Showing posts with label vairagya. Show all posts
Showing posts with label vairagya. Show all posts
वैराग्यशतकम् - विषयत्यागः - 19
तृषा शुष्यत्यास्ये पिबति सलिलं शीतमधुरं
क्षुधार्तः शाल्यन्नं कवलयति मांसादिकलितम्।
प्रदीप्ते कामाग्नौ सुदृढतरमालिङ्गति वधूं
प्रतीकारं व्याधेः सुखमिति विपर्यस्यति जनः॥१९॥
tṛṣā śuṣyatyāsye pibati salilaṃ śītamadhuraṃ
kṣudhārtaḥ śālyannaṃ kavalayati māṃsādikalitam।
pradīpte kāmāgnau sudṛḍhataramāliṅgati vadhūṃ
pratīkāraṃ vyādheḥ sukhamiti viparyasyati janaḥ॥19॥
तृषा - out of thirst
शुष्यति - dries
आस्ये - in mouth
पिबति - drinks
सलिलं - water
शीतमधुरं - cool and sweet
क्षुधार्तः - hungry person
शाल्यन्नं - cooked rice
कवलयति - eats
मांसादिकलितम् - mixed with meat
प्रदीप्ते - when burning
कामाग्नौ - desire that is fire
सुदृढतरम् - tightly
आलिङ्गति - embraces
वधूं - wife
प्रतीकारं - recourse
व्याधेः - for disease
सुखमिति - happiness
विपर्यस्यति - misconstrues (अतस्मिन् तद् बुद्धिः)
जनः - person
When a person is thirsty he drinks water and when hungry eats rice and when the fire of desire burns, he embraces his wife. Thus, for every disease we misconstrue enjoyment to be the recourse.
क्षुत्कामपिपासादि-व्याधीनाम् उपशमः तत्तद्विषयोपभोगेनैव भवतीति मत्वा वयं पदे पदे विषयेषु गाढतया निमग्नाः भूत्वा संसारचक्रे परिवर्तमानाः सन्तः अज्ञानिनः स्मः। एते सर्वे शरीरधर्मा इति ज्ञानोदये मोक्षमार्गमनुसर्तुं समर्थाः भवेम।
क्षुधार्तः शाल्यन्नं कवलयति मांसादिकलितम्।
प्रदीप्ते कामाग्नौ सुदृढतरमालिङ्गति वधूं
प्रतीकारं व्याधेः सुखमिति विपर्यस्यति जनः॥१९॥
tṛṣā śuṣyatyāsye pibati salilaṃ śītamadhuraṃ
kṣudhārtaḥ śālyannaṃ kavalayati māṃsādikalitam।
pradīpte kāmāgnau sudṛḍhataramāliṅgati vadhūṃ
pratīkāraṃ vyādheḥ sukhamiti viparyasyati janaḥ॥19॥
तृषा - out of thirst
शुष्यति - dries
आस्ये - in mouth
पिबति - drinks
सलिलं - water
शीतमधुरं - cool and sweet
क्षुधार्तः - hungry person
शाल्यन्नं - cooked rice
कवलयति - eats
मांसादिकलितम् - mixed with meat
प्रदीप्ते - when burning
कामाग्नौ - desire that is fire
सुदृढतरम् - tightly
आलिङ्गति - embraces
वधूं - wife
प्रतीकारं - recourse
व्याधेः - for disease
सुखमिति - happiness
विपर्यस्यति - misconstrues (अतस्मिन् तद् बुद्धिः)
जनः - person
When a person is thirsty he drinks water and when hungry eats rice and when the fire of desire burns, he embraces his wife. Thus, for every disease we misconstrue enjoyment to be the recourse.
क्षुत्कामपिपासादि-व्याधीनाम् उपशमः तत्तद्विषयोपभोगेनैव भवतीति मत्वा वयं पदे पदे विषयेषु गाढतया निमग्नाः भूत्वा संसारचक्रे परिवर्तमानाः सन्तः अज्ञानिनः स्मः। एते सर्वे शरीरधर्मा इति ज्ञानोदये मोक्षमार्गमनुसर्तुं समर्थाः भवेम।
वैराग्यपञ्चकम् - 6
नास्ति पित्रार्जितं किञ्चिन्न मया किञ्चिदार्जितम्।
अस्ति मे हस्तिशैलाग्रे वस्तु पैतामहं धनम्॥
पित्रा = by father, आर्जितं = earned, किञ्चित् = little, नास्ति = not, मया = by me, किञ्चित् = a little, आर्जितं = earned, न=not, हस्तिशैलाग्रे = at the top of the mountain called hasthigiri, वस्तु = property, पैतामहं = earned by forefathers (brahma), धनम् = wealth , मे = for me, अस्ति = is there.
I have neither earned anything nor do I possess any ancestral wealth earned by my father. Yet, I have a great treasure which was earned by my forefathers, which is that Supreme entity residing at the top of the hastigiri – Lord Varadaraja.
I have only tried to give a very brief outline about वैराग्यपञ्चकम्. Pondering deeply on these slokas, one can unearth a wealth of knowledge. Life's lessons are best taught thro' brevity of expression.
अस्ति मे हस्तिशैलाग्रे वस्तु पैतामहं धनम्॥
पित्रा = by father, आर्जितं = earned, किञ्चित् = little, नास्ति = not, मया = by me, किञ्चित् = a little, आर्जितं = earned, न=not, हस्तिशैलाग्रे = at the top of the mountain called hasthigiri, वस्तु = property, पैतामहं = earned by forefathers (brahma), धनम् = wealth , मे = for me, अस्ति = is there.
I have neither earned anything nor do I possess any ancestral wealth earned by my father. Yet, I have a great treasure which was earned by my forefathers, which is that Supreme entity residing at the top of the hastigiri – Lord Varadaraja.
I have only tried to give a very brief outline about वैराग्यपञ्चकम्. Pondering deeply on these slokas, one can unearth a wealth of knowledge. Life's lessons are best taught thro' brevity of expression.
This small set of slokas has been rendered by Srimad Andavan Sri Ranganatha Divyamani Padhuka Sevaka Sri RangaRamanuja Maha Desikan.
