Anatma Shri Vigarhanam (The condemnation of false glory) - Sanskrit Text, Translation, Brief Commentary, Word-for-word meaning, and Chanting
अनात्मश्रीविगर्हणम्
Anātmaśrīvigarhaṇam
The condemnation of false glory
Anātmaśrīvigarhaṇam (Anatma Shri Vigharhanam) or The Condemnation of False Glory is a hymn (stotram) attributed to Sri Shankara Bhagavadpada Acharya. This article contains the Sanskrit text, along with English translation and word-for-word meaning of the hymn. It also contains a brief commentary, Roman transliteration, prose order in Sanskrit and an audio file containing the chanting of the hymn.
Please click on the links below to navigate to the relevant section.
Sanskrit Text, English Transliteration and English Translation
Sanskrit Text, English Transliteration and English Translation
लब्धा विद्या राजमान्या ततः किं
प्राप्ता सम्पत्प्राभवाढ्या ततः किम् ।
भुक्ता नारी सुन्दराङ्गी ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥१॥
labdhā vidyā rājamānyā tataḥ kiṃ
prāptā sampatprābhavāḍhyā tataḥ kim |
bhuktā nārī sundarāṅgī tataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt ||1||
So what if you have gained knowledge that is respected (even) by the king? So what if you have earned wealth that is eminent and opulent? So what if you have have enjoyed a beautiful woman? For a person who has not directly realised his own Self, these are all pointless.
केयूराद्यैर्भूषितो वा ततः किं
कौशेयाद्यैरावृतो वा ततः किम्।
तृप्तो मृष्टान्नादिना वा ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥ २॥
keyūrādyairbhūṣito vā tataḥ kiṃ
kauśeyādyairāvṛto vā tataḥ kim|
tṛpto mṛṣṭānnādinā vā tataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt || 2||
So what if you have adorned yourself with upper arm bracelet and other ornaments? So what if you have covered yourself with silken and other (garments)? So what if you have enjoyed boiled and fried rice, and other (tasty food)? For a person who has not directly realised his own Self, these are all pointless.
दृष्टा नाना चारुदेशास्ततः किं
पुष्टाश्चेष्टा बन्धुवर्गास्ततः किम्।
नष्टं दारिद्र्यादिदुःखं ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥ ३॥
dṛṣṭā nānā cārudeśāstataḥ kiṃ
puṣṭāśceṣṭā bandhuvargāstataḥ kim|
naṣṭaṃ dāridryādiduḥkhaṃ tataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt || 3||
So what if you have seen (visited) various loverly countries? So what if you are liked and enquired after by your clan of relatives? So what if you have overcome poverty and other sorrows? For a person who has not directly realised his own Self, these are all pointless.
स्नातस्तीर्थे जह्नुजादौ ततः किं
दानं दत्तं द्व्यष्टसंख्यं ततः किम् ।
जप्ता मन्त्राः कोटिशो वा ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥ ४॥
snātastīrthe jahrujādau tataḥ kiṃ
dānaṃ dattaṃ dvyaṣṭasaṃkhyaṃ tataḥ kim |
japtā mantrāḥ koṭiśo vā tataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt || 4||
So what if you have bathed in holy rivers like Ganga and others? So what if you have given sixteen types of ritual donations? So what if you chanted crores of mantras? For a person who has not directly realised his own Self, these are all pointless.
गोत्रं सम्यग्भूषितं वा ततः किं
गात्रं भस्माच्छादितं वा ततः किम् ।
रुद्राक्षादिः सन्धृतो वा ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥५॥
gotraṃ samyagbhūṣitaṃ vā tataḥ kiṃ
gātraṃ bhasmācchāditaṃ vā tataḥ kim |
rudrākṣādiḥ sandhṛto vā tataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt ||5||
So what if you are from a well-honoured (reknown) lineage? So what if your body is smeared with holy ash? So what if you wear prayer beads and other (sacred items)? For a person who has not directly realised his own Self, these are all pointless.
अन्नैर्विप्रास्तर्पिता वा ततः किं
यज्ञैर्देवास्तोषिता वा ततः किम् ।
कीर्त्या व्याप्ताः सर्वलोकास्ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥६॥
annairviprāstarpitā vā tataḥ kiṃ
yajñairdevāstoṣitā vā tataḥ kim |
kīrtyā vyāptāḥ sarvalokāstataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt ||6||
So what if you have pleased sages by (providing them) food? So what if you have appeased gods by (offering them) sacrificial oblations? So what if your fame has pervaded all the worlds? For a person who has not directly realised his own Self, these are all pointless.
