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Home / 1 Hinduism Perspective / Vairagya Shatakam of Bhatruhari Lyrics in Marathi with Meaning

Vairagya Shatakam of Bhatruhari Lyrics in Marathi with Meaning

वैराग्य शतकम Lyrics in Marathi:

१ तृश्ह्णादूश्हणम.ह
चूडोत्तंसितचन्द्रचारुकलिकाचञ्चच्च्हिखाभास्वरो
लीलादग्धविलोलकामशलभः श्रेयोदशाग्रे स्फुरन.ह .
अन्तःस्फूर्जदपारमोहतिमिरप्राग्भारमुच्चाटयनः
चेतःसद्मनि योगिनां विजयते घ्य़ानप्रदीपो हरः || 1 ||

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

भ्रान्तं देशमनेकदुर्गविश्हमं प्राप्तं न किञ्चित्फलम.ह
त्यक्त्वा जातिकुलाभिमानमुचितं सेवा कृता निश्ह्फला .
भुक्तं मानविवर्जितं परगृहेश्ह्वाशङ्कया काकवत.ह
तृश्ह्णे जृम्भसि पापकर्मपिशुने नाद्यापि सन्तुश्ह्यसि || 2 ||

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

उत्खातं निधिशङ्कया शितितलं ध्माता गिरेर्धातवो
निस्तीर्णः सरितां पतिनृ.र्पतयो यत्नेन संतोश्हिताः .
मन्त्राराधनतत्परेण मनसा नीताः श्मशाने निशाः
प्राप्तः काणवराटको.अपि न मया तृश्ह्णे सकामा भव || 3 ||

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

खलालापाः सोढाः कथमपि तदाराधनपरैः
निगृह्यान्तर्बाश्ह्पं हसितमपि शून्येन मनसा .
कृतो वित्तस्तम्भप्रतिहतधियामञ्जलिरपि
त्वमाशे मोघाशे किमपरमतो नर्तयसि माम.ह || 4 ||

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

अमीश्हां प्राणानां तुलितबिसिनीपत्रपयसां
कृते किं नास्माभिर्विगलितविवेकैर्व्यवसितम.ह .
यदाढ्यानामग्रे द्रविणमदनिःसंघ्य़मनसां
कृतं वीतव्रीडैर्निजगुणकथापातकमपि || 5 ||

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

शान्तं न शमया गृहोचितसुखं त्यक्तं न संतोश्हतः
सोढादुःसहशीतवाततपनक्लेशा न तप्तं तपः .
ध्यातं वित्तमहर्निशं नियमितप्राणैर्न शंभोः पदं
तत्तत्कर्म कृतं यदेव मुनिभिस्तैस्तै फलैर्वञ्चिताः || 6 ||

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

भोगा न भुक्ता वयमेव भुक्ताः
तपो न तप्तं वयमेव तप्ताः .
कालो न यातो वयमेव याता-
स्तृश्ह्णा न जीर्णा वयमेव जीर्णाः || 7 ||

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

वलीभिर्मुखमाक्रान्तं पलितेनाङ्कितं शिरः .
गात्राणि शिथिलायन्ते तृश्ह्णैका तरुणायते || 8 ||

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

निवृत्ता भोगेच्च्हा पुरुश्हबहुमानो.अपि गलितः
समानाः स्वर्याताः सपदि सुहृदो जीवितसमाः .
शनैर्यश्ह्ट्युत्थानं घनतिमिररुद्धे च नयने
अहो मूढः कायस्तदपि मरणापायचकितः || 9 ||

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

आशा नाम नदी मनोरथजला तृश्ह्णातरङ्गाकुला
रागग्राहवती वितर्कविहगा धैर्यद्रुमध्वंसिनी .
मोहावर्तसुदुस्तरातिगहना प्रोत्तुङ्गचिन्तातटी
तस्याः पारगता विशुद्धमनसो नन्दन्ति योगीश्वराः || 10 ||