वैराग्यपञ्चकम् - 5
शरीरपतनावधि प्रभुनिषेवणापादनात्
अबिन्धनधनञ्जय प्रशमदं धनं दन्धनम्।
धनञ्जयविवर्धनं धनमुदूढगोवर्धनं सुसाधनम्बाधनं सुमनसां समाराधनम्॥
अप् इन्धन = fuel of water धनञ्जय= abdominal प्रशमदम् = quenches,धनम् =wealth शरीर पतन अवधि = till the death प्रभुनिषेवण अपादनात् =by saluting the kings/masters दन्धनम् =not use(useless) विवर्धनम् =supported,धनञ्जय=Arjuna उदूढगोवर्धनं=one who lifted the govardhan mountain, सुमनसां=by noble minded, समाराधनम्=which gives happiness सुसाधनम्=good instrument अबाधनम् =cannot be destroyed(imperishable) धनम्=wealth
The wealth acquired through lifelong service to lord, which quenches the abdominal fire fueled by water is useless. But the wealth which supported Arjuna, which lifted the mountain – Govardhan, which is easily attained and is easily worshiped by the noble minded people is the one that is imperishable.
Desika shows the difference between material prosperity and spiritual felicity. The supreme goal that everybody should strive for is the Lord Krishna himself which the imperishable wealth.
धनञ्जयविवर्धनं धनमुदूढगोवर्धनं सुसाधनम्बाधनं सुमनसां समाराधनम्॥
अप् इन्धन = fuel of water धनञ्जय= abdominal प्रशमदम् = quenches,धनम् =wealth शरीर पतन अवधि = till the death प्रभुनिषेवण अपादनात् =by saluting the kings/masters दन्धनम् =not use(useless) विवर्धनम् =supported,धनञ्जय=Arjuna उदूढगोवर्धनं=one who lifted the govardhan mountain, सुमनसां=by noble minded, समाराधनम्=which gives happiness सुसाधनम्=good instrument अबाधनम् =cannot be destroyed(imperishable) धनम्=wealth
The wealth acquired through lifelong service to lord, which quenches the abdominal fire fueled by water is useless. But the wealth which supported Arjuna, which lifted the mountain – Govardhan, which is easily attained and is easily worshiped by the noble minded people is the one that is imperishable.
Desika shows the difference between material prosperity and spiritual felicity. The supreme goal that everybody should strive for is the Lord Krishna himself which the imperishable wealth.
वैराग्यपञ्चकम् - 4
दुरीश्वरद्वार बहिर्वितर्दिका
दुरासिकायै रचितोऽयमञ्जलिः।
यदञ्जनाभं निरपायमस्ति मे धनञ्जयस्यन्दनभूषणं धनम्॥
यत् =why, अभञ्जन आभम् = the colour of collyrium निरपायम् =everlasting,धनञ्जय =of arjuna,स्यन्दन भूषणम् =adorned the chariot ,धनम् =wealth, दुरीश्वर= petty kings, द्वार =door, बहिर्वितर्दिका =front yard,(tatio)porch. दुरासिकायै =sitting on अयम् अञ्जलिः=this folded hand, रचितः=written.
Let my salutaion be to the cheap act of sitting on the porch of petty kings. I have that wealth which is dark like the collyrium,which is inexhustible and which adorned the chariot of arjuna.
The wealth that Desika talks of is Lord Krishna / Narayana who resides in the mind of the poet. He would rather stand at the doorstep of vaikuntha than that of kings.
यदञ्जनाभं निरपायमस्ति मे धनञ्जयस्यन्दनभूषणं धनम्॥
यत् =why, अभञ्जन आभम् = the colour of collyrium निरपायम् =everlasting,धनञ्जय =of arjuna,स्यन्दन भूषणम् =adorned the chariot ,धनम् =wealth, दुरीश्वर= petty kings, द्वार =door, बहिर्वितर्दिका =front yard,(tatio)porch. दुरासिकायै =sitting on अयम् अञ्जलिः=this folded hand, रचितः=written.
Let my salutaion be to the cheap act of sitting on the porch of petty kings. I have that wealth which is dark like the collyrium,which is inexhustible and which adorned the chariot of arjuna.
The wealth that Desika talks of is Lord Krishna / Narayana who resides in the mind of the poet. He would rather stand at the doorstep of vaikuntha than that of kings.
वैराग्यपञ्चकम् - 3
ज्वलतु जलधि-क्रोड-क्रीडत्कृपीडभव-प्रभा-प्रतिभट-पटु-ज्वालामालाकुलो जठरानलः।
तृणमपि वयं सायं संफुल्लमल्लिमतल्लिका परिमलमुचा वाचा याचामहे न महीश्वरान्॥
जठरानलः=Jataragni, जलधिक्रोड=in the middle of the ocean, क्रीडत् = playing, कृपीडभव=vatavamukagni, प्रभा= lusture, प्रतिभट=opposite side, पटुज्वाला=flames, माला आकुलः=like a row, ज्वलतु= let burn, वयं सायं= we in the evening संफुल्ल=well bloomed, मल्लि मतल्लिका=jasmine, परिमलमुचा=with good fragrants, वाचा=words, महीश्वरान्=kings, तृणमपि=even a grass, न= never,याचामहे=beg.
There is a fire called “vatava mukaagni”( fire in the form of a horse face) in the middle of an ocean, which evaporates the water, thereby preventing it from flooding the earth. Similarly, there is a fire that burns the food in our stomach and we need to eat to feed that fire. The poet says, 'let the Jataraagni burn with many flames. Even then we will never beg, even a piece of grass, from a king. The words that praise the lord are fragrant like evening jasmine.
तृणमपि वयं सायं संफुल्लमल्लिमतल्लिका परिमलमुचा वाचा याचामहे न महीश्वरान्॥
जठरानलः=Jataragni, जलधिक्रोड=in the middle of the ocean, क्रीडत् = playing, कृपीडभव=vatavamukagni, प्रभा= lusture, प्रतिभट=opposite side, पटुज्वाला=flames, माला आकुलः=like a row, ज्वलतु= let burn, वयं सायं= we in the evening संफुल्ल=well bloomed, मल्लि मतल्लिका=jasmine, परिमलमुचा=with good fragrants, वाचा=words, महीश्वरान्=kings, तृणमपि=even a grass, न= never,याचामहे=beg.
There is a fire called “vatava mukaagni”( fire in the form of a horse face) in the middle of an ocean, which evaporates the water, thereby preventing it from flooding the earth. Similarly, there is a fire that burns the food in our stomach and we need to eat to feed that fire. The poet says, 'let the Jataraagni burn with many flames. Even then we will never beg, even a piece of grass, from a king. The words that praise the lord are fragrant like evening jasmine.
वैराग्य पञ्चकम् - 2
सिलं किमनलं भवेदनलमौदरम् बाधितुम्
पयः प्रसृतिपूरकम् किमु न धारकम् सारसम्।
अयत्न मलमल्लकम् पथि पटच्चरम् कच्चरम् भजन्ति विबुधा मुधा ह्यहह कुक्षितः कुक्षितः॥
सिलं = plough/field
औदरं = stomach
अनलं =fire (jataraagni) / grains of different plants
बाधितुं = to subside
भवेत् किं = not enough?