काय: क्लिष्टश्चोपवासैस्ततः किं
लब्धाः पुत्राः स्वीयपत्न्यास्ततः किम्।
प्राणायामः साधितो वा ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥७॥
kāya: kliṣṭaścopavāsaistataḥ kiṃ
labdhāḥ putrāḥ svīyapalyāstataḥ kim|
prāṇāyāmaḥ sādhito vā tataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt ||7||
So what if you have tormented your body by (undertaking religious) fasts? So what if you have obtained wives and children of your own? So what if you have mastered yogic breathing? For a person who has not directly realised his own Self, these are all pointless.
युद्धे शत्रुर्निर्जितो वा ततः किं
भूयो मित्रैः पूरितो वा ततः किम्।
योगैः प्राप्ताः सिद्धयो वा ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभ् ऽभूत् ॥ ८ ॥
yuddhe śatrurnirjito vā tataḥ kiṃ
bhūyo mitraiḥ pūrito vā tataḥ kim|
yogaiḥ prāptāḥ siddhayo vā tataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bh ’bhūt || 8 ||
So what if you have conquered your enemies in war? So what if you are filled with friends? So what if you have obtained yogic powers through (various) yogas? For a person who has not directly realised his own Self, these are all pointless.
अब्धिः पद्भ्यां लङ्घितो वा ततः किं
वायुः कुम्भे स्थापितो वा ततः किम् ।
मेरुः पाणावुद्धृतो वा ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥ ९ ॥
abdhiḥ padbhyāṃ laṅghito vā tataḥ kiṃ
vāyuḥ kumbhe sthāpito vā tataḥ kim |
meruḥ pāṇāvuddhṛto vā tataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt || 9 ||
So what if you have crossed the ocean on your feet? So what if you have held the breath in your lungs (for extended periods)? So what if you have lifted the Meru (mountain)? For a person who has not directly realised his own Self, these are all pointless.
क्ष्वेलः पीतो दुग्धवद्वा ततः किं
वह्निर्जग्धो लाजवद्वा ततः किम् ।
प्राप्तश्चार: पक्षिवत्खे ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥ १० ॥
kṣvelaḥ pīto dugdhavadvā tataḥ kiṃ
vahnirjagdho lājavadvā tataḥ kim |
prāptaścāra: pakṣivatkhe tataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt || 10 ||
So what if you have drunk cow’s urine as if it was milk? So what if you have eaten fire, as if it was fried grain? So what if you have attained the power to wander in the sky, like a bird? For a person who has not directly realised his own Self, these are all pointless.
बद्धाः सम्यक्पावकाद्यास्ततः किं
साक्षाद्विद्धा लोहवर्यास्ततः किम् ।
लब्धो निक्षेपोऽञ्जनाद्यैस्ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥११॥
baddhāḥ samyakpāvakādyāstataḥ kiṃ
sākṣādviddhā lohavaryāstataḥ kim |
labdho nikṣepo’ñjanādyaistataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt ||11||
So what if you have gained control over fire and other natural elements? So what if you have directly pierced through the toughest of metals? So what if you have found hidden treasures through the practice of tantra? For a person who has not directly realised his own Self, these are all pointless.
भूपेन्द्रत्वं प्राप्तमुर्व्यां ततः किं
देवेन्द्रत्वं सम्भृतं वा ततः किम् ।
मुण्डीन्द्रत्वं चोपलब्धं ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥ १२॥
bhūpendratvaṃ prāptamurvyāṃ tataḥ kiṃ
devendratvaṃ sambhṛtaṃ vā tataḥ kim |
muṇḍīndratvaṃ copalabdhaṃ tataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt || 12||
So what if you have gained lordship of all the kings on earth? So what if you have gained lordship of all gods, in full measure? So what if you have also gained lordship of all ascetics? For a person who has not directly realised his own Self, these are all pointless.
मन्त्रैः सर्वः स्तम्भितो वा ततः किं
बाणैर्लक्ष्यो भेदितो वा ततः किम् ।
कालज्ञानं चापि लब्धं ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥ १३॥
mantraiḥ sarvaḥ stambhito vā tataḥ kiṃ
bāṇairlakṣyo bhedito vā tataḥ kim |
kālajñānaṃ cāpi labdhaṃ tataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt || 13||
So what if you have frozen all things by (chanting powerful) mantras? So what if you have split the target asunder with arrows? So what even if you have gained knowledge of time (past, present and future)? For a person who has not directly realised his own Self, these are all pointless.
