Kings have with great effort been propitiated. Nights and
nights have been spent in the burning ground, chanting
mantras for the propitiation of spirits.. Witlj all this I am not
able to get even one small blind coin. Madame Desire !
Please stop at least now*

4The harsh words of bad masters have been patiently .

borne in the hope of winnjng their pleasure. Many a tear

which began to gush was suppressed inside when angry words
were uttered by unkind masters.* Not stopping with the
suppression of the tear, I even affected to laugh admiringly,
though without any heart. My palms
were joined and raised
in respectful salutation of rich men vainly puffed up with
pride and arrogance. Madame Desire desiring always vainly
!

and fruitlessly, why do you still make me datfce to your tune ?

5. For the sake of keeping us in which is as eva-
life,

nescent as drops of water on a lotus leaf, what ha.ve $o u not

stooped to do, having lost wisdom altogether ? Have you not
shamelessly bragged in vain and untrue praise of our own
merits before wealthy . men puffed up with pride of their own
wealth ?

6. We have exercised great forbearance when we were

insolently insulted but the forbearance was not due to any
quality of forbearance in ub but it was a sheer necessity for us
to adopt having no other go. We have given up desire for
various pleasures, permissible for home-life# but the abandon-
ment was not due to the virtue of contentment. We have
•exposed our uncovered body to biting cold winds, owing to
poverty, not to the virtue of ascetic practice. Day and night
we have ceaselessly been meditating on money, not on the Feet
180 VAIRAGYA SATAKA

.ofLord Sambhu, who is ever inlent on blessing us. We have-

done the same things as religious ascetics do but we have not
got any of the great fruits that they get by them.

7. Pleasures desired have not been enjoyed by us, bit we-,

worn out by the ever-burning desire for them.

alone have been
We have done ncr acts of penance by way of fasts... etc.... but
our body has been wasted by starvation etc. We have not
epent time by doing good work. But time has been wearing
us out, and wasting us. Our desire has not reduced itself but
Tre alone are reduced by it.

8. Our face is bese^ with wrinkles. The hairs of oar

Lead have become grey ; our limbs are getting totally unfit.

Madame Desire alone is still persisting in youth and rejuvena^

ting. #

9. The desire for pleasure-enjoyment has died. Even the-*

sense of being a man has dropped out. Friends and relations

of equal age who'are dear to us as our own life, have rapidly
gone to Heaven. Our supporting stick, helps us to rise very
slowly.' Our eyes are badly affected by cataract but still, this,

toody with no life in it practically dead, is in fear of the-

catastrophe of death.

10. Desire is a perennially running stream with the

mirage-waters of day-»dr earns, rolling "with the waves of new
and new fancies, infested with the alligators of raging
passions, the birds of cares flying higher and higher, up-
rooting by its inundations, the tree of courage and self-mastery
standing on its banks, with dangerous whirlpools of delusions t

and illusions, difficult to cross or steer round, with high sand-

shoals of wasting cares and anxieties, difficult to cross —pure
minded masters of Toga who have got to the shore of thia.
perennial turbulent stream — are alone happy.
 '

TRANSLATION 181

DECAD II
CENSURE OF THE PLEASURES OF SENSUAL
OBJECTS.
11. I do not see any Teal good coming out of a life of
a,cts religious or temporal, done with motives desiring worldly
benefits therefrom. When I reflect over the fruits which may
be got by performing religious acts, I am oppressed by fear.
The pleasures we have long been enjoying as fv result of vast
"

puny a hoards, in previous births, can. be called great only in

the sense that they will give the jleasure-seekers more and
more trouble and pain.
12. The objects of pleasure, we dote upon however long
they may exist, must of necessity disappear sooner or later.
Why should not the pleasure hunter try, to take credit for
deliberately abandoning them with scorn and disgust when
their 1,0 ss and the parting from them is absloutely certain. If
the objects of pleasure, by themselves leave us by casualty or
otherwise, their parting causes limitless mortification to the
. mind, but if we leave them by our own strength of mind and
suppression of our desires, the abstention will give us .infinite.

joy in the shape of spiritual tranquillity.

13. Oh ! it is a wonder that men with minds purified by

Vedantic diifciplme and the dawn of Brahmic knowledge
achieve the miracle of. total abnegation of wealth, in their
ownership and enjoyment, discarding all desire for them." For
# our part we are not even able to give up our 'desires for
worldly objects which we have not now, nor ever had before.
We have yet to attain steadiness of mind.
14. Birds repose confidently without fear on the laps of
otiose blessed men living in the mountain caves arid meditating
joyously without cessation on the Highest Light, and sip the
 !

182 '

VAIRAGYA SATAKA
>

tears of joy falling from their eyes intoxicated with Brahmicr

joy, and frenzy. But alas Our life is -wasted by building by
!

the mind castles and tanks with embankments and pleasure

gardens.