प्रसृति पूरकं =hand full of
सारसं=pond water
धारकं= to sustain
किमु न =not enough?
पथि=on the way
कच्चरं =dirty
पटच्चरं =piece of cloth
अयत्न=effortless
मलमल्लिकं =loincloth
विबुधाः = scholars
कुक्षितः= kings/for the sake of stomach
मुधा = useless
भजन्ति हि =praising
अहह= oh alas....
Is it not enough to quench the fire of hunger with a few rice grains from the fields? Is not a handful of water from a lake enough to sustain oneself? Does not a dirty piece of cloth found on the roadside serve as a loincloth to keep one's modesty? Alas! even the wise resort to petty kings for the sake of their stomachs.
Food, water and cloth are grouped together and called "BASIC" necessities of life. If scholars who pursue knowledge for moksha resort to begging kings, what to say of common men!
अयत्न मलमल्लकम् पथि पटच्चरम् कच्चरम् भजन्ति विबुधा मुधा ह्यहह कुक्षितः कुक्षितः॥
सिलं = plough/field
औदरं = stomach
अनलं =fire (jataraagni) / grains of different plants
बाधितुं = to subside
भवेत् किं = not enough?
प्रसृति पूरकं =hand full of
सारसं=pond water
धारकं= to sustain
किमु न =not enough?
पथि=on the way
कच्चरं =dirty
पटच्चरं =piece of cloth
अयत्न=effortless
मलमल्लिकं =loincloth
विबुधाः = scholars
कुक्षितः= kings/for the sake of stomach
मुधा = useless
भजन्ति हि =praising
अहह= oh alas....
Is it not enough to quench the fire of hunger with a few rice grains from the fields? Is not a handful of water from a lake enough to sustain oneself? Does not a dirty piece of cloth found on the roadside serve as a loincloth to keep one's modesty? Alas! even the wise resort to petty kings for the sake of their stomachs.
Food, water and cloth are grouped together and called "BASIC" necessities of life. If scholars who pursue knowledge for moksha resort to begging kings, what to say of common men!
वैराग्य पञ्चकम् - 1
क्षोणीकोणशतांशपालनकलादुर्वारगर्वानल
क्षुभ्यक्षुद्रनरेन्द्रचाटुरचनाधन्यान् न मन्यामहे।
देवं सेवितुमेव निश्चिनुमहे योऽसौ दयालुः पुरा
धानामुष्टिमुचे कुचेलमुनये दत्ते स्म वित्तेशताम्॥1॥
क्षोणीकोण = Small part of the earth, शत अंश = one-hundredth (of that part), पालन कला = art of protecting, दुर्वार = uncontrollable, गर्व अनल = arrogance like fire, क्षुभ्यत् = agitated, क्षुद्र नरेन्द्र = small king, चाटु रचना = praises, धन्यान् = honoured ones, न मन्यामहे = we do not consider, पुरा = once, यः असौ = he who, दयालुः = kindhearted, धाना मुष्टिमुचे = for a hand-full of dry puffed rice, कुचेलमुनये = to the sage Kuchela, वित्तेशताम् = Status of Kubera, दत्ते स्म = gave, देवम् सेवितुम् एव = only to salute that lord, निश्चिनुमहे = we decided.
Sri Vedanta Deshika illustrates why we should pray to Lord Krishna.
In those days, scholars would honor gods rather than beg from kings even in dire circumstances. Although we pray to Krishna only for moksha, worldly riches can be attained automatically by worshipping him.
क्षुभ्यक्षुद्रनरेन्द्रचाटुरचनाधन्यान् न मन्यामहे।
देवं सेवितुमेव निश्चिनुमहे योऽसौ दयालुः पुरा
धानामुष्टिमुचे कुचेलमुनये दत्ते स्म वित्तेशताम्॥1॥
क्षोणीकोण = Small part of the earth, शत अंश = one-hundredth (of that part), पालन कला = art of protecting, दुर्वार = uncontrollable, गर्व अनल = arrogance like fire, क्षुभ्यत् = agitated, क्षुद्र नरेन्द्र = small king, चाटु रचना = praises, धन्यान् = honoured ones, न मन्यामहे = we do not consider, पुरा = once, यः असौ = he who, दयालुः = kindhearted, धाना मुष्टिमुचे = for a hand-full of dry puffed rice, कुचेलमुनये = to the sage Kuchela, वित्तेशताम् = Status of Kubera, दत्ते स्म = gave, देवम् सेवितुम् एव = only to salute that lord, निश्चिनुमहे = we decided.
Sri Vedanta Deshika illustrates why we should pray to Lord Krishna.
Sri Desika says, "We do not bother ourselves with uncontrollable kings, who are very arrogant (like fire), due to the power of ruling a bit of the earth. We (the learned ones) will praise only that god, who gave the status of Kubera, the lord of wealth, to the sage Kuchela, in exchange for just one handful of flattened rice."
In those days, scholars would honor gods rather than beg from kings even in dire circumstances. Although we pray to Krishna only for moksha, worldly riches can be attained automatically by worshipping him.
वैराग्यपञ्चकम् - प्रस्तावः
Vairagyapanchakam is a small set of 5 verses written by Sri Vedanta Desika. An attempt has been made to explain these verses over the next few weeks.
Sri Vedanta Desika lived in Kanchipuram. Seeing his poverty, his childhood friend and a great advaitic scholar Sri Vidyaranya invited him to Vijaya nagara empire where he was a scholar honored by the royalty. But Sri Desika denied the offer as he was not interested in materialistic pleasure or riches. He thought it was better to praise the Omnipresent and Omniscient God than a mortal king.
Sri Desika replied to his friend Vidyaranya in 5 verses why he preferred the wealth of bhakti to perishable riches of kings.
Sri Vedanta Desika lived in Kanchipuram. Seeing his poverty, his childhood friend and a great advaitic scholar Sri Vidyaranya invited him to Vijaya nagara empire where he was a scholar honored by the royalty. But Sri Desika denied the offer as he was not interested in materialistic pleasure or riches. He thought it was better to praise the Omnipresent and Omniscient God than a mortal king.
Sri Desika replied to his friend Vidyaranya in 5 verses why he preferred the wealth of bhakti to perishable riches of kings.