कामातङ्कः खण्डितो वा ततः किं
कोपावेश: कुण्ठितो वा ततः किम् ।
लोभाश्लेषो वर्जितो वा ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥१४॥
kāmātaṅkaḥ khaṇḍito vā tataḥ kiṃ
kopāveśa: kuṇṭhito vā tataḥ kim |
lobhāśleṣo varjito vā tataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt ||14||
So what if you have cut-off the affliction of desire? So what if you have blunted the frenzy of anger? So what if you have shunned the embrace of greed? For a person who has not directly realised his own Self, these are all pointless.
मोहध्वान्तः पेषितो वा ततः किं
जातो भूमौ निर्मदो वा ततः किम् ।
मात्सर्यार्तिर्मीलिता वा ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥ १५ ॥
mohadhvāntaḥ peṣito vā tataḥ kiṃ
jāto bhūmau nirmado vā tataḥ kim |
mātsaryātimalitā vā tataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt || 15 ||
So what if you have crushed the darkness of ignorance? So what if you have been born with humility on the earth? So what if you have made the disease of envy to disappear? For a person who has not directly realised his own Self, these are all pointless.
धातुर्लोकः साधितो वा ततः किं
विष्णोर्लोको वीक्षितो वा ततः किम् ।
शम्भोर्लोकः शासितो वा ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥ १६ ॥
dhāturlokaḥ sādhito vā tataḥ kiṃ
viṣṇorloko vīkṣito vā tataḥ kim |
śambhorlokaḥ śāsito vā tataḥ kiṃ
yena svātmā naiva sākṣātkṛto’bhūt || 16 ||
So what if you have mastered the world made of elementary matter? So what if you have seen the world of Vishnu? So what if you have ruled the world of Shiva? For a person who has not directly realised his own Self, these are all pointless.
यस्येदं हृदये सम्यगनात्मश्रीविगर्हणम्।
सदोदेति स एवात्मसाक्षात्कारस्य भाजनम्॥१७॥
yasyedaṃ hṛdaye samyaganātmaśrīvigarhaṇam|
sadodeti sa evātmasākṣātkārasya bhājanam||17||
He alone is deserving of Self realization, in whose mind this condemnation of false glory arises strongly and constantly.
अन्ये तु मायिकजगद्भ्रान्तिव्यामोहमोहिताः ।
न तेषां जायते क्वापि स्वात्मसाक्षात्कृतिर्भुवि ॥ १८ ॥
anye tu māyikajagadbhrāntivyāmohamohitāḥ |
na teṣāṃ jāyate kvāpi svātmasākṣātkṛtirbhuvi || 18 ||
The others are deluded by the perplexity caused by the delusions of the illusory world. They cannot attain Self realization in this world, whatsoever.
Anātmaśrīvigarhaṇam (The condemnation of false glory), a philosophical hymn attributed to Śri Śaṅkara Bhagavadpāda āchārya, consists of 18 verses (ślokas), aimed at creating dispassion (vairagyam) in the readers, listeners and chanters of the hymn.
In this hymn, Śaṅkarāchārya’s intention is not really to criticise worldly accomplishmens, but rather to urge the seekers to maintain their focus on the highest goal, which is the realization of the true Self.
According to the philoshophy of Advaita Vedanta (Non-dualism or Monism), all the goals and desires of human beings can be grouped into four categories as follows:
1) Survival and comfort (artha)
2) Pleasure and entertainment (kāmā)
3) Right conduct and virtue (dharma)
4) Liberation (mokṣa)
The above four categories are ordered from the lowest to the highest. The lowest category (artha) corresponds to high priority but minimal benefit, whereas the highest category (mokṣa) corresponds to low priority but greatest benefit. This is a progressive arrangement, wherein usually the lower goal needs to be achieved first, before the higher goal can be taken up.
Thus when a person lacks basic needs such as food, clothing and shelter, it is difficult for him to pay attention to “right conduct” and “liberation”. However, once his basic needs are fulfilled, he will then seek the next level – pleasure and entertainment. Once he is confident of comfort and pleasure in his current life, he then wants to ensure comfort and pleasure in the after-life too, and thus embarks on charitable causes through which he gains virtue (puṇyam) so that he can go to heaven after death.