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

विपाकः पुण्यानां जनयति भयं मे विमृशतः .
महद्भिः पुण्यौघैश्चिरपरिगृहिताश्च विश्हया
महान्तो जायन्ते व्यसनमिव दातुं विश्हयिणाम.ह || 11 ||

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

अवश्यं यातारश्चिरतरमुश्हित्वापि विश्हया
वियोगे को भेदस्त्यजति न जनो यत्स्वयममून.ह .
व्रजन्तः स्वातन्त्र्यादतुलपरितापाय मनसः
स्वयं त्यक्ता ह्येते शमसुखमनन्तं विदधति || 12 ||

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

ब्रह्मघ्य़ानविवेकनिर्मलधियः कुर्वन्त्यहो दुश्ह्करं
यन्मुञ्चन्त्युपभोगभाञ्ज्यपि धनान्येकान्ततो निःस्पृहाः .
संप्राप्तान्न पुरा न संप्रति न च प्राप्तौ दृढप्रत्ययान
वाञ्च्हामात्रपरिग्रहानपि परं त्यक्तुं न शक्ता वयम.ह || 13 ||

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

धन्यानां गिरिकन्दरेश्हु वसतां ज्योतिः परं ध्यायतां
आनन्दाश्रुकणान्पिबन्ति शकुना निःशङ्कमङ्केशया .
अस्माकं तु मनोरथोपरचितप्रासादवापीतट-
क्रीडाकाननकेलिकौतुकजुश्हामायुः परं शीयते || 14 ||

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

भिक्शाशनं तदपि नीरसमेकवारं
शय्या च भूः परिजनो निजदेहमात्रम.ह .
वस्त्रं विशीर्ण शतखण्डमयी च कन्था
हा हा तथापि विश्हया न परित्यजन्ति || 15 ||

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

स्तनौ मांसग्रन्थी कनककलशावित्युपमितौ
मुखं श्लेश्ह्मागारं तदपि च शशाङ्केन तुलितम.ह .
स्रवन्मूत्रक्लीन्नं करिवरशिरस्पर्धि जघनं
मुहुर्निन्द्यं रूपं कविजनविशेश्हैर्गुरु कृतम.ह || 16 ||

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

एको रागिश्हु राजते प्रियतमादेहार्धहारी हरो
नीरागेश्हु जनो विमुक्तललनासङ्गो न यस्मात्परः .
दुर्वारस्मरबाणपन्नगविश्हव्याविद्धमुग्धो जनः
शेश्हः कामविडम्बितान्न विश्हयान्भोक्तुं न मोक्तुं क्शमः || 17 ||

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

अजानन्दाहात्म्यं पततु शलभस्तीव्रदहने
स मीनो.अप्यघ्य़ानाद्वडिशयुतमश्नातु पिशितम.ह .
विजानन्तो.अप्येते वयमिह विपज्जालजटिलान
न मुञ्चामः कामानहह गहनो मोहमहिमा || 18 ||

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

तृश्हा शुश्ह्यत्यास्ये पिबति सलिलं शीतमधुरं
शुधार्तः शाल्यानं कवलयति मांसादिकलितम.ह .
प्रदीप्ते कामाग्नौ सुदृढतरमालिङ्गति वधूं
प्रतीकारं व्याधेः सुखमिति विपर्यस्यति जनः || 19 ||

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

तुङ्गं वेश्म सुताः सतामभिमताः संख्यातिगाः संपदः
कल्याणी दयिता वयश्च नवमित्यघ्य़ानमूढो जनः .
मत्वा विश्वमनश्वरं निविशते संसारकारागृहे
संदृश्य शणभंगुरं तदखिलं धन्यस्तु संन्यस्यति || 20 ||

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

दीना दीनमुखैः सदैव शिशुकैराकृश्ह्टजीर्णाम्बरा
क्रोशद्भिः शुधितैर्निरन्नविधुरा दृश्ह्या न चेद्गेहिनी .
याञ्चाभङ्गभयेन गद्गदगलत्त्रुट्यद्विलीनाक्शरं
को देहीति वदेत्स्वदग्धजठरस्यार्थे मनस्वी पुमान.ह || 21 ||