15.Once a day some, tasteless food is got by me to eat in

lay begging bowl. Mother Earth You are my bed. My
!

body ajone is my servant. My clothing is a rag with a

'

hundred'patches. Alas! even when I am in'this condition,

the objects of sense would not leave me alone. (My desire for

them would not go).

16. Women's breasts, lump of flesh and muscle are
described as a pair of golden pots. Her mouth is the habitation"
forphlegm but still is compared with the Moon. Her buttocks
wet with urine are, described as rivalling the elephant's trunk.
which deserves repeated satirical censure-,
All. this nastiness
is repeatedly pictured rosely by some poets posing as wisemen.
*

17.Lord Hara who stole half the body of his dearest, to

make a half of his own body is unique lover and top-most
amongst lovers, although there is no greater person of ascetic
restraint without any amorous passion for women. Others in
the world affected and stupefied by the poison of the sharp
arrows of £?upid, are not capable either to enjoy the pleasures
provided by Cupid, like that greatest Lover, noi* to renounce
passion like that greatest Yogi. '

18. The ignorant moth which knows not the great

destructive burning power of fire may fall into jbhe flames*
unknowingly. The fish, which knows not the danger,. run to
the baits and eat the flesh. But why should we who are w^ll
aware of the danger allow ourselves to be caught in the nets of
Cupid bristling with dangers ? Alas how invincible is the !

power of amorous frenzy

 TRANSLATldN 183

19."When the throat is parched, and the thirst is severe,

one drinks good cold water to quench the thirst. Smitten by
great ganger, one swallows morsels of cooked rice, spice with*
flesh eJc. When and mind are burning with the fire
the body
of love-passion, one embraces a woman. All these are only
remedies for ailments of the flesh and are mistaken for
pleasure. »

20. A person grovelling in spiritual ignorance, attaching

imperishable value to high mansion, sons thought well of by
the good, countless riches, an auspicious dear loving wife and
fresh youth, imprisons himself in the jails of samsara. But
a person blessed with spiritual knowledge realising that all
this is short - ]ived and momentary, renounces them and
embraces the life of an ascetic in theashrama of sanyasa.

DECAD III
CENSURE OF THE DESPICABILITY
,OF BEGGING
21. "Which man with any self-respect would for the sake
of merely filling his own belly could approach a rich man with
the words, " Give mo a gift ! Sir "
I with hesitating and
indistinctly uttered sounds by a reluctant throat, risking a
negative answer, w*ere it not for meeting the desire of a good
wife, sufferingfrom abject poverty, with her torn old cloth,
dragged by the tender hands of starving and sorry babies ever
and anon and crying for food, in a foodless home !

22. This pan of hard to fill (but which requires

a belly,
filling several times a day) cuts asunder all other cherished

self-respecting sense, causes like a bright Moon, one's lotus-

like fragrant virtues to fade and like an axe uproots, like a
spreading creeper shedding and spreading a feeling of shame
and compels us to dance the role of a beggar.
 184 VAIRAGYA SATAKA

23. A self-respecting man 'who Las to protect his life

from death by starvation, would prefer to go from day to day

'to a good big country village or a forest habitation w^fch a

bowl in hand covered with a white doth, begging his food

from' door to door from the houses of holy men who mastered
the Karma Meemamsa* Sastra and performed fire oblatioos of
food, strictly in accordance to the shastraic rules and give
*
Bhiksha out of the holy food remaining after oblations to
'

Agni^and would not approach with a beggar's face his own

kith and kin for help even to keep away the wolf from his door.

24 Why should nfen run eagerly .after doles of food to

other peoples* door, exposing themselves to disgrace ? Have
the holyand lovely Himalayan mountain retreats, moist with
drops of Ganga River waves and habited by celestial
4
Vidyadharas, been destroyed by cataclysm ?
25. Why do people face the faces of vanity-swollen bad
men, good manners and good temperament,
totally devoid of
whose eye-brows dance in anger, in contempt and in arrogance,
puffed up by their acquisition of a little ill-gotten w ealth. Have
forest roots (eatables) been devastated by deluge from the
vicinity of hill-caves ? Have clear silvery hill streams been
. obliterated from the surface of hills ? Have the branches of
forest trees bearing juicy fruits and barks, supplying clothing,
been up-robted from the tree trunks ?

26. Tou may sustain yourself on forest root-fruit-fare,

which will fill you with the sweetness of contentment like a
sweet wife. You may lie down on a bed of tender leaves
spread on the ground. Do rise at once. We too will go to the
woods, keeping our selE-respect and dignity — where the names
of" masters of wealth, petty, stupid, uttering indistinctly -angry
and unpleasant words, "with head turned by the malady of the-
possession of riches, would never be heard.
 TRANSLATION 185

27. '
Fruits are easily obtainable at our pleasure in erery
good forest. Sweet cold water of holy rivers is available there
Beds* of the softest touch composed of
froia^ place to place. v

tendeV leaves and creepers, can be had .there easily without

.

much effort. Notwithstanding all these great and special facili-

ties provided by nature, available at will for the mere wish,
pitiable poor men stand inviting at the door of men of wealth,

bearing^hardships and disgrace. Is this not to be wondered at ?