According to Advaita Vedanta, the first three categories are of limited benefit, due to the following three inherent flaws present in each of these three caegories:
(1) They are never fully satisfying – any amount of achievement still leaves one wantnig even more.
(2) They are mixed with sorrow – achieving these goals does not eliminate sorrow (there is sorrow involved in acquiring them, in maintaining them, and in losing them).
(3) They are not permanent – the results of all such achievements are short-lived; wealth, fame and beauty will end with death; even the afterlife in higher worlds will end when the virtue (puṇyam) is exhausted, and he will be reborn in the world.
However, the fourth category (mokṣa) is free from the above-mentioned defects, and is the highest goal for any human being. In order to understand the importance of this highest goal or liberation, one needs to have a dispassionate view of the limitations of the first three categories.
Usualy, the mind and ego (which are not part of the true Self) get attached to the achievements of the first three categories (artha, kāmā and dharma) and we tend to rest on our laurels, thinking that we have “achieved” some “glory” in life. These so called achievements may vary from simple things such as good clothing, tasty food and fancy ornaments to slightly more important things such as education, family and lineage to even more important things such as charity, religious practices and yogic and tantric powers. It is quite easy to get caught in this web of “achievements” or “glory” and assume that we have made something of our lives; that our life has been meanigful.
However, since the highest purpose in life is Liberation through Self-realization, we must see these “glories” for what they are – they are “false glories” and need to be condemned by the true seeker, so that they can be set aside, and the search for the true Self can proceed further.
While it is comparatively easy to recognize that worldly possessions are not really glories for a spiritual seeker, it is more difficult to recognize other, rarer achievements as detrimental to the highest goal. For example, a person may start out as a sincere seeker of Self-realization, and practice yoga, pranayama and meditation. As the practice intensifies, it is natural that a sincere practitioner will acquire some unusual powers (yogic powers). At that point, the person may feel that he has “achieved” some glory, and get stuck at that stage, instead of continuing until the ultimate goal of Self realization.
Verses 1 to 3: The limitations of some common glories
Each verse (up to verse 16) ends with the same refrain in the last quarter (pāda) of each verse - “by one who has not directly realized his own Self”. This is preceded by various achievements or glories mentioned in the first three quarters of these verses. The intention is to question the value of such false glories, and to remind the seeker that all achievements are useless, unless the the true Self has been directly realized.
In the first three verses, Śaṅkarāchārya points out the limitations of common achievements such as knowledge, wealth, woman, ornaments, clothes, food, travel and the support of relatives.
Verses 4 to 6: The limitations of religious practices
In the next three verses, the the hymn points out the limitations of reglious practices such as pilgrimage, charity, prayers, usage of religious accessories (such as holy ash and prayer beads), feeding sages and offering sacrificial oblations.
It must be noted that the intention is not to condemn religious practice per se. It is only to say that these practices must ultimately lead to Self realization. If religion does not lead to spirituality, then it is of little value, and gives credence to the notion amongst some that “religion is the opiate of the masses”. However, in the beginning stages, religious practices can be a useful tool for channelling the efforts of a true seeker.
Verse 7 and 8: The limitations of penance, progeny and valour
In the next two verses, the the hymn points out the limitations of penances (such as fasting and breath control), progeny and valourous deeds. Here again, the same disclaimer is applicable. The intention is not to discourage penance, progeny or valour, but to point out the higher goal of Self realization.
Verses 9 to 11: The limitations of yogic powers
The hymn then moves on to comparatively higher-level achievements or glories – those related to yoga and even tantra. Śaṅkarāchārya dedicates five verses (9 to 13) to address these achievements. For an ardent seeker, these achievements / glories pose a bigger risk of distraction, because he recognizes these are signs of spiritual progress, and he may prematurely and falsely assume that he has already realized the Self. This is the reason why Patanjali too, in his “Yoga Sutras”, cautions the yogi to not be distracted by the various “siddhis” or yogic powers.
In verses 9 to 11, the hymn lists a few powers which may appear supernatural to the common man, such as walking on water, holding the breath, lifting heavy objects, strong digestive power, out-of-body experience, control over natural forces and matter, etc.
Verse 12 and 13: The limitations of higher yogic powers
In verses 12 and 13, the hymn talks about higher yogic powers such as the ability to control other creatures (kings, deities and ascetics), and knowledge of past, present and future happenings.