वैराग्यशतकम् - विषयत्यागः - 18
अजानन् दाहात्म्यं पततु शलभस्तीव्रदहने
स मीनोऽप्यज्ञानाद्बडिशयुतमश्नुते पिशितम्।
विजानन्तोऽप्येते वयमिह विपज्जालजटिला-
न्न मुञ्चामः कामान् अहह गहनो मोहमहिमा॥18॥
ajānan dāhātmyaṁ patatu śalabhaḥ tīvradahane
sa mīno'pi-ajñānād-baḍiśa-yutam aśnute piśitam|
vijānanto'pi-ete vayamiha vipaj-jāla-jaṭilān-
na muñcāmaḥ kāmān ahaha gahano mohamahimā||18||
अजानन् - not knowing
दाहात्म्यं - its burning power
शलभः - firefly
पततु - may fall
तीव्रदहने - in the intense fire
अज्ञानात् - out of ignorance
स मीनोऽपि - the fish too
अश्नातु - may eat
पिशितं बडिशयुतम् - the fleshy bait
विजानन्तः अपि - even when we know
वयमिह - we
न मुञ्चामः - do not forsake
कामान् - desires
विपत्-जाल-जटिलान् - complicated with dangers
मोहमहिमा - power of delusion
अहह - alas!
गहनः - is inscrutable
We can excuse simple beings like fireflies and fish because it is out of ignorance that they keep falling prey. Can there be any excuse given for us human beings who are quite intelligent and have a pretty good understanding of how desires can trap us into a vicious circle of birth and rebirth? Yet, if we keep falling repeatedly into the clutches of these dangerous desires, then it shows how powerful and enigmatic delusion can be.
स मीनोऽप्यज्ञानाद्बडिशयुतमश्नुते पिशितम्।
विजानन्तोऽप्येते वयमिह विपज्जालजटिला-
न्न मुञ्चामः कामान् अहह गहनो मोहमहिमा॥18॥
ajānan dāhātmyaṁ patatu śalabhaḥ tīvradahane
sa mīno'pi-ajñānād-baḍiśa-yutam aśnute piśitam|
vijānanto'pi-ete vayamiha vipaj-jāla-jaṭilān-
na muñcāmaḥ kāmān ahaha gahano mohamahimā||18||
अजानन् - not knowing
दाहात्म्यं - its burning power
शलभः - firefly
पततु - may fall
तीव्रदहने - in the intense fire
अज्ञानात् - out of ignorance
स मीनोऽपि - the fish too
अश्नातु - may eat
पिशितं बडिशयुतम् - the fleshy bait
विजानन्तः अपि - even when we know
वयमिह - we
न मुञ्चामः - do not forsake
कामान् - desires
विपत्-जाल-जटिलान् - complicated with dangers
मोहमहिमा - power of delusion
अहह - alas!
गहनः - is inscrutable
We can excuse simple beings like fireflies and fish because it is out of ignorance that they keep falling prey. Can there be any excuse given for us human beings who are quite intelligent and have a pretty good understanding of how desires can trap us into a vicious circle of birth and rebirth? Yet, if we keep falling repeatedly into the clutches of these dangerous desires, then it shows how powerful and enigmatic delusion can be.
वैराग्यशतकम् - विषयत्यागः - 17
एको रागिषु राजते प्रियतमादेहार्धहारी हरो
नीरागेषु जनो विमुक्तललनासङ्गो न यस्मात् परः।
दुर्वारस्मरबाणपन्नगविषव्याविद्धमुग्धो जनः
शेषः कामविडम्बितान्न विषयान् भोक्तुं न मोक्तुं क्षमः॥१७॥
eko rāgiṣu rājate priyatamā-dehārdha-hārī haro
nīrāgeṣu jano vimukta-lalanāsaṅgo na yasmāt paraḥ|
durvāra-smara-bāṇa-pannaga-viṣaya-vyāviddha-mugdho janaḥ
śeṣaḥ kāmaviḍambitānna viṣayān bhoktuṁ na moktuṁ kṣamaḥ||17||
Among the attached, Siva who has given half of his body to his beloved as 'ardhanArI', reigns supreme. Among the dispassionate too he is the foremost, as he does not have any attachment towards women. The rest of mankind struck by Manmatha's arrows are neither able to completely satiate themselves nor able to forsake the pleasures.
Detachment does not necessarily mean forsaking family. Dharma, in the four पुरुषार्थs is to be connected with all other three - artha, kaama and moksha. This would lead us practically to the pursuit of 3 पुरुषार्थs, namely, righteous acquisition of wealth, righteous pursuit of desire and righteous path of liberation. A famous example of one who did not pursue the righteous path of renunciation would be Buddha - he shirked his responsibility towards his family, left them to the care of the royal household to pursue his journey to the truth.
There cannot be any better example than Shiva who enjoys the fame of being the best of sages, while giving half of his body to his beloved Parvati.
नीरागेषु जनो विमुक्तललनासङ्गो न यस्मात् परः।
दुर्वारस्मरबाणपन्नगविषव्याविद्धमुग्धो जनः
शेषः कामविडम्बितान्न विषयान् भोक्तुं न मोक्तुं क्षमः॥१७॥
eko rāgiṣu rājate priyatamā-dehārdha-hārī haro
nīrāgeṣu jano vimukta-lalanāsaṅgo na yasmāt paraḥ|
durvāra-smara-bāṇa-pannaga-viṣaya-vyāviddha-mugdho janaḥ
śeṣaḥ kāmaviḍambitānna viṣayān bhoktuṁ na moktuṁ kṣamaḥ||17||
Among the attached, Siva who has given half of his body to his beloved as 'ardhanArI', reigns supreme. Among the dispassionate too he is the foremost, as he does not have any attachment towards women. The rest of mankind struck by Manmatha's arrows are neither able to completely satiate themselves nor able to forsake the pleasures.
Detachment does not necessarily mean forsaking family. Dharma, in the four पुरुषार्थs is to be connected with all other three - artha, kaama and moksha. This would lead us practically to the pursuit of 3 पुरुषार्थs, namely, righteous acquisition of wealth, righteous pursuit of desire and righteous path of liberation. A famous example of one who did not pursue the righteous path of renunciation would be Buddha - he shirked his responsibility towards his family, left them to the care of the royal household to pursue his journey to the truth.
There cannot be any better example than Shiva who enjoys the fame of being the best of sages, while giving half of his body to his beloved Parvati.
वैराग्यशतकम् - विषयत्यागः - 16
स्तनौ मांसग्रन्थी कनककलशावित्युपमितौ
मुखं श्लेष्मागारं तदपि च शशाङ्केन तुलितम्।
स्रवन्मूत्रक्लिन्नं करिवरशिरस्पर्धि जघनं
मुहुर्निन्द्यं रूपं कविजनविशेषैर्गुरु कृतम्॥
Poets tend to describe the human body, women in particular with eloquent similes. Bhartrhari condemns the poets and points out the true nature of a human body. He says it is a storehouse of all that is contemptible, yet poets add grandeur to them by praise.