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

अभिमतमहामनग्रन्थिप्रभेदपटीयसी
गुरुतरगुणग्रामाम्भोजस्फुतोज्ज्वलचन्द्रिका .
विपुलविलसल्लज्जावल्लीवितानकुठारिका
जठरपिठरी दुश्ह्पूरेयं करोति विडम्बनम.ह || 22 ||

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

पुण्ये ग्रामे वने वा महति सितपटच्च्हन्नपालिं कपालिं
ह्यादाय न्यायगर्भद्विजहुतहुतभुग्धूमधूम्रोपकण्ठे .
द्वारं द्वारं प्रविश्ह्टो वरमुदरदरीपूरणाय क्शुधार्तो
मानी प्राणैः सनाथो न पुनरनुदिनं तुल्यकुल्येश्हु दीनः || 23 ||

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

गङ्गातरङ्गकणशीकरशीतलानि
विद्याधराध्युश्हितचारुशिलातलानि .
स्थानानि किं हिमवतः प्रलयं गतानि
यत्सावमानपरपिण्डरता मनुश्ह्याः || 24 ||

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

किं कन्दाः कन्दरेभ्यः प्रलयमुपगता निर्झरा वा गिरिभ्यः
प्रध्वस्ता वा तरुभ्यः सरसफलभृतो वल्कलिन्यश्च शाखाः .
वीक्श्यन्ते यन्मुखानि प्रसभमपगतप्रश्रयाणां खलानां
दुःखाप्तस्वल्पवित्तस्मयपवनवशान्नर्तितभ्रूलतानि || 25 ||

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

पुण्यैर्मूलफलैस्तथा प्रणयिनीं वृत्तिं कुरुश्ह्वाधुना
भूशय्यां नवपल्लवैरकृपणैरुत्तिश्ह्ठ यावो वनम.ह .
क्शुद्राणामविवेकमूढ मनसां यत्रेश्वराणां सदा
वित्तव्याधिविकारविव्हलगिरां नामापि न श्रूयते || 25 ||

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

फलं स्वेच्च्हालभ्यं प्रतिवनमखेदं शितिरुहां
पयः स्थाने स्थाने शिशिरमधुरं पुण्यसरिताम.ह .
मृदुस्पर्शा शय्या सुललितलतापल्लवमयी
सहन्ते सन्तापं तदपि धनिनां द्वारि कृपणाः || 26 ||

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

ये वर्तन्ते धनपतिपुरः प्रार्थनादुःखभाजो
ये चाल्पत्वं दधति विश्हयाक्शेपपर्याप्तबुद्धेः .
तेश्हामन्तःस्फुरितहसितं वासराणि स्मरेयं
ध्यानच्च्हेदे शिखरिकुहरग्रावशय्यानिश्हण्णः || 27 ||

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

ये सन्तोश्हनिरन्तरप्रमुदितस्तेश्हां न भिन्ना मुदो
ये त्वन्ये धनलुब्धसंकुलधियस्तेश्हां न तृश्ह्णा हता .
इत्थं कस्य कृते कृतः स विधिना कीदृक्पदं संपदां
स्वात्मन्येव समाप्तहेममहिमा मेरुर्न मे रोचते || 28 ||

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

भिक्शाहारमदैन्यमप्रतिसुखं भीतिच्च्हिदं सर्वतो
दुर्मात्सर्यमदाभिमानमथनं दुःखौघविध्वंसनम.ह .
सर्वत्रान्वहमप्रयत्नसुलभं साधुप्रियं पावनं
शम्भोः सत्रमवार्यमक्शयनिधिं शंसन्ति योगीश्वराः || 29 ||

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

भोगे रोगभयं कुले च्युतिभयं वित्त नृपालाद्भयं
माने दैन्यभयं बले रिपुभयं रूपे जराया भयम.ह .
शास्त्रे वादिभयं गुणे खलभयं काये कृतान्ताद्भयं
सर्वं वस्तु भयान्वितं भुवि नृणां वैराग्यमेवाभयम.ह || 30 ||