While these may appear to be superhuman achievements, Śaṅkarāchārya simply asks “so what?” (tataḥ kim), meaning, these glories are limited by space and time. In fact, these powers are possible only in the realm of duality. When you realize your true Self, then all duality disappears, and you understand that in reality there was no extra-ordinary power. This is similar to a dream, in which you perform wonderful miracles like controlling the whole world, but then you wake up and realize that the entire dream world was created, sustained and destroyed in you. There was, really speaking, nothing other than you.
Verse 14 and 15: The limitations of self control
Having addressed various levels of external false glories, Śaṅkarāchārya then moves on what could perhaps be the highest level of false glory in which a seeker can get stuck – namely, the false sense of achievement derived from self-control.
In Advaita Vedanta, a set of four pre-conditions are specified for a person to be eligible for Self-realization. These are referred to as sādhana-chatuṣṭhayam or the four-fold means, consisting of:
1. Dispassion for worldly and heavely objects and experiences (vairāgyam)
2. Discrimination between Self and non-Self (vivekaḥ)
3. Discipline (śamādhi ṣatka sampatti – a group of six qualities such as control of the mind, control of sense organs, withdrawal from sense objects, forbearance, faith and focus)
4. Desire for liberation (mumukṣutvam)
The seeker must remember that meeting the above four pre-conditions does not automatically guarantee Self-realization. It only makes him eligible for knowing the Self. In other words, these pre-requisites are necessary, but not sufficient for Self-realization. Achievement of the four-fold means is not enough. This should be followed by the three activities required for the knowledge of the true Self:
1. Learning the Truth, from guru and scriptures (śhravaṇam)
2. Contemplating on the truth (mananam)
3. Internalizing the Truth (nididhyāsanam)
Therefore the hymn points out the limitations of overcoming the ‘’internal enemies” such as desire, anger, greed, ignorance, envy, etc.
Verse 16: The limitations of heavenly worlds
In the 16th verse, Śaṅkarāchārya also points out the limitations of heavenly worlds. Even if a person reaches higher worlds through penance and rituals, he person is still not liberated. He continues to be subject to the laws of karma, and therefore subject to the sorrows of rebirth in various worlds. The solution is to surpass all karma and to be fully liberated by realizing the true Self.
Therefore the hymn points out the limitation of higher worlds such as those of Vishnu and Shiva.
Verses 17 and 18: Conclusion
The final two verses (which are set in a different meter) conclude with the reason for the condemnation of the various false glories mentioned in the previous 16 verses. Only a person who is constantly aware that such false glories of the external world are really meaningless will be capable of realizing true glory of the true Self. Conversely, if a person takes these false glories to be real achievements, he will be living in delusion that he has achieved something great, and thus will not be able to realize is true Self.
Split-sandhis, Prose Order and Word-for-word Meaning
Verse-1
लब्धा विद्या राज-मान्या ततः किं
प्राप्ता सम्पत्-प्राभव-आढ्या ततः किम् ।
भुक्ता नारी सुन्दर-अङ्गी ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥१॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) राज-मान्या विद्या लब्धा ततः किं (अभूत्) (अतवा) प्राभव-आढ्या-सम्पत् प्राप्ता ततः किम् (अभूत्) (अतवा) सुन्दर-अङ्गी नारी भुक्ता ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him राज-मान्या respected by the king विद्या knowledge लब्धा having gained ततः किं so what? प्राभव-आढ्या-सम्पत् eminent and opulent wealth प्राप्ता having attained ततः किम् so what? सुन्दर-अङ्गी beautiful-limbed नारी woman भुक्ता having enjoyed ततः किं अभूत् so what?
केयूर-आद्यैः-भूषितः वा ततः किं
कौशेय-आद्यैः-आवृतः वा ततः किम्।
तृप्तः मृष्टान्न-आदिना वा ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥ २॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) केयूर-आद्यैः भूषितः वा ततः किं (अभूत्) कौशेय-आद्यैः आवृतः वा ततः किम् (अभूत्) मृष्टान्न-आदिना तृप्तः वा ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him केयूर-आद्यैः with upper arm bracelet, etc. भूषितः adorned वा or ततः किं so what? कौशेय-आद्यैः with silken (garments), etc. आवृतः covered वा or ततः किम् so what? मृष्टान्न-आदिना by boiled and fried rice, etc. तृप्तः satisfied वा or ततः किं अभूत् so what?