28. ]When I rise into waking consciousness after a trance

of Brahmic absorption and I am seated on the stone floor of a
hill cave, I am reminded with an internal laugh of the days

;spent by needy men in the miserable condition of having to beg

before money-bags of petty mind falling victims to pleasure
temptations.

29. The rejoicings of those blessed men of absolute"

contentment, progress more and more and never cease. The

greed of the worshipperB of "Mammon" never decreases. While
so, for whose benefit has the Golden Mountain Meru, of
indescribable riches containing within itself all the gold in the
"world, been created by the Omniscient Providence ? T do not
like this.

3Q. Master yogis praise highly Lord Sambhu's dear life

•of a mendicant by which food is obtained for the mere asking,

while walking along the streets for Bhiksha food, which in

.

reality involves no indignity, but gives incomparable satisfac-

tion, in pursuing which there no fear of envy or attack from
is

any quarter, which dispels all envy and hatred entertained

previously by others and also the feelings of envy and hatred,
one had before against, others, which saves us from various
troubles inevitable for acquisition of wealth etc., which iff

•easy to practise every day and anywhere as it involves no

-appreciable loss to any .single person, serving the '
Bhiksha^*
 186 VAIRAGYA SATAKA
«

vhich is the pride and pleasure of Sadhus as being purificatory

to the soul and which is an imperishable and inexhaustible
capital asset. -
#
.

- » •
*

DECAD IV '

THE SHORT-LIVED NATURE OF

PLEASURES AND ENJOYMENTS
31. In indulgence in pleasures there is genuine fear of
the setting in of disea'ses. In regard to pride of birth, in a
good family, there is fear of being censured as not coming up
to the mark of the Dharma Achara practices, suitably to their
religious birthand the fear of the line being broken by sons...
etc., not being born. In the possession of wealth there is fear
from Kings who have an eye on it though they are the
.

supposed guardians of the security of the property. In the

cultivation of self-respect, there is the fear of losing it, when
driven by poverty to appeal to others for support. In the
building up of a strong athletic physique, there
• is -
fear of
challenge from rivals'at least. In being endowed with extra-
ordinary beauty , of person, there is fear of losing all the
beauty on the setting in of old age. The development of high
shastraic culture is attended with the fear of t
controversial
debates with other men of learning. In the possession and
good virtues and character, there is fear of beings
cultivation of
abused by slanderous tongues. In regard to one's own body
there is fear of Tama. Everything in this world, one
values, is attended with fear continuous. The only thing which
would rid us from all fear from any service, is the life of
Vairagya, '
the complete renunciation of all the pleasures of
the world.'
<

32. Birth and life necessarily involve death sooner or

later. Brilliantly shining youth is liable to be severely attacked
 ! '

TRANSLATION 18?

and damaged by old age.

'
Contentment may be attacked by
desire for money." unagitated tranquillity may
The 6weets of
.

he up^et by the attractive charms of clever women of youth.

Good and reputation established witb great difficulty by,
virtues
the vile attacks of malicious men. Forest retrdats may be,
infested with fear from poisonous reptiles And wild elephants.
Great worldly possessions may not stay long but may cease at
any moment. What in the world is free from uncertainty,
of fear

33. A man's health is undermined by hundreds of ills o

the, body and the mind of innumerable kinds. Where Lakshmi

-enters and resides smilingly, there rush diverse dangers, breaks
ing doors open- Every, person born is subjected, speedily by
•
4
Mrityu ' (Yama) to his and authority.
jurisdiction Thus,
what is there created by Providence which can be said to be
certain to exist for any length of time ?

34. the senses are unsteady and short--

The pleasures of
lived like waves rising and falling "instantaneously. Life is
liable to cease any moment. The experience of sweetness in
beautiful women will last only for some few days. O ! wise-
men, you must therefore realise the worthlessness of the
•
Samsara so called and be imbued with the desire of setting
good examples and giving good spiritual instructions to the
world needing it. Begin a life of yoga and strive in lit
'

perseveringly.

35. The pleasures of . the world are fleeting like the

lightning in tne canopy of the sky, covered by clouds. Life is
short-lived like water-drops sticking in the lotus-leaf, tossed
with the winds. The desires for pleasures,- common in youth
may Wise men! reflect upon all these
fade and die later on.
and quickly turn your minds towards the practice of Togaj
"which could easily be achieved by persevering and firm.
 /

188 VAIRAGYA SATAKA

%

" concentration and give Samadhi Union with the beloved object
. 7 of meditation,

36. Life is evanescent like hillows. The brilliancy and

* strength of youth -will last only for some days. The gathered
•wealth and comforts may vanish like, castles in the air. The
multitudes of worldly enjoyments indulged in, have only the
fleeting shine of lightning flashes in winter. The loving
embraces by sweet-hearts with arms thrown round the neck*
hugging the bosom, could not last long however sweet. Throw 4