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

आक्रान्तं मरणेन जन्म जरसा चात्युज्वलं यौवनं
सन्तोश्हो धनलिप्सया शमसुखं प्रौढाङ्गनाविभ्रमः .
लोकैर्मत्सरिभिर्गुणा वनभुवो व्यालैनृ.र्पा दुर्जनैः
अस्थैर्येण विभूतयो.अप्युपहता ग्रस्तं न किं केन वा || 31 ||

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

आधिव्याधिशतैर्जनस्य विविधैरारोग्यमुन्मूल्यते
लक्श्मीर्यत्र पतन्ति तत्र विवृतद्वारा इव व्यापदः .
जातं जातमवश्यमाशु विवशं मृत्युः करोत्यात्मसात.ह
तत्किं तेन निरङ्कुशेन विधिना यन्निर्मितं सुस्थिरम.ह || 32 ||

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

भोगास्तुङ्गतरङ्गभङ्गतरलाः प्राणाः क्शणध्वंसिनः
स्तोकान्येव दिनानि यौवनसुखस्फूर्तिः प्रियासु स्थिता .
तत्संसारमसारमेव निखिलं बुद्ध्वा बुधा बोधका
लोकानुग्रहपेशलेन मनसा यत्नः समाधीयताम.ह || 33 ||

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

भोगा मेघवितानमध्यविलसत्सौदामिनीचञ्चला
आयुर्वायुविघट्टिताब्जपटलीलीनाम्बुवद्भङ्गुरम.ह .
लोला यौवनलालसास्तनुभृतामित्याकलय्य द्रुतं
योगे धैर्यसमाधिसिद्धसुलभे बुद्धिं विधध्वं बुधाः || 34 ||

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

आयुः कल्लोललोलं कतिपयदिवसस्थायिनी यौवनश्रीः
अर्थाः संकल्पकल्पा घनसमयतडिद्विभ्रमा भोगपूगाः .
कण्ठाश्लेश्होपगूढं तदपि च न चिरं यत्प्रियाभिः प्रणीतं
ब्रह्मण्यासक्तचित्ता भवत भवभयाम्बोधिपारं तरीतुम.ह || 35 ||

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

कृच्च्ह्रेणामेध्यमध्ये नियमिततनुभिः स्थीयते गर्भवासे
कान्ताविश्लेश्हदुःखव्यतिकरविश्हमो यौवने चोपभोगः .
वामाक्शीणामवघ्य़ाविहसितवसतिवृ.र्द्धभावो.अप्यसाधुः
संसारे रे मनुश्ह्या वदत यदि सुखं स्वल्पमप्यस्ति किंचित.ह || 36 ||

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

व्याघ्रीव तिश्ह्ठति जरा परितर्जयन्ति
रोगाश्च शत्रव इव प्रहरन्ति देहम.ह .
आयुः परिस्रवति भिन्नघटादिवाम्भो
लोकस्तथाप्यहितमाचरतीति चित्रम.ह || 37 ||

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

भोगा भङ्गुरवृत्तयो बहुविधास्तैरेव चायं भवः
तत्कस्येह कृते परिभ्रमत रे लोकाः कृतं चेश्ह्टितैः .
आशापाशशतोपशान्तिविशदं चेतः समाधीयतां
कामोत्पत्तिवशात्स्वधामनि यदि श्रद्धेयमस्मद्वचः || 38 ||

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

ब्रह्मेन्द्रादिमरुद्गणांस्तृणकणान्यत्र स्थितो मन्यते
यत्स्वादाद्विरसा भवन्ति विभवास्त्रैलोक्यराज्यादयः .
भोगः को.अपि स एक एव परमो नित्योदितो जृम्भते
भो साधो क्शणभंगुरे तदितरे भोगे रतिं मा कृथाः || 39 ||

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

सा रम्या नगरी महान्स नृपतिः सामन्तचक्रं च तत.ह
पार्श्वे तस्य च सा विदग्धपरिश्हत्ताश्चन्द्रबिम्बाननाः .
उद्वृत्तः स च राजपुत्रनिवहस्ते बन्दिनस्ताः कथाः
सर्वं यस्य वशादगात्स्मृतिपथं कालाय तस्मै नमः || 40 ||