दृष्टा नाना चारु-देशाः-ततः किं
पुष्टाः-च-इष्टा: बन्धु-वर्गाः-ततः किम्।
नष्टं दारिद्र्य-आदि-दुःखं ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥ ३॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) नाना चारु-देशाः दृष्टा ततः किं (अभूत्) (अतवा) इष्टा: बन्धु-वर्गा: च पुष्टाः ततः किम् (अभूत्) (अतवा) दारिद्र्य-आदि दुःखं नष्टं ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him नाना various चारु-देशाः lovely countries दृष्टा having been seen ततः किं so what? इष्टा: liked बन्धु-वर्गा: clan of relatives च and पुष्टाः enquired ततः किम् so what? दारिद्र्य-आदि poverty, etc. दुःखं sorrow नष्टं destroyed ततः किं अभूत् so what?
स्नातः-तीर्थे जह्नुजा-आदौ ततः किं
दानं दत्तं द्वि-अष्ट-संख्यं ततः किम् ।
जप्ता मन्त्राः कोटिशः वा ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥ ४॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) जह्नुजा-आदौ तीर्थे स्नातः ततः किं (अभूत्) (अतवा) द्वि-अष्ट-संख्यं दानं दत्तं ततः किम् (अभूत्) कोटिशः मन्त्राः जप्ता वा ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him जह्नुजा-आदौ Ganges, etc. तीर्थे in holy rivers स्नातः having bathed ततः किं so what? द्वि-अष्ट-संख्यं दानं sixteen types of ritual donations दत्तं having given ततः किम् so what कोटिशः crores of मन्त्राः mantras जप्ता having chanted वा or ततः किं अभूत् so what?
गोत्रं सम्यक्-भूषितं वा ततः किं
गात्रं भस्म-आच्छादितं वा ततः किम् ।
रुद्राक्ष-आदिः सं-धृतः वा ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥५॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) सम्यक्-भूषितं गोत्रं वा ततः किं (अभूत्) (अतवा) भस्म-आच्छादितं गात्रं वा ततः किम् (अभूत्) (अतवा) रुद्राक्ष-आदिः सं-धृतः वा ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him सम्यक्-भूषितं well honoured (reknown) गोत्रं lineage वा or ततः किं so what? भस्म-आच्छादितं covered by holy ash गात्रं body वा or ततः किम् so what? रुद्राक्ष-आदिः prayer beads, etc. सं-धृतः well worn वा or ततः किं अभूत् so what?
अन्नै:-विप्राः-तर्पिताः वा ततः किं
यज्ञैः-देवाः-तोषिता: वा ततः किम् ।
कीर्त्या व्याप्ताः सर्व-लोकाः-ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥६॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) विप्राः अन्नै: तर्पिताः वा ततः किं (अभूत्) देवाः यज्ञैः तोषिता: वा ततः किम् (अभूत्) (अतवा) सर्व-लोकाः कीर्त्या व्याप्ताः ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him विप्राः sages or wise people अन्नै: with food तर्पिताः have been pleased वा or ततः किं so what? देवाः gods यज्ञैः with sacrificial oblations तोषिता: have been appeased वा or ततः किम् so what? सर्व-लोकाः all the worlds कीर्त्या through fame व्याप्ताः pervaded ततः किं अभूत् so what?
काय: क्लिष्ट:-च-उपवासैः-ततः किं
लब्धाः पुत्राः स्वीय-पत्न्याः-ततः किम्।
प्राणायामः साधितः वा ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥७॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) उपवासैः काय: क्लिष्ट: ततः किं (अभूत्) (अतवा) स्वीय पत्न्याः पुत्राः च लब्धाः ततः किम् (अभूत्) प्राणायामः साधितः वा ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him उपवासैः through fasting काय: body क्लिष्ट: has been afflicted ततः किं so what स्वीय पत्न्याः पुत्राः च own wives and children लब्धाः have been obtained ततः किम् so what? प्राणायामः pranayama (yogic breathing) साधितः has been mastered वा or ततः किं अभूत् so what?
युद्धे शत्रु-र्निर्जितः वा ततः किं
भूय: मित्रैः पूरित: वा ततः किम्।
योगैः प्राप्ताः सिद्धय: वा ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥ ८ ॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) युद्धे शत्रु-र्निर्जितः वा ततः किं (अभूत्) मित्रैः पूरित: भूय: वा ततः किम् (अभूत्) सिद्धय: योगैः प्राप्ताः वा ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him युद्धे in war शत्रु-र्निर्जितः having conquered enemies वा or ततः किं so what? मित्रैः by friends पूरित: filled भूय: having been वा or ततः किम् so what? सिद्धय: yogic powers योगैः through yogas प्राप्ताः having gained वा or ततः किं so what?