Adi Sankara gives a more refined touch to this in his मोहमुद्गर
नारीस्तनभरनाभीदेशं दृष्ट्वा मा गा मोहावेश।
एतन्मांसवसादिविकारं मनसि विचिन्तय वारं वारम्॥
Repeatedly think of the parts that give rise to delusion as mere transformation of flesh.
मुखं श्लेष्मागारं तदपि च शशाङ्केन तुलितम्।
स्रवन्मूत्रक्लिन्नं करिवरशिरस्पर्धि जघनं
मुहुर्निन्द्यं रूपं कविजनविशेषैर्गुरु कृतम्॥
Poets tend to describe the human body, women in particular with eloquent similes. Bhartrhari condemns the poets and points out the true nature of a human body. He says it is a storehouse of all that is contemptible, yet poets add grandeur to them by praise.
Adi Sankara gives a more refined touch to this in his मोहमुद्गर
नारीस्तनभरनाभीदेशं दृष्ट्वा मा गा मोहावेश।
एतन्मांसवसादिविकारं मनसि विचिन्तय वारं वारम्॥
Repeatedly think of the parts that give rise to delusion as mere transformation of flesh.
वैराग्यशतकम् - विषयत्यागः - 15
भिक्षाशनं तदपि नीरसमेकवारं
शय्या च भूः परिजनो निजदेहमात्रम्।
वस्त्रं विशीर्ण शतखण्डमयी च कन्था
हा हा तथापि विषया न परित्यजन्ति॥१५॥
bhikṣāśanaṁ tadapi nīrasamekavāraṁ
śayyā ca bhūḥ parijano nijadehamātram|
vastraṁ viśīrṇa śatakhaṇḍamayī ca kanthā
hā hā tathāpi viṣayā na parityajanti||15||
भिक्षाशनं – eating alms
तदपि – that too
नीरसमेकवारं – once without any taste
शय्या च भूः – the earth is bed
परिजनो – attendant is
निजदेहमात्रम् – his own body
वस्त्रं विशीर्ण – cloth is ragged
शतखण्डमयी च कन्था – and made up of hundreds of pieces
हा हा तथापि – Alas! Even then
विषया – material pleasures
न परित्यजन्ति – do not forsake
Food is got from begging and that too is tasteless and only once a day. The earth is the bed and one’s own body is one’s attendant. One may wear a ragged worn out cloth with a hundred patches; yet, alas! The desires do not leave me.
When one takes up the difficult practice of sannyAsa, there are strenuous practices that has to be followed. The body may get accustomed to all this; yet, forsaking material pleasures is the most difficult of all. Removing the desire from the mind is the toughest of all.
शय्या च भूः परिजनो निजदेहमात्रम्।
वस्त्रं विशीर्ण शतखण्डमयी च कन्था
हा हा तथापि विषया न परित्यजन्ति॥१५॥
bhikṣāśanaṁ tadapi nīrasamekavāraṁ
śayyā ca bhūḥ parijano nijadehamātram|
vastraṁ viśīrṇa śatakhaṇḍamayī ca kanthā
hā hā tathāpi viṣayā na parityajanti||15||
भिक्षाशनं – eating alms
तदपि – that too
नीरसमेकवारं – once without any taste
शय्या च भूः – the earth is bed
परिजनो – attendant is
निजदेहमात्रम् – his own body
वस्त्रं विशीर्ण – cloth is ragged
शतखण्डमयी च कन्था – and made up of hundreds of pieces
हा हा तथापि – Alas! Even then
विषया – material pleasures
न परित्यजन्ति – do not forsake
Food is got from begging and that too is tasteless and only once a day. The earth is the bed and one’s own body is one’s attendant. One may wear a ragged worn out cloth with a hundred patches; yet, alas! The desires do not leave me.
When one takes up the difficult practice of sannyAsa, there are strenuous practices that has to be followed. The body may get accustomed to all this; yet, forsaking material pleasures is the most difficult of all. Removing the desire from the mind is the toughest of all.
वैराग्यशतकम् - विषयत्यागः 14
धन्यानां गिरिकन्दरेषु वसतां ज्योतिः परं ध्यायताम्
आनन्दाश्रुकणान् शकुना निःशङ्कमङ्केशयाः।
अस्माकं तु मनोरथोपरिचितप्रासादवापीतट-
क्रीडाकाननकेलिकौतुकजुषाम् आयुः परं क्षीयते॥१४॥
dhanyānāṁ girikandareṣu vasatāṁ jyotiḥ paraṁ dhyāyatām
ānandāśrukaṇān śakunā niḥśaṅkamaṅkeśayāḥ|
asmākaṁ tu manorathoparicitaprāsādavāpītaṭa-
krīḍākānanakelikautukajuṣām āyuḥ paraṁ kṣīyate||14||
आनन्दाश्रुकणान् शकुना निःशङ्कमङ्केशयाः।
अस्माकं तु मनोरथोपरिचितप्रासादवापीतट-
क्रीडाकाननकेलिकौतुकजुषाम् आयुः परं क्षीयते॥१४॥
dhanyānāṁ girikandareṣu vasatāṁ jyotiḥ paraṁ dhyāyatām
ānandāśrukaṇān śakunā niḥśaṅkamaṅkeśayāḥ|
asmākaṁ tu manorathoparicitaprāsādavāpītaṭa-
krīḍākānanakelikautukajuṣām āyuḥ paraṁ kṣīyate||14||
धन्यानां – blessed
गिरिकन्दरेषु वसतां – those who live in the caves of mountains
ज्योतिः परं ध्यायताम् – meditating upon Brahman
आनन्दाश्रुकणान् – tears of bliss
शकुना – birds of prey
निःशङ्कमङ्केशयाः – fearlessly sitting on their laps
अस्माकं तु – but we
मनोरथ-उपरिचित – created by imagination
प्रासाद – palace
वापीतट – on the banks of pools
क्रीडाकानन – pleasure gardens
केलिकौतुकजुषाम् – excited to play
आयुः – life
परं क्षीयते – quickly lessens
The poet is still talking about how difficult it is to forsake the pleasures of the world. He compares the lives of the great with our lives.
Blessed indeed are those who meditate upon the Brahman. They are so engrossed in their thoughts that even birds of prey, which tend to fly high descend fearlessly and sit on their laps to drink the tears of joy that fall from their eyes.
But, our focus is entirely on the pleasures of life and do not realise that our life is fast ebbing away.