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

यत्रानेकः क्वचिदपि गृहे तत्र तिश्ह्ठत्यथैको
यत्राप्येकस्तदनु बहवस्तत्र नैको.अपि चान्ते .
इत्थं नेयौ रजनिदिवसौ लोलयन्द्वाविवाक्शौ
कलाः कल्यो भुवनफलके क्रीडति प्राणिशारैः || 41 ||

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

आदित्यस्य गतागतैरहरहः संशीयते जीवितं
व्यापारैर्बहुकार्यभारगुरुभिः कालो.अपि न घ्य़ायते .
दृश्ह्ट्वा जन्मजराविपत्तिमरणं त्रासश्च नोत्पद्यते
पीत्वा मोहमयीं प्रमादमदिरामुन्मत्तभूतं जगत.ह || 42 ||

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

रात्रिः सैव पुनः स एव दिवसो मत्वा मुधा जन्तवो
धावन्त्युद्यमिनस्तथैव निभृतप्रारब्धतत्तत्क्रियाः .
व्यापारैः पुनरुक्तभूत विश्हयैरित्थंविधेनामुना
संसारेण कदर्थिता वयमहो मोहान्न लज्जामहे || 43 ||

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

न ध्यातं पदमीश्वरस्य विधिवत्संसारविच्च्हित्तये
स्वर्गद्वारकवाटपाटनपटुर्धर्मो.अपि नोपार्जितः .
नारी पीनपयोधरोरुयुगलं स्वप्ने.अपि नालिङ्गितं
मातुः केवलमेव यौवनवनच्च्हेदे कुठारा वयम.ह || 44 ||

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

नाभ्यस्ता प्रतिवादिवृन्ददमनी विद्या विनीतोचिता
खड्गाग्रैः करिकुम्भपीठदलनैर्नाकं न नीतं यशः .
कान्ताकोमलपल्लवाधररसः पीतो न चन्द्रोदये
तारुण्यं गतमेव निश्ह्फलमहो शून्यालये दीपवत.ह || 45 ||

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

विद्या नाधिगता कलङ्करहिता वित्तं च नोपार्जितं
शुश्रूश्हापि समाहितेन मनसा पित्रोर्न संपादिता .
आलोलायतलोचनाः प्रियतमाः स्वप्ने.अपि नालिङ्गिताः
कालो.अयं परपिण्डलोलुपतया काकैरिव प्रेर्यते || 46 ||

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

वयं येभ्यो जाताश्चिरपरिचिता एव खलु ते
समं यैः संवृद्धाः स्मृतिविश्हयतां ते.अपि गमिताः .
इदानीमेते स्मः प्रतिदिवसमासन्नपतना
गतास्तुल्यावस्थां सिकतिलनदीतीरतरुभिः || 47 ||

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

आयुर्वर्श्हशतं नृणां परिमितं रात्रौ तदर्धं गतं
तस्यार्ध्यस्य परस्य चार्धमपरं बालत्ववृद्धत्वयोः .
शेश्हं व्याधिवियोगदुःखसहितं सेवादिभिर्नीयते
जीवे वारितरङ्गचञ्चलतरे सौख्यं कुतः प्राणिनाम.ह || 48 ||

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

क्शणं बालो भूत्वा क्शणमपि युवा कामरसिकः
क्शणं वित्तैर्हीनः क्शणमपि च संपूर्णविभवः .
जराजीर्णैरङ्गैर्नट इव वलीमण्डिततनुः
नरः संसारान्ते विशति यमधानीयवनिकाम.ह || 49 ||

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

त्वं राजा वयमप्युपासितगुरुप्रघ्य़ाभिमानोन्नताः
ख्यातस्त्वं विभवैर्यशांसि कवयो दिक्शु प्रतन्वन्ति नः .
इत्थं मानधनातिदूरमुभयोरप्यावयोरन्तरं
यद्यस्मासु पराङ्मुखो.असि वयमप्येकान्ततो निःस्पृहाः || 50 ||