अब्धिः पद्भ्यां लङ्घित: वा ततः किं
वायुः कुम्भे स्थापित: वा ततः किम् ।
मेरुः पाण्यौ-उद्धृतः वा ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥ ९ ॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) पद्भ्यां अब्धिः लङ्घित: वा ततः किं (अभूत्) कुम्भे वायुः स्थापित: वा ततः किम् (अभूत्) पाण्यौ मेरुः उद्धृतः वा ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him पद्भ्यां by feet अब्धिः ocean लङ्घित: having crossed वा or ततः किं so what? कुम्भे in the lungs वायुः breath स्थापित: having held वा or ततः किम् so what?
पाण्यौ in the hands मेरुः Meru mountain उद्धृतः having lifted वा or ततः किं अभूत् so what?
क्ष्वेलः पीत: दुग्धवत्-वा ततः किं
वह्निः-जग्धः लाजवत्-वा ततः किम् ।
प्राप्तः-चार: पक्षिवत्-खे ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥ १० ॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) पीत: क्ष्वेलः दुग्धवत् वा ततः किं (अभूत्) वह्निः जग्धः लाजवत् वा ततः किम् (अभूत्)
खे चार: पक्षिवत् प्राप्तः ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him पीत: cow’s urine क्ष्वेलः having drunk दुग्धवत् as though it is milk वा or ततः किं so what? वह्निः fire जग्धः having eaten लाजवत् as though it is fried grain वा or ततः किम् so what खे in the sky चार: wandering पक्षिवत् like a bird प्राप्तः attained ततः किं अभूत् so what?
बद्धाः सम्यक्-पावक-आद्याः-ततः किं
साक्षात्-विद्धाः लोहवर्याः-ततः किम् ।
लब्धः निक्षेपः-अञ्जन-आद्यैः-ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥११॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) पावक-आद्याः सम्यक् बद्धाः ततः किं (अभूत्) (अतवा) साक्षात् लोहवर्याः विद्धाः ततः किम् (अभूत्) (अतवा) निक्षेपः अञ्जन-आद्यैः लब्धः ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him पावक-आद्याः fire and other (elements of nature) सम्यक् well बद्धाः have been bound (controlled) ततः किं so what? साक्षात् directly लोहवर्याः the best (toughest) of metals विद्धाः have been pierced ततः किम् so what? निक्षेपः deposit (treasure buried in the earth) अञ्जन-आद्यैः using (magic) ointments and other (tantric accessories) लब्धः has been obtained ततः किं अभूत् so what?
भूप-इन्द्रत्वं प्राप्तम्-उर्व्यां ततः किं
देव-इन्द्रत्वं सम्भृतं वा ततः किम् ।
मुण्डि-इन्द्रत्वं च-उपलब्धं ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥ १२॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) भूप-इन्द्रत्वं उर्व्यां प्राप्तम् ततः किं (अभूत्) देव-इन्द्रत्वं सम्भृतं वा ततः किम् (अभूत्) (अतवा) मुण्डि-इन्द्रत्वं च उपलब्धं ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him भूप-इन्द्रत्वं lordship of (all) kings उर्व्यां in the earth प्राप्तम् has been obtained ततः किं so what? देव-इन्द्रत्वं lordship of all gods सम्भृतं has been fully obtained वा or ततः किम् so what? मुण्डि-इन्द्रत्वं lordship of all ascetics (people with shaved heads) च also उपलब्धं has been obtained ततः किं अभूत् so what?
मन्त्रैः सर्वः स्तम्भित: वा ततः किं
बाणै:-लक्ष्यः भेदितः वा ततः किम् ।
काल-ज्ञानं च-अपि लब्धं ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥ १३॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) मन्त्रैः सर्वः स्तम्भित: वा ततः किं (अभूत्) बाणै: लक्ष्यः भेदितः वा ततः किम् (अभूत्) (अतवा) काल-ज्ञानं अपि च लब्धं ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him मन्त्रैः through mantras सर्वः everthing स्तम्भित: has been frozen वा or ततः किं so what? बाणै: with arrows लक्ष्यः the target भेदितः has been split asunder वा or ततः किम् so what? काल-ज्ञानं knowledge of time (i.e., the past, present and future) अपि even च also लब्धं gained ततः किं अभूत् so what?