वैराग्यशतकम् - विषयत्यागः - 13
ब्रह्मज्ञानविवेकनिर्मलधियः कुर्वन्त्यहो दुष्करम्
यन्मुञ्चन्त्यपभोगभाञ्ज्यपि धनानि एकान्ततो निःस्पृहाः।
सम्प्राप्तान् न पुरा न सम्प्रति न च प्राप्तौ दृढप्रत्ययात्
वाढ्छामात्रपरिग्रहानपि परं त्यक्तुं न शक्ता वयम्॥१३॥
brahmajñāna-viveka-nirmala-dhiyaḥ kurvantyaho duṣkaraṁ
yanmuñcanti apabhoga-bhāñjyapi dhanāni ekāntato niḥspṛhāḥ|
saṁprāptān na purā na saṁprati na ca prāptau dṛḍhapratyayāt
vāñchāmātra-parigrahānapi paraṁ tyaktuṁ na śaktā vayam||13||
ब्रह्मज्ञान – knowledge of Brahman
विवेक – discrimination
निर्मल – pure
धियः – minds
कुर्वन्ति – do
अहो दुष्करम् – is indeed tough
यन्मुञ्चन्ति – that they forsake
उपभोगभाञ्ज्यपि – which bring enjoyment
धनानि – wealth
एकान्ततो – entirely
निःस्पृहाः – free from desire
सम्प्राप्तान् न – were not attained
पुरा – either earlier
न सम्प्रति – or now
प्राप्तौ दृढप्रत्ययात् – obtained by great effort
न च – do not seem to last
वाञ्छामात्रपरिग्रहानपि – although reaped by us as mere desires
परं त्यक्तुं न शक्ता वयम् – we are unable to leave the enjoyments.
It must indeed be a very difficult task for those, who have clear thinking owing to the discrimination arising out of brahmajnana, to be free from desires and discard wealth in its entirety. It is no wonder that we, who have reaped enjoyments by merely longing for it, having attained them neither before nor now, are unable to leave them. And even when we have obtained the enjoyments with great effort, they don’t seem to last in the future.
यन्मुञ्चन्त्यपभोगभाञ्ज्यपि धनानि एकान्ततो निःस्पृहाः।
सम्प्राप्तान् न पुरा न सम्प्रति न च प्राप्तौ दृढप्रत्ययात्
वाढ्छामात्रपरिग्रहानपि परं त्यक्तुं न शक्ता वयम्॥१३॥
brahmajñāna-viveka-nirmala-dhiyaḥ kurvantyaho duṣkaraṁ
yanmuñcanti apabhoga-bhāñjyapi dhanāni ekāntato niḥspṛhāḥ|
saṁprāptān na purā na saṁprati na ca prāptau dṛḍhapratyayāt
vāñchāmātra-parigrahānapi paraṁ tyaktuṁ na śaktā vayam||13||
ब्रह्मज्ञान – knowledge of Brahman
विवेक – discrimination
निर्मल – pure
धियः – minds
कुर्वन्ति – do
अहो दुष्करम् – is indeed tough
यन्मुञ्चन्ति – that they forsake
उपभोगभाञ्ज्यपि – which bring enjoyment
धनानि – wealth
एकान्ततो – entirely
निःस्पृहाः – free from desire
सम्प्राप्तान् न – were not attained
पुरा – either earlier
न सम्प्रति – or now
प्राप्तौ दृढप्रत्ययात् – obtained by great effort
न च – do not seem to last
वाञ्छामात्रपरिग्रहानपि – although reaped by us as mere desires
परं त्यक्तुं न शक्ता वयम् – we are unable to leave the enjoyments.
It must indeed be a very difficult task for those, who have clear thinking owing to the discrimination arising out of brahmajnana, to be free from desires and discard wealth in its entirety. It is no wonder that we, who have reaped enjoyments by merely longing for it, having attained them neither before nor now, are unable to leave them. And even when we have obtained the enjoyments with great effort, they don’t seem to last in the future.
वैराग्यशतकम् - विषयत्यागः - 12
अवश्यं यातारश्चिरतरमुषित्वापि विषया
वियोगे को भेदस्त्यजति न जनो यत् स्वयममून्।
व्रजन्तः स्वातन्त्र्यादतुलपरितापाय मनसः
स्वयं त्यक्ता ह्येते शमसुखमनन्तं विदधति॥१२॥
avaśyaṁ yātāraḥ cirataram uṣitvāpi viṣayā
viyoge ko bhedaḥ tyajati na jano yat svayamamūn|
vrajantaḥ svātantryāt atula-paritāpāya manasaḥ
svayaṁ tyaktā hyete śama-sukham anantaṁ vidadhati||12||
विषया अस्मासु चिरकालम् उषित्वा गम्यमाना एव। तस्मात् ते स्वयं गच्छन्ति अथवा वयं तान् त्यजामः इति द्वयोरन्तरे को भेदः। विषयाः यदा स्वयं गच्छन्ति तदा भृशं दुःखं ददति। यदि वयं स्वयं तान् विषयान् त्यजामः तर्हि वयम् अनन्तानन्दम् अनुभवामः।
विषया – sensual pleasures
उषित्वापि – even after staying
चिरतरं – for a long time
अवश्यं – will surely
यातारः – be gone
वियोगे – in departure
को भेदः – what is the difference
यत् – that
जनः – people
स्वयं – of their own accord
न त्यजति – do not give up
अमून् – these
व्रजन्तः – (when they) leave
स्वातन्त्र्यात् – on their own
अतुलपरितापाय – incomparable misery
मनसः – to the mind
स्वयं त्यक्ता – when given up by themselves (by people)
ह्येते – these indeed
विदधति – give
अनन्तं – infinite
शमसुखम् – happiness of self-control
Sensual pleasures are sure to go away from us at some point, even if they stay with us for a long time. So, What is the difference if they depart or we give them up? The difference is – when the pleasures leave us of their own accord, our mind is sorely afflicted. However, when we give them up voluntarily, the happiness that arises from such self-control is infinite.
वियोगे को भेदस्त्यजति न जनो यत् स्वयममून्।
व्रजन्तः स्वातन्त्र्यादतुलपरितापाय मनसः
स्वयं त्यक्ता ह्येते शमसुखमनन्तं विदधति॥१२॥
avaśyaṁ yātāraḥ cirataram uṣitvāpi viṣayā
viyoge ko bhedaḥ tyajati na jano yat svayamamūn|
vrajantaḥ svātantryāt atula-paritāpāya manasaḥ
svayaṁ tyaktā hyete śama-sukham anantaṁ vidadhati||12||
विषया अस्मासु चिरकालम् उषित्वा गम्यमाना एव। तस्मात् ते स्वयं गच्छन्ति अथवा वयं तान् त्यजामः इति द्वयोरन्तरे को भेदः। विषयाः यदा स्वयं गच्छन्ति तदा भृशं दुःखं ददति। यदि वयं स्वयं तान् विषयान् त्यजामः तर्हि वयम् अनन्तानन्दम् अनुभवामः।
विषया – sensual pleasures
उषित्वापि – even after staying
चिरतरं – for a long time
अवश्यं – will surely
यातारः – be gone
वियोगे – in departure
को भेदः – what is the difference
यत् – that
जनः – people
स्वयं – of their own accord
न त्यजति – do not give up
अमून् – these
व्रजन्तः – (when they) leave
स्वातन्त्र्यात् – on their own
अतुलपरितापाय – incomparable misery
मनसः – to the mind
स्वयं त्यक्ता – when given up by themselves (by people)
ह्येते – these indeed
विदधति – give
अनन्तं – infinite
शमसुखम् – happiness of self-control
Sensual pleasures are sure to go away from us at some point, even if they stay with us for a long time. So, What is the difference if they depart or we give them up? The difference is – when the pleasures leave us of their own accord, our mind is sorely afflicted. However, when we give them up voluntarily, the happiness that arises from such self-control is infinite.