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

अर्थानामीशिश्हे त्वं वयमपि च गिरामीश्महे यावदर्थं
शूरस्त्वं वादिदर्पव्युपशमनविधावक्शयं पाटवं नः .
सेवन्ते त्वां धनाढ्या मतिमलहतये मामपि श्रोतुकामा
मय्यप्यास्था न ते चेत्त्वयि मम नितरामेव राजन्ननास्था || 51 ||

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

वयमिह परितुश्ह्टा वल्कलैस्त्वं दुकूलैः
सम इव परितोश्हो निर्विशेश्हो विशेश्हः .
स तु भवतु दरिद्रो यस्य तृश्ह्णा विशाला
मनसि च परितुश्ह्टे को.अर्थवान्को दरिद्रः || 52 ||

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

फलमलमशनाय स्वादु पानाय तोयं
शितिरपि शयनार्थं वाससे वल्कलं च .
नवधनमधुपानभ्रान्तसर्वेन्द्रियाणां
अविनयमनुमन्तुं नोत्सहे दुर्जनानाम.ह || 53 ||

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

अशीमहि वयं भिक्शामाशावासो वसीमहि .
शयीमहि महीपृश्ह्ठे कुर्वीमहि किमीश्वरैः || 54 ||

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

न नटा न विटा न गायका
न च सभ्येतरवादचुञ्चवः .
नृपमीक्शितुमत्र के वयं
स्तनभारानमिता न योश्हितः || 55 ||

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

विपुलहृदयैरीशैरेतज्जगज्जनितं पुरा
विधृतमपरैर्दत्तं चान्यैर्विजित्य तृणं यथा .
इह हि भुवनान्यन्ये धीराश्चतुर्दश भुञ्जते
कतिपयपुरस्वाम्ये पुंसां क एश्ह मदज्वरः || 56 ||

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

अभुक्तायां यस्यां क्शणमपि न जातं नृपशतः
भुवस्तस्या लाभे क इव बहुमानः क्शितिभृताम.ह .
तदंशस्याप्यंशे तदवयवलेशे.अपि पतयो
विश्हादे कर्तव्ये विदधति जडाः प्रत्युत मुदम.ह || 57 ||

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

मृत्पिण्डो जलरेखया वलयितः सर्वो.अप्ययं नन्वणुः
स्वांशीकृत्य तमेव संगरशतै राघ्य़ां गणा भुञ्जते .
ते दद्युर्ददतो.अथवा किमपरं शुद्रा दरिद्रा भृशं
धिग्धिक्तान्पुरुश्हाधमान्धनकणान्वाञ्च्हन्ति तेभ्यो.अपि ये || 58 ||

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

स जातः को.अप्यासीन्मदनरिपुणा मूर्ध्नि धवलं
कपालं यस्योच्यैर्विनिहितमलंकारविधये .
नृभिः प्राणत्राणप्रवणमतिभिः कैश्चिदधुना
नमद्भिः कः पुंसामयमतुलदर्पज्वरभरः || 59 ||

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

परेश्हां चेतांसि प्रतिदिवसमाराध्य बहुधा
प्रसादं किं नेतुं विशसि हृदय क्लेशकलितम.ह .
प्रसन्ने त्वय्यन्तः स्वयमुदितचिन्तामणिगणो
विविक्तः संकल्पः किमभिलश्हितं पुश्ह्यति न ते || 60 ||

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

परिभ्रमसि किं मुधा क्वचन चित्त विश्राम्यतां
स्वयं भवति यद्यथा भवति तत्तथा नान्यथा .
अतीतमननुस्मरन्नपि च भाव्यसंकल्पयन
नतर्कितसमागमाननुभवामि भोगानहम.ह || 61 ||

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

एतस्माद्विरमेन्द्रियार्थगहनादायासकादाश्रय
श्रेयोमार्गमशेश्हदुःखशमनव्यापारदक्शं क्शणात.ह .
स्वात्मीभावमुपैहि संत्यज निजां कल्लोललोलां गतिं
मा भूयो भज भङ्गुरां भवरतिं चेतः प्रसीदाधुना || 62 ||