. your mind passionately -and exclusively into Bramhan, the

Infinite, to gross the oo*an of the terrible fear of birth, in

Samsara.
37. While in the- mother's womb, one has to live with -

*
•great hardships in the midst of disgusting bodily excretions
,
with hopelessly curtailed Jimb movements. The sweets o£
•conjugal life in youth, are badly infested with fear of separa-
tion from the beloved any moment.* Old-age — life with the
ridiculing contemptuous looks of - women with lovely eyes, is

far from desirable. 0 ! mortals please tell, if there is any,

the least happiness in Samsara*

38. Old age -is threatening like a tiger to seize men.

Diseases afflict the body like malignant folks. Life is breaking •

out fast like water from a broken pot. It is a wonder that

people conditioned like this should still think of doing evil to
others!

39. Pleasures of all sorts are naturally short-lived. Life

in this SamscLTa is full of only such short-lived pleasures. For
whose and for what benefit do yoil roam from place to place ?
•Oh mortals enough of your worldly activities. If you have
!

any confidence in our words, collect and concentrate your

*
mind, make it crystal-clear by conquering hundreds of
*
attachments binding yoa*to Samsara and centre it constantly
 TRANSLATION 189 *

with intense passion on the self -effulgent " Brahmio Tkejm

which is your haven and final resting place.

40. . 0 ! Good man which a man of

!
" Planted in
spiritityl culture, looks upon the innumerable Deities of the •

heirarchy, beginning with Brahma and Indra as bits of straw,

by tasting of which, sovereignty over thfe three worlds and
other such glories are insipid, that Brahman's enjoyment,
ie the only incomparable bliss and it comes to* stay perpetually -

once it dawns. Do not covet any other enjoyments which are

merely momentary. v

DECAD V
'
DESCRIPTION OF THE POWER AND
WONDERS OF TIME
41. That beautiful capital city, that great king, that
great circle of courtiers and subordinate rulers coming to the
.
'

royal court, that assemblage of great pandits, those lovely

women with Moon-like .faces, those wild and turbulent erratic
princes, those bards singing eulogies to royalty, those dignified
talks —
salutation to that great master Time by whose' power all
these have become things of the past. ,

42. The house in which there were a number of inmates,

the master now there alone solitarily.
is Where there was one -

at first and then many multiplied in the middle, now at the end
there is In this manner, the great Lord of Time,
none there.'

dexterous in playing this game sits day and night moving, on

the chess board of the world, human beings, like wooden pieces .

in a sporting spirit.

43. Life diminishes every day by the movements of the

Sun east to west. The passing of long periods of time is not even:,
noticed in the stress of heavy engagements in large works.
Even after seeing births, old' age, dangers and deaths,, no fear
 "190 VAIRAGYA SATAKA

arises in the mind about the uncertainty of life- and the

certainty of death. The people of this world have lost their
sanity having drunk fully the cup of miserably deluding state
-of stupor produced by nescience and thoughtlessness. •

44. The same night-shades are coming again and again;

"Bo the same days in succession in all their monotony. Knowing
this usele'ssly passing away of days and nights, people run
about from place to place without any aim or gain. With
great exertion they also restlessly begin this and that under*
taking, leaving each of them unfinished. We are thus
tormented by the monotonous and useless repetition of many
things and activities of worldly life. But alas we do not feel !

i;he shame of such a life of intertia and uselessness.

45. The Lord's blessed feet were never meditated upon by

us in the Vedanta-way to exterminate the never ending cycle o£
*
'births and deaths, misnamed as the good way of samsara. Nor
has any punya? adrishta been acquired which would be efficient
l

to open the doors of Swarga Loka to .us. Nor have the hard
big breasts of women been embraced by us even in dreams.
We have been acting only as axes in cutting at the root of the
youth of our mother which might give her sweet enjoyments
like a lovely garden.
46 No branches of learning suitable for acquiring the
virtue of humility and for victory in debates with controversial*
. opponents* were studied and mastered' by industry. No fame
was carried to the upper regions of swarga by piercing and
breaking the heads of elephants by the edge of the swords.
The honey of the tender rosy lower lip of a beloved woman was
sucked at Moon-rise. Entire youth has been wasted without
-any fruit, alas ! like a lamp burning in an empty house.
47. No learning was acquired with anything like
perfection or clearness. No wealth was acquired, no reverential
 TRANSLATION i
191

-service was rendered to the parents with, composed and dutiful

mind. Dearest women
*
with, long eyes, moving, fast here and
there were not hugged and embraced even in dreams. Thus,
the vShole life* time has been spent like crows seeking doles of
food and crumbs thrown by others.
Those to whom we were born have passed away after-
48.
living long. Those with whom we were brought up have
passed away and are living, now only in our memory, Now we
are alone every day getting nearer and nearer to the day of
fall. We are in a plight comparable to the trees staading on
.the sandy, river bed. ,

. 49. Human life is limited to the small maximum of

hundred years half of it has gone in nights sleeping or doing
;

no work. Half of that and yet another half -of that half have
been spent in turbulent youth or in infirm and idle old age-
Now the remaining days of life are spent in sickness^ and
mournings of departed relations and friends and in the painful
humiliating task of serving arrogant masters. What is the
hope of anything like ease or bliss in-life which is mere short-
lived than the billows of a running stream ?