वैराग्यशतकम् - विषयत्यागः - 11
The first set of vairāgya śataka is called तृष्णादूषणम् (tṛṣṇā dūṣaṇa) – condemnation of desire. The second set of ten slokas is called विषयपरित्यागविडम्बना – futile efforts to give up sense objects. The first sloka here is
न संसारोत्पन्नं चरितमनुपश्यामि कुशलं
विपाकः पुण्यानां जनयति भयं मे विमृशतः।
महद्भिः पुण्यौघैः चिरपरिगृहीताश्च विषया
महान्तो जायन्ते व्यसनमिव दातुं विषयिणाम्॥११॥
na saṁsārotpannaṁ caritam anupaśyāmi kuśalaṁ
vipākaḥ puṇyānāṁ janayati bhayaṁ me vimṛśataḥ|
mahadbhiḥ puṇyaughaiḥ ciraparigṛhītāḥ viṣayā
mahānto jāyante vyasanamiva dātuṁ viṣayiṇām||11||
पुण्येन जनाः स्वर्गलोकं प्राप्नुवन्ति। क्षीणे पुण्ये पुनः मर्त्यलोकं विशन्ति। द्वेपि पापपुण्ये बन्धायैव भवतः। पुण्यनिचयोऽपि मे भयम् उत्पादयति, यतः पुण्येन विषयास्वादः वर्धते एव। तस्मात् संसारात् किमपि सुकार्यं न पश्यामीति वदत्यत्र कविः।
न अनुपश्यामि – I do not see
कुशलं – any good
संसारोत्पन्नं चरितं – in the wordly virtuous deeds
विमृशतः – for, upon reflection
पुण्यानां विपाकः – result of virtuous deeds
मे भयं जनयति – induces fear in me
विषयाः – enjoyments
परिगृहीताः – earned
महद्भिः पुण्यौघैः – by great merits/punya
महान्तो जायन्ते – multiply greatly
दातुं – to give
व्यसनं – misery
विषयिणाम् – to those who are attached to the enjoyments
I do not see any benefit from doing good again and again with the aim to enjoy happiness in heaven. Even the result of virtuous deeds inspires fear in me. People get attached to the results that arise from doing good deeds, thus the desire to enjoy more grows in them, giving rise to miseries.
न संसारोत्पन्नं चरितमनुपश्यामि कुशलं
विपाकः पुण्यानां जनयति भयं मे विमृशतः।
महद्भिः पुण्यौघैः चिरपरिगृहीताश्च विषया
महान्तो जायन्ते व्यसनमिव दातुं विषयिणाम्॥११॥
na saṁsārotpannaṁ caritam anupaśyāmi kuśalaṁ
vipākaḥ puṇyānāṁ janayati bhayaṁ me vimṛśataḥ|
mahadbhiḥ puṇyaughaiḥ ciraparigṛhītāḥ viṣayā
mahānto jāyante vyasanamiva dātuṁ viṣayiṇām||11||
पुण्येन जनाः स्वर्गलोकं प्राप्नुवन्ति। क्षीणे पुण्ये पुनः मर्त्यलोकं विशन्ति। द्वेपि पापपुण्ये बन्धायैव भवतः। पुण्यनिचयोऽपि मे भयम् उत्पादयति, यतः पुण्येन विषयास्वादः वर्धते एव। तस्मात् संसारात् किमपि सुकार्यं न पश्यामीति वदत्यत्र कविः।
न अनुपश्यामि – I do not see
कुशलं – any good
संसारोत्पन्नं चरितं – in the wordly virtuous deeds
विमृशतः – for, upon reflection
पुण्यानां विपाकः – result of virtuous deeds
मे भयं जनयति – induces fear in me
विषयाः – enjoyments
परिगृहीताः – earned
महद्भिः पुण्यौघैः – by great merits/punya
महान्तो जायन्ते – multiply greatly
दातुं – to give
व्यसनं – misery
विषयिणाम् – to those who are attached to the enjoyments
I do not see any benefit from doing good again and again with the aim to enjoy happiness in heaven. Even the result of virtuous deeds inspires fear in me. People get attached to the results that arise from doing good deeds, thus the desire to enjoy more grows in them, giving rise to miseries.
वैराग्यशतकम् - आशा - 10
क्षान्तं न क्षमया गृहोचितसुखं त्यक्तं न सन्तोषतः
सोढो दुस्सहशीततापपवनक्लेशो न तप्तं तपः।
ध्यातं वित्तमहर्निशं नियमितप्राणैर्नशम्भोः पदं
तत्तत्कर्म कृतं यदेव मुनिभिस्तैस्तैः फलैर्वञ्छिताः॥
kṣāntaṁ na kṣamayā gṛhocitasukhaṁ tyaktaṁ na santoṣataḥ
soḍho dussaha-śīta-tāpa-pavana-kleśo na taptaṁ tapaḥ
dhyātaṁ vittam aharniśaṁ niyamitaprāṇaiḥ na śambhoḥ padam
tattatkarma kṛtaṁ yadeva munibhiḥ taistaiḥ phalaiḥ vañchitāḥ
क्षान्तं न क्षमया – I have tolerated everything (insult) not out of forgiveness but because I do not possess the power to do anything otherwise.
गृहोचितसुखं त्यक्तं न सन्तोषतः – I forsook pleasures of home, like eating, not willingly but because I am not able to enjoy them (maybe due to old age, disease etc)
सोढो – I have borne
दुस्सह – the intolerable
शीत – cold
ताप – heat
पवन – wind
क्लेशः – troubles
न तप्तं तपः – I have only tried to bear the cold, heat and other such natural troubles but not done penance.