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

मोहं मार्जय तामुपार्जय रतिं चन्द्रार्धचूडामणौ
चेतः स्वर्गतरङ्गिणीतटभुवामासङ्गमङ्गीकुरु .
को वा वीचिश्हु बुद्बुदेश्हु च तडिल्लेखासु च श्रीश्हु च
ज्वालाग्रेश्हु च पन्नगेश्हु च सुहृद्वर्गेश्हु च प्रत्ययः || 63 ||

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

चेतश्चिन्तय मा रमां सकृदिमामस्थायिनीमास्थया
भूपालभ्रुकुटीकुटीविहरणव्यापारपण्याङ्गनाम.ह .
कन्थाकञ्चुकिनः प्रविश्य भवनद्वाराणि वाराणसीः
अथ्यापङ्क्तिश्हु पाणिपात्रपतितां भिक्शामपेक्शामहे || 64 ||

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

अग्रे गीतं सरसकवयः पार्श्वयोर्दाक्शिणात्याः
पश्चाल्लीलावलयरणितं चामरग्राहिणीनाम.ह .
यद्यस्त्वेवं कुरु भवरसास्वादने लम्पटत्वं
नो चेच्चेतः प्रविश सहसा निर्विकल्पे समाधौ || 65 ||

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

प्राप्ताः श्रियः सकलकामदुधास्ततः किं
न्यस्तं पदं शिरसि विद्विश्हतां ततः किं .
संपादिताः प्रणयिनो विभवैस्ततः किं
कल्पस्थितास्तनुभृतां तनवस्ततः किम.ह || 66 ||

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

भक्तिर्भवे मरणजन्मभयं हृदिस्थं
स्नेहो न बन्धुश्हु न मन्मथजा विकाराः .
संसर्गदोश्हरहिता विजना वनान्ता
वैराग्यमस्ति किमितः परमर्थनीयम.ह || 67 ||

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

तस्मादनन्तमजरं परमं विकासि
तद्ब्रह्म चिन्तय किमेभिरसद्विकल्पैः .
यस्यानुश्हङ्गिण इमे भुवनाधिपत्य-
भोगादयः कृपणलोकमता भवन्ति || 68 ||

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

पातलमाविशसि यासि नभो विलङ्घ्य
दिङ्मण्डलं भ्रमसि मानस चापलेन .
भ्रान्त्यापि जातु विमलं कथमात्मनीनं
न ब्रह्म संस्मरसि निवृ.र्तिमेशि येन || 69 ||

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

किं वेदैः स्मृतिभिः पुराणपठनैः शास्त्रैर्महाविस्तरैः
स्वर्गग्रामकुटीनिवासफलदैः कर्मक्रियाविभूमैः .
मुक्त्वैकं भवदुःखभाररचनाविध्वंसकालानलं
स्वात्मानन्दपदप्रवेशकलनं शेश्हैर्वणिग्वृत्तिभिः || 70 ||

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

यतो मेरुः श्रीमान्निपतति युगान्ताग्निवलितः
समुद्रा शुश्ह्यन्ति प्रचुरमकरग्राहनिलयाः .
धरा गच्च्हत्यन्तं धरणिधरपादैरपि धृता
शरीरे का वार्ता करिकलभकर्णाग्रचपले || 71 ||

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

गात्रं संकुचितं गतिर्विगलिता भ्रश्ह्टा च दन्तावलि-
दृ.र्श्ह्टिर्नश्यति वर्धते बधिरता वक्त्रं च लालायते .
वाक्यं नाद्रियते च बान्धवजनो भार्या न शुश्रूश्हते
हा कश्ह्टं पुरुश्हस्य जीर्णवयसः पुत्रो.अप्यमित्रायते || 72 ||

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

वर्णं सितं झटिति वीक्श्य शिरोरुहाणां
स्थानं जरा परिभवस्य तदा पुमांसम.ह .
आरोपितास्थिशतकं परिहृत्य यान्ति
चण्डालकूपमिव दूरतरं तरुण्यः || 73 ||.