Having spent a very Bhort time as a child and a boy

50.
^another short period as a lewd youth, another short time in
poverty without a penny, another short time with the fullness of
. riches, and some time acting the part of crabbed old age, in the
•
work by advancing
world-stage with limbs rendered useless for
old age and with wrinkles adorning the body, man makes his- *

*exit from life by retiring into Tama's city behind the screen.
* 1 _ J

DECAD VI
ADDRESS BY AN ASCETIC TO A KING -

51. You are a king. We also have reached a great height

by the grace of our great Guru of high wisdom and learning at-
 !

192 VAIRAGYA SATAKA

whosefeet we sat long with reverence and admiration. You

are renownetj by your rich possessions and your regal
splendours. Poets and men of letters sing far and wide our
praise. In this way the gulf between you, of worldly ^ealth .

and us, of the wealth of reputation iov holiness, is very wide.

If you do not turn yonr back npon us, we, totally destreless as.
we are, look to yon for nothing and care not for you.

52. You are a master of wealth of various kinds. " We-

are masters* of the plenitude of the wealth* of literature and
command fully language and felicity of expression pregnant
with ideas.- You are a courageous warrior clever in fighting*
your foes. We are also adepts in the art of fighting with rival
controversialists and putting down their pride. Men of wealth
wait at your door in service and they do the same with us
eager to drink pur. teachings for cleansing their mind, of all

defects and impurities. If you do not care for me, I shall not
care for you at all, Oh Kimg

53. We here in our forest retirement are content with

the bark of trees for clotting ourselves. You are pleased to
have silk clothing. Our. pleasure is equal. The .distinction
between us is one without any difference* The man whose:
desire is Vast and intense may be said to be a poor beggar
(constantly in want of this or that). Our mind is content-
Then who is rich and who is poor ? Who is **
a have " and who
a" have-not"?
» *

54 Fruits are quite enough for my food. Honest and-

good water is quite enough for my drink. The bare ground
is enough" bed for me. The tree-barks are quite good clothing
for me. I cannot bear to tolerate the insolence of evil men
whose senses are distorted by contemptuousness .for us resulting
from the intoxication of new wealth and new liquor.
 TRANSLATION, / . 193

Let us eat begged bhiksba * food. Let us be clad

55. '
;

poorly with a 'Kaupeena* only or let us be nude wandering

ascetics. down on
Let us lie the bare-ground. , What Have we
got to* do with moneyed lords or kings ?

56. We are not dramatic actors. We are not buffoons

(fools who can keep royalty roaring in laughter). We are not
professional, singers. Kor are we adepts in vulgur talks to*
pander to bad tastes. Who are ws to have audience with kings
or to see them? *We are not courtesans bent slightly under
the weight of heavy breasts.
This kingdom was founded and established by noble
57.
minded kings in times of yore. This was ruled and preserved
'

from decay* by other; noble kings. Some* kings conquered this

world by battle and made a present of them to others, disoord^
ing it and valuing it as a straw. Other great warriors enjoy
vast territories in worlds or the whole of them.
the fourteen
Oh! how hot-headed are some men, guarding over a few cities
and burning with pride on that account.
58. What great kingdoms were ruled without a moment's
brealc by hundreds of kings ! What honour and respect are
kings who cannot boast of much territory entitled to ? Foolish
lords of fractions of fractions of infinitesimal fractions of those
ancient kingdoms, brag of the. greatness of their sovereignty-
on the other hand they ought to be ashmed.of the pettiness of
their principalities.

59. The whole of this earth with its ocean girth-is it

not small as a minute atom ? (compared to the vast universe)

Hosts of petty kings enjoy them in small parcels* divided after
bitter wars. Even
they give anything to persons going to
if

them for presents, what -.will they be able to give P What is

the real position ? These petty chieftains .themselves are poor
and badly in want. Fie, fie on those wretched men, who wish
.

VAIRAGYA 13 —
 !