नियमितप्राणैः – controlling the vital airs
अहर्निशं – day and night
वित्तं ध्यातं – I have meditated upon wealth
न शम्भोः पदम् – and not the feet of Lord Shiva
तत्तत्कर्म कृतं – I did every action
यदेव मुनिभिः – that ascetics perform
तैस्तैः फलैर्वञ्छिताः – but I have been cheated by the results.
Every action of mine is an imitation of what ascetics do, yet I have not attained the result that they get.
मन एव मनुष्याणां कारणं बन्धमोक्षयोः॥ अमृतबिन्दूपनिषद् - 2॥
mana eva manuṣyāṇāṁ kāraṇaṁ bandhamokṣayoḥ amṛtabindūpaniṣad - 2
‘Mind is the reason for bondage or liberation’. When the intention for any action is right the result is also correct.
सोढो दुस्सहशीततापपवनक्लेशो न तप्तं तपः।
ध्यातं वित्तमहर्निशं नियमितप्राणैर्नशम्भोः पदं
तत्तत्कर्म कृतं यदेव मुनिभिस्तैस्तैः फलैर्वञ्छिताः॥
kṣāntaṁ na kṣamayā gṛhocitasukhaṁ tyaktaṁ na santoṣataḥ
soḍho dussaha-śīta-tāpa-pavana-kleśo na taptaṁ tapaḥ
dhyātaṁ vittam aharniśaṁ niyamitaprāṇaiḥ na śambhoḥ padam
tattatkarma kṛtaṁ yadeva munibhiḥ taistaiḥ phalaiḥ vañchitāḥ
क्षान्तं न क्षमया – I have tolerated everything (insult) not out of forgiveness but because I do not possess the power to do anything otherwise.
गृहोचितसुखं त्यक्तं न सन्तोषतः – I forsook pleasures of home, like eating, not willingly but because I am not able to enjoy them (maybe due to old age, disease etc)
सोढो – I have borne
दुस्सह – the intolerable
शीत – cold
ताप – heat
पवन – wind
क्लेशः – troubles
न तप्तं तपः – I have only tried to bear the cold, heat and other such natural troubles but not done penance.
नियमितप्राणैः – controlling the vital airs
अहर्निशं – day and night
वित्तं ध्यातं – I have meditated upon wealth
न शम्भोः पदम् – and not the feet of Lord Shiva
तत्तत्कर्म कृतं – I did every action
यदेव मुनिभिः – that ascetics perform
तैस्तैः फलैर्वञ्छिताः – but I have been cheated by the results.
Every action of mine is an imitation of what ascetics do, yet I have not attained the result that they get.
मन एव मनुष्याणां कारणं बन्धमोक्षयोः॥ अमृतबिन्दूपनिषद् - 2॥
mana eva manuṣyāṇāṁ kāraṇaṁ bandhamokṣayoḥ amṛtabindūpaniṣad - 2
‘Mind is the reason for bondage or liberation’. When the intention for any action is right the result is also correct.
वैराग्यशतकम् - आशा - 9
अमीषां प्राणानां तुलितबिसिनीपत्रपयसां
कृते किं नास्माभिः विगलितविवेकैः व्यवसितम्।
यदाढ्यानामग्रे द्रविण-मद-निःसंज्ञमनसां
कृतं वीतव्रीडैः निजगुणकथापातकमपि॥
amīṣāṁ prāṇānāṁ tulitabisinīpatrapayasāṁ
kṛte kiṁ nāsmābhiḥ vigalitavivekaiḥ vyavasitam
yadāḍhyānāmagre draviṇa-mada-niḥsaṁjñamanasāṁ
kṛtaṁ vītavrīḍaiḥ nijaguṇakathāpātakamapi
Life which is constituted of the five prāṇas, is very fickle like the water on a lotus leaf. For such a transient thing, depraved of discrimation, what have we not done! Without any shame we have extolled our own merits in front of the wealthy whose minds are stupefied by pride of wealth.
According to scriptures self-glorification is considered a sin. Whether it is a sin or not, the point we need to understand is - it is useless talking about ourselves to people who do not care about anything else other than money.
कृते किं नास्माभिः विगलितविवेकैः व्यवसितम्।
यदाढ्यानामग्रे द्रविण-मद-निःसंज्ञमनसां
कृतं वीतव्रीडैः निजगुणकथापातकमपि॥
amīṣāṁ prāṇānāṁ tulitabisinīpatrapayasāṁ
kṛte kiṁ nāsmābhiḥ vigalitavivekaiḥ vyavasitam
yadāḍhyānāmagre draviṇa-mada-niḥsaṁjñamanasāṁ
kṛtaṁ vītavrīḍaiḥ nijaguṇakathāpātakamapi
Life which is constituted of the five prāṇas, is very fickle like the water on a lotus leaf. For such a transient thing, depraved of discrimation, what have we not done! Without any shame we have extolled our own merits in front of the wealthy whose minds are stupefied by pride of wealth.
According to scriptures self-glorification is considered a sin. Whether it is a sin or not, the point we need to understand is - it is useless talking about ourselves to people who do not care about anything else other than money.
वैराग्यशतकम् - आशा - 8
खलालापाः सोढाः कथमपि तदाराधनपरैः
निगृह्यान्तर्बाष्पं हसितमपि शून्येन मनसा।
कृतो वित्तस्तम्भप्रतिहतधियामञ्जलिरपि
त्वमाशे मोघाशे किमपरमतो नर्तयसि माम्।।
khalālāpāḥ soḍhāḥ kathamapi tadārādhanaparaiḥ
nigṛhyāntarbāṣpaṁ hasitamapi śūnyena manasā
kṛto vittastambhapratihatadhiyām añjalirapi
tvamāśe moghāśe kim aparam ato nartayasi mām
In an effort to serve the rich – whose are dull in intellect due to inactivity, I have had to tolerate their bad manners and talk; controlling my tears I have laughed with a empty mind; and bowed down to them too. O Desire, you whose desire is still not fulfilled! In what more ways are you going to make me dance to your tunes?
निगृह्यान्तर्बाष्पं हसितमपि शून्येन मनसा।
कृतो वित्तस्तम्भप्रतिहतधियामञ्जलिरपि
त्वमाशे मोघाशे किमपरमतो नर्तयसि माम्।।
khalālāpāḥ soḍhāḥ kathamapi tadārādhanaparaiḥ
nigṛhyāntarbāṣpaṁ hasitamapi śūnyena manasā
kṛto vittastambhapratihatadhiyām añjalirapi
tvamāśe moghāśe kim aparam ato nartayasi mām
In an effort to serve the rich – whose are dull in intellect due to inactivity, I have had to tolerate their bad manners and talk; controlling my tears I have laughed with a empty mind; and bowed down to them too. O Desire, you whose desire is still not fulfilled! In what more ways are you going to make me dance to your tunes?
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