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

यावत्स्वस्थमिदं शरीरमरुजं यावज्जरा दूरतो
यावच्चेन्द्रियशक्तिरप्रतिहता यावत्क्शयो नायुश्हः .
आत्मश्रेयसि तावदेव विदुश्हा कार्यः प्रयत्नो महान
संदीप्ते भवने तु कूपखननं प्रत्युद्यमः कीदृशः || 74 ||

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

तपस्यन्तः सन्तः किमधिनिवसामः सुरनदीं
गुणोदारान्दारानुत परिचरामः सविनयम.ह .
पिबामः शास्त्रौघानुत विविधकाव्यामृतरसान
न विद्मः किं कुर्मः कतिपयनिमेश्हायुश्हि जने || 75 ||

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

दुराराध्याश्चामी तुरगचलचित्ताः क्शितिभुजो
वयं च स्थूलेच्च्हाः सुमहति फले बद्धमनसः .
जरा देहं मृत्युर्हरति दयितं जीवितमिदं
सखे नान्यच्च्ह्रेयो जगति विदुश्हो.अन्यत्र तपसः || 76 ||

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

माने म्लायिनि खण्डिते च वसुनि व्यर्थे प्रयाते.अर्थिनि
क्शीणे बन्धुजने गते परिजने नश्ह्टे शनैर्यौवने .
युक्तं केवलमेतदेव सुधियां यज्जह्नुकन्यापयः-
पूतग्रावगिरीन्द्रकन्दरतटीकुञ्जे निवासः क्वचित.ह || 77 ||

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

रम्याश्चन्द्रमरीचयस्तृणवती रम्या वनान्तःस्थली
रम्यं साधुसमागमावतसुखं काव्येश्हु रम्याः कथाः .
कोपोपाहितबाश्ह्पबिन्दुतरलं रम्यं प्रियाया मुखं
सर्वं रम्यमनित्यतामुपगते चित्ते न किञ्चित्पुनः || 78 ||

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

रम्यं हर्म्यतलं न किं वसतये श्रव्यं न गेयादिकं
किं वा प्राणसमासमागमसुखं नैवाधिकप्रीतये .
किंतु भ्रान्तपतङ्गपक्शपवनव्यालोलदीपाङ्कुर-
च्च्हायाचञ्चलमाकलय्य सकलं सन्तो वनान्तं गताः || 79 ||

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

आसंसारात्त्रिभुवनमिदं चिन्वतां तात तादृ-
ङ्नैवास्माकं नयनपदवीं श्रोत्रमार्गं गतो वा .
यो.अयं धत्ते विश्हयकरिणीगाढगूढाभिमान-
क्शीबस्यान्तःकरणकरिणः संयमानायलीलाम.ह || 80 ||

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

यदेतत्स्वच्च्हन्दं विहरणमकार्पण्यमशनं
सहार्यैः संवासः श्रुतमुपशमैकव्रतफलम.ह .
मनो मन्दस्पन्दं बहिरपि चिरस्यापि विमृशन
न जाने कस्यैश्ह परिणतिरुदारस्य तपसः || 81 ||

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

जीर्णा एव मनोरथाश्च हृदये यातं च तद्यौवनं
हन्ताङ्गेश्हु गुणाश्च वन्ध्यफलतां याता गुणघ्य़ैर्विना .
किं युक्तं सहसाभ्युपैति बलवान्कालः कृतान्तो.अक्शमी
हा घ्य़ातं मदनान्तकाङ्घ्रियुगलं मुक्त्वास्ति नान्या गतिः || 82 ||

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

महेश्वरे वा जगतामधीश्वरे
जनार्दने वा जगदन्तरात्मनि .
न वस्तुभेदप्रतिपत्तिरस्ति मे
तथापि भक्तिस्तरुणेन्दुशेखरे || 83 ||

Between the great Lord of the universe, Shiva.

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