194 VAlRAGYA SATAKA

to £et small coins even from such people (merely bearing the
name of a king
. There was an extraordinary person born (Brahma
60.
Deva) whose pure white skull was borne by the enemy of
Cupid as an ornament on his lofty head. What is this hot-
headed limitless conceit of petty royalty by reason of some
people bending suppliantly before them for the sake of saving
their life ? -

DECAD VII
ADDRESS *TO TH& MIND FOR RESTRAINT
61. 0 ! my mind ! Why do you set yourselt assiduously
embarking on difficult services from day to day for turning the
minds of other people (masters) favourably to you by serving
them most loyally and devotedly in diverse ways ? If yon
only make your own soul -pure freeing it from morbid desires,
would not the mere wish of that pure Atma which ' '
'

(Sankalpa-wish) has the inherent greatness of a number o^

4
Chinthamanis reputed as givers of all that
*
is desired, secure
to you immediately anything you want ?

62. Why
do you wander far and wide quite uselessly.
Please give yourself rest and be still. What will happen must
happen in that way by itself and nothing can stop ita
happening. Not remembering desires unfulfilled, in the past,
not entertainiug new desires for the future, I am enjoying
what is sent to me without any thought or wish on my part.
O!' my mind! stop! stop from proceeding in the
63.
wearying and exhausting and difficult ways pointed by your •

senses. Enter on the safe and certain road to your sours

greatest happiness - which is capable of dispelling all your
sorrows in a minute. Restore yourself to your old pure, free
 ! !

«
TRANSLATION . 195

state. Give up your wave-like agitations. Do not, again

entertain a fancy for this hopelessly short-lived samsaric

pleasures. Maintain your poverty now steadily.
Sweep clean all nescience and consequent stupor and
6%.
inertia and morbidness. Cultivate love towards the creoent-
headed-Lord, seek residence in the pure and holy banks of the
celestial Ganga river. What confidence or reliance can be
placed on the momentarily rising aud falling waves, bubbles,
lightning flashes, the smiles of fortune, the tops of flames,
eerpents or the waters of rapidly running streams

65. Oh mind ! Do not even «nce think with desire of

these fleeting riches (Lakshmi), which are like a courtesan
dancing to the movements of the eye-brows of kings. We are
eager to walk in the rows of holy Banares tiees clad in rag3-
and get the doles of food falling in our palms at the door of the
houses entered into there.
66. Singing songsters in front, excellent poets from the
south by your sides, the sweet noise of the bangles of chamara-fan-
moving playfully with dexterity at your back, you
service-girls
have got all these luxuries do by all means cherish eager
;

desire for tasting the sweets of Samsara. If you cannot

command all these. 0 mind, enter at once into one minded
!

*
Yoga Samadhi unlimited and undisturbed by any duality or
second object.
67. If you have got the best Lakshmi's fulfilling
you say,

all your desires to your heart's content,, I say " what of that."

If you say, you have put your foot upon the heads of your foes,
I say, " what if." If you say, with your wealth you have
attracted many new friends to love you, I say, '
what if
1
1 If
men's bodies will endure for an age what good is that

68. Tou have now love and reverence, for Lord Bhava*
fear of deaths and births inevitable in Samsara, is in the mind,
 19$ VA1RAGYA SATAKA

freedom from undue attachments " to near relations and from

the passions roused ordinarily by C lipid and forest habitation;
solitary and un contaminated by evil company, and lastly the
£
great wealth of Vairag>am.' What more should we wSnt ?

69. Therefore meditate constantly upon that great infinite

Brahman which is the highest and beyond all by
limitations
time, space or a second object, which is changeless and
expanded limitlessly. '
Why bother yourself reflecting with
oscillations upon useless friends and thiugs. As a sequel to
Brahmic contemplation- in would flow sovereign
"its train
mastery over the woild. «n joyable things in plenty committed
by unblessed men devoid of Athmic realisation.
70. You go down to Pathala, you rise to cloud-land,
crossing all the cardinal you 'wander restlessly but
directions
you would not involuntarily even once remember Brahman,
,
who is the best conducive to your Atma and who will give * '

you enough of bliss and joy.

DECAD VIII
A CONSIDERATION OF PERMANENT AND
IMPERMANENT OBJECTS
71. What good is there in Yedas, Smritis Pui ana reading,
very extensive sastras, and sacrifices elaborate ritualistic
performances which may» give a right to live in the (petty)
village cottages of swarga. Excepting the one great thing
namely the meditation on the one Ananda Brahman which
.will burn away like the 'pralaya' fire all weighty sins and ,

sorrows of samsara and secure entry into the permanent

perpetual blissful state of Athmananda enjoyment, What good
is there in religious acts obsequiously performed in a
commercial spirit, bargaining for adequate pleasure returns ?
 'TRANSLATION 197 .

72.Whereas tlie resplendent golden mount Merfivis sure

to be burnt down by the all-consuming deluge fires at the end :

of the Yuga, whereas the oceans inhabited by big alligators and

waves %re sure to become quite dry then, whereas this earth
held and supported by great mountains, must perish then,
what need be said of the precariousnesB of the- human body
oscillating between life and death restlessly moving like the
ears of a young elephant cub !

73. The body is shrinking badly. The gait is hopelessly

faltering. The rows of teeth have dropped out. The eye is *

failing. Deafness is increasing. 'JJJie mouth is constantly

badly secreting. The near and dear relations would not care
for our words. The wife refuses even to hear what he wants
to say to her and much more her refusal to serve. Pity alas! !

to the man of advanced age, even the son is hostile.

74. Seeing the white colour on the hairs of the head and
the man and disgraced by advancing old age with
disfigured
hundreds of bones projected and visible, youug women who
were old friends, avoid them keeping at a great distance aB
they shun water ponds reserved for non-caste men.