काम-आतङ्कः खण्डितः वा ततः किं
कोप-आवेश: कुण्ठितः वा ततः किम् ।
लोभ आश्लेषः वर्जितः वा ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥१४॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) काम-आतङ्कः खण्डितः वा ततः किं (अभूत्) कोप-आवेश: कुण्ठितः वा ततः किम् (अभूत्) लोभ-आश्लेषः वर्जितः वा ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him काम-आतङ्कः the afflication of desire खण्डितः has been cut off वा or ततः किं so what? कोप-आवेश: the frenzy of anger कुण्ठितः has been blunted वा or ततः किम् so what? लोभ-आश्लेषः the embrace of greed वर्जितः has been shunned वा or ततः किं अभूत् so what?
मोह-ध्वान्तः पेषित: वा ततः किं
जात: भूमौ निर्मद: वा ततः किम् ।
मात्सर्य-आर्ति: मीलिता वा ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥ १५ ॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) मोह-ध्वान्तः पेषित: वा ततः किं (अभूत्) भूमौ निर्मद: जात: वा ततः किम् (अभूत्)
मात्सर्य-आर्ति: मीलिता वा ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him मोह-ध्वान्तः the darkness of ignorance पेषित: has been crushed वा or ततः किं so what? भूमौ on the earth निर्मद: without arrogance (with humility) जात: has been born वा or ततः किम् so what? मात्सर्य-आर्ति: the disease of envy मीलिता has been made to disappear वा or ततः किं अभूत् so what?
धातुः-लोकः साधित: वा ततः किं
विष्णो:-लोक: वीक्षितः वा ततः किम् ।
शम्भो:-लोकः शासितः वा ततः किं
येन स्व-आत्मा न-एव साक्षात्-कृतः-अभूत् ॥ १६ ॥
येन स्व-आत्मा न एव साक्षात्-कृतः (तेन) धातुः लोकः साधित: वा ततः किं (अभूत्) विष्णो: लोक: वीक्षितः वा ततः किम् (अभूत्) शम्भो: लोकः शासितः वा ततः किं अभूत् ॥
येन by one स्व-आत्मा own Self न एव साक्षात्-कृतः has not been directly realised (तेन) by him धातुः लोकः the world made up of elementary matter साधित: has been mastered वा or ततः किं so what? विष्णो: लोक: the world of Vishnu वीक्षितः has been seen वा or ततः किम् so what? शम्भो: लोकः the world of Shiva शासितः has been ruled वा or ततः किं अभूत् so what?
यस्य-इदं हृदये सम्यक्-अनात्मश्री-विगर्हणम्।
सदा-उदेति स: एव-आत्म-साक्षात्कारस्य भाजनम्॥१७॥
इदं अनात्मश्री-विगर्हणम् यस्य हृदये सदा सम्यक् उदेति स: एव आत्म-साक्षात्कारस्य भाजनम्॥
इदं this अनात्मश्री-विगर्हणम् condemnation of false glory यस्य हृदये in whose heart सदा constantly सम्यक् strongly उदेति arises स: he एव alone आत्म-साक्षात्कारस्य of Self realization भाजनम् is deserving
अन्ये तु मायिक-जगत्-भ्रान्ति-व्यामोह-मोहिताः ।
न तेषां जायते क्व-अपि स्व-आत्म-साक्षात्कृतिः-भुवि ॥ १८ ॥
अन्ये तु मायिक-जगत्-भ्रान्ति-व्यामोह-मोहिताः । तेषां स्व-आत्म-साक्षात्कृतिः भुवि क्व-अपि न जायते ॥
अन्ये others तु but मायिक-जगत्-भ्रान्ति-व्यामोह-मोहिताः deluded by the perplexity caused by the delusions of the illusory world तेषां their स्व-आत्म-साक्षात्कृतिः Self realization भुवि in this world क्व-अपि whatsoever न जायते does not happen
Prosody (Chandas)
Verses 1 to 16 of Anātmaśrīvigarhaṇam are composed in the Śālinī chandaḥ (metre), which consists of 11 syllables in each pāda (quarter), with the heavy (guru) and light (laghu) syllables arranged as follows:
--- --U --U --
Notation:
-denotes guru (Heavy) syllable
U denotes laghu (Light) syllable
The pause (yati) is after the 4th syllable and 11th syllables of each pāda
Verses 17 and 18 are in Anushtubh chandaḥ (metre).
Chanting (audio file in mp3 format)
Comments
Post a Comment