While the body is still hale and free from disease,

75.
while old age is still far and yet to come, while the power in
the organs of perception and action is yet undiminished and >

before the termination of life, the best effort must be made, for
securing the best good to the " atma " by a wise man. When the
house is burning terribly, how would^an attempt to sink a welL
tlaen be characterised.?

76. Shall we go and live on the bank of the holy Ganga,

and be performing Tapas there ? Shall we be ministering 1

respectfully to the comforts of a wife, great with lofty virtues ?

Shall we drink the literature of various Shastras pr th»
. 198 VAIRAGYA SATAKA

nector-wSet of varied literary poetry ? We do not know what

to do within this life which is limited to a short time. .

77. These Kings are difficult to please with • their

Hnsteady minds galloping like But we are
unruly horses.
entertaining hopes of getting rich presents of money from them.
Old age is taking away all strength and alertness from the
body. Death is waiting to take away our dear life. Friend !
:

There is nothing better for the wise man to do than Tapas.

78. Respect by others is dwindling, our wealth is reduced

badly; beggars go away frpm our door disappointed without
receiving anything ; the circle of relations have disowned and
left us, the servants have gone, youth has slowly disappeared.
-IJow this one thing alone is suitable for wise man, namely,
residence in some flower-creeper-bower near the Himalayan
Hill, washed and purified by the waters of the holy Jahnavi.

79. The shining rays of the Moon are lovely. Forest

places with green grass meadows are lovely. Sweet is the
pleasure derived from company with Sadhus, sweet are talks
about literary poesy. Lovely is the face of the sweet-heart
'with cheeks bedewed with tear-drops while in a disturbed mood
of anger and disappointment. All this and many others are no
doubt, lovely, but when we have begun to reflect upon the
traDsitoriness of the things of the world, nothing can be
pleasing. ,

80 Is not a mansion pleasant to live Are not

in ?
longs... etc. sung pleasing to hear ? Does not the contact and
company of a dear wife enhance the sweetness of life ?
In spite of all this, good and wise men, determining all this to-
be as uncertain and short lived as the shades of a burning lamp-
attacked by the wings of thoughtless and frantic moth flying at
the lamp flame, retire into forests.
 —
TRANSLATION 199

DECAD IX

WORSHIP OF LORD SIVA

s\. from the
Searching the whole of the three worlds,
beginning of human life, my dear boy, we have not seen or
even heard of a 'man who can tie up and hold in complete-
restraint, the wild elephants of the mind in rut, -bent on
courting the female elephant (pleasure objects gratifying the
senses).

82. This freedom of one's own movements without any

subjection to a master by way of service, this maintanance of
life without sacrificing self-respect
1

; this living in the

neighbourhood of holy men affording frequent contacts with
them ; this shastraic learning and culture that has given the
:great fruit of absloute calmness *and tranquillity, this mind slow
and reluctant to move outwards, — all this is. the result of what
.great Tapas, I am not able to divine, however long I may ponder
over this. •

83. All ambitions by the heart have died in

entertained
the heart without any conclusion. The age of youth, with
plenty of promise has passed away alas The great talents
! !

and knowledge acquired have gone in vain without men to

appreciate them. What shall we do now ? Time of irresistible
power is passing away "very fastly. Death will not wait. Oh I
now it comes to my mind that there is only one way of hope
only the blessed feet of the destroyer of Cupid. Barring that,
there is no other way.

84. With regard to Mahesvara, the Lord of the Cosmos

and Janardana, the inner soul of the cosmos, I have no
thought of any difference in entity ; I believe in their identity.
Notwithstanding these my heart's love goes to the crescent-*
crested lord.
 ! ! .

200 VAIRAGYA SATAKA

85. When shall we -attain that state in which sitting with*

ease on the sands oE the holy Ganga
Moon -lit nigfcts, with:
in
the skies bright, afll round by the brilliant Moon when all ia still
and hush, Lovely uttering' the bleBsed name of Siva a number of
times, passionately for rescue from the never-ending samsara*
with tears gushing in the eyes though attempted to be
suppressed.
v

86- !Wben shall we spend in holy forests nights lit brightly

with a full-Moon, thinking solely of Hara's blessed feet and
( relying on them as the sole refuge, having given away all that
we had to the poor, with^iearts full of compassion, remember*
ing the cold cruel and strange happenings and vicissitudes by
cruel Fate

87. When on the bank of the Divine river

shall T living
Ganga at Banares wearing a " Kaupeenam " and be'aring on
p
the head the two palms joined in salutation as an " Anjali
*

and uttering loudly the names Oh Gowri Nath Tripura !!

Hara Sambhu !!*Thri Nethra and praying for his favour.

!! !

88. Oh ! The Destroyer of Cupid !! When shall I end

the sorrows of service under a well-to-do man blessed with.
Fortune, delighting by your grace internally my soul, eating;
fruit-fare meticulously and reverentially following the lines
taught by the Guru. Under a rock in a mountain cave,,
practising loving meditation on You, having made archanas to-

you by the holy waters, of the Granges, with flowers and fruits-

available there, after having duly done my bath in the Ganga!.

89. Oh ! .Adi Sambhu ! When shall I acquire the

spiritual strength for uprooting allKarma, living solitarily
with no desire for anything — mind and senses perfectly
'tranquil with the palms of the hands as the Bhiksha vessel clad'
sparsely or not clad at all
 TRANSLATION 201

90. The wonderfully spiritual way of life is attained

easily by the grace of Lord Siva by yogis using their heads a9
the vfissel for receiving food-doles, fully content with anything
that may be received as Bhiksha, which is the 'holiest way of
sustaining* life sitting anywhere valuing the world and every-
thing as like a straw and enioying unlimited greatest bliss of
Brahmananda even while living in the body.

DECAD
THE AVADHOOTA'S MODE OF LIFE
91. A Kaupeena, a very ragged
small ragged piece for
upper cloth for protection from cold, freedom from all care, a
life of a beggar content with any Bhiksha doled out without:

asking, lying down for sleep in the burning ground or in the

forest, independent and unrestrained movements, being no
servant or slave to any one, a mind always perfectly tranquil,
firmness and steadiness in the blissful yoga abstractions, when —
all these are in hand, what is sovereiguty over the three Lokas

worth ?

92. Would even the whole of the cosmic circle be a

temptation to a man of tranquil mind ? Would the ocean be
agitated,by the jumping and other fast movements of fish ?

Surely the ocean would not be agitated.

93. Mother Lakshmi ! go to another man you to

for
reside in. Do not think of favouring me. Those who have
desire for worldly enjoyments are at your service but to' those
Tffhohave no desires, what are you ? yVe now have set our
heart on keeping our body and soul together by eating only
Bhiksha doles, purified by being kept in a palasa leaf vessel
*
.newly knit.
VAIRAGYA — 14
202 VAIRAGYA SATAKA

-
94. The earth is the great bed. The arm is the great,
pillow. The fan is the favourable wind. The lamp is the
autumn Mdbn. 'All these comforts for a couple of bed ferfows.
The sage observing silence and meditation having joy in the
embrace of the quality of content for all senses of the pleasure
sleeps, calmly with perfect commanding all the above said
bed comforts as were used by kings. But without the uneasiness
which is inevitable to the head that wears the crown.
*

95. Some rare yogi of Tapas lives always on food

presented as Bhiksha, shunning places crowded with men,
having full liberty of movements and actions. Firmly planted
in the way of dispassion, having no desires negative or positive,
clad in old rags found on the road, sitting upon rags put
upon one over another without seeking any respect, devoid of
all egotism and intent upon developing the sweet peace of

tranquillity.

96. Walk alone in roads without any resentment or

gratification on hearing the various talks and inquiries of people
going through the road about himself as to whether he is out
of caste or a twice born or one of the fourth class or a recluse
or a seeker and realiser of spiritual Truths, or a master yogi or
some other sort of man.

97. Serpents live on air provided by. the creator, which is

had without any and without hurting and killing any

effort

creature. Similarly cattle live on sprouts of grass to which all

the said description applies. They lie on the ground quite
pleased. The same mode of life, is adopted by men intent and
competent to cross Samsara. Those who seek to follow such a
life are rich and full with all great and noble qualities.

To me seated in the yogasana posture of Padmasana

98.
on a Himalayan Mountain rock on 'the bank of the G-anga
enjoying ecstatic, uncbnscious, ''
nir tikaljpa " samadhi known as
 '

TRANSLATION 203

yoga eleep by the constant practice of loving concentrated

meditation on Bramhan, what beaufcific bliss was not enjoyed by
me ift tlierfe and what was* there left for me to be desired
days,
when old deer were rubbing their limbs on my body for remov- *

ing itching sensations without any the least fear.

99. The hand is the holy Bhiksha-receiving vessel, the

Bhiksha is got from a number of houses by walking in the
'Streets. The food so got is immortal manna. The covering
•cloth is the sky of ten directions of infinite length and breadth.
The bed is the widest terra-fir ma of^arth absolutely free from
any shaking or fear of falling down. Those blessed men
devoid of any attachments and desires and for the very reason
enjoying maximum of joy, rising and flowing in their heart,
uproot entirely all Samsara and maintain their self-respect and
independence totally avoiding any the least compromising o£
"

their independence and self respect.

100.Mother Earth Father air Friend Te jas Kinsman

I ! !

Water Brother Akasa Here is my last parting Anjali.

!*
!

Salutation to you all. Enriched with pure and true knowledge

by intimate contacts with you, great Mahabhoota elements, and
dispelling all darkness of nescience with its extraordinary
power of keeping us, sunk deep in the mire of samsara, I
«nter into and merge indistinguishably in the Para Bramhfe
Jyotis.
*
« 4

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