EXTRACT FROM VAIRAAGYA PRAKARANAM
आर्द्रान्त्रतन्त्रीगहनो विकारी परितापवान्कायः स्फुरति संसारे सोsपि दु:खाय केवलं ।
The physical body is dense with
strings of wet nerves; always changing and ugly; and surrounded by countless
miseries; comes into being in this mundane existence only for undergoing pain. {Body
here is compared to a spoilt Veenaa, the stringed musical instrument; beginning
from the tip of the gourd (head), the Veenaa is connected by numerous strings
all over; makes weird noises like agonized screams.}
अज्ञोsपि तज्ञसदृशो वलितात्मचमत्कृतिः युक्या भव्योsभव्योsपि न जडो नापि चेतनः । जडाजडदृशोर्मध्ये दोलायितदुराशयः अविवेकी विमूढात्मा मोहमेव प्रयच्छति । स्तोकेनानन्दमायाति स्तोकेनायाति खेदितां नास्ति देहसमः शोच्यो नीचो गुणबहिष्कृतः ।
Though inert and non-conscious, it acts as a
conscious entity by the magic of the contact of the Aatman the understanding
essence in all; though capable of acting in the world, yet acting as an inert
tool only, it is neither inert nor conscious. It is an entity which oscillates
between the states of inert and conscious states, is without any discriminating
power, is foolish, and gives rise to the delusion of attachment only. By the smallest thing it gets pleasure; by the
smallest thing it is pained; nothing is as loathsome as the wretched body
bereft of any good quality.
आगमापायिना नित्यं दन्तकेसरशालिना विकासस्मितपुष्पेण प्रतिक्षणमलंकृतः भुजशाखो घनस्कन्धो द्विजस्तम्भशुभस्तिथिः लोचनालिबिलाक्रान्तः
शिरःपीठबृहत्फलः
श्रवदन्तरसग्रस्तो हस्तपादसुपल्लवः गुल्मवान्कार्यसंघातो विहङ्गमकृतास्पदः सच्छायो देहवृक्षोयं
जीवपान्थगणास्पदः कस्यात्मीयः कस्य
पर आस्थानास्था किलात्र के ।तात संतरणार्थेन गृहीतायां पुनः पुनः नावि देहालतायां
च कस्य स्यादात्मभावना ॥
This
‘body-tree’ at every moment is adorned by the blossoms called smiles which
appear and disappear with the pollen of teeth; arms are the branches; high
rising shoulders act as the trunk, on top of which rest the row of birds called
teeth; is filled with the holes of bees called eyes; a big fruit called head stays
at the tip of the tree; ears are the tooth marks of the birds (by pecking) leaking
some gel; leaves are the hand and feet; diseased and rotting; functional only
(not beautiful); resting place for the bird namely Jeeva; well established with
a huge shadow (ignorance). This tree
is the temporary abode of the traveler called Jeeva. How can this be a friend
or enemy to anyone? How can any one get attached to it or unattached?
It
is just a creeper used as a boat to cross over the ocean of worldly existence! Dear
one, how can one identify with it as oneself?
देहनाम्नि वने
शून्ये बहुगर्तसमाकुले तनूरुहासंख्यतरौ विश्वासं कोऽधिगच्छति। मांसस्नाय्वस्थिवलिते
शरीरपटहेऽदृढे मार्जारवदहं तात तिष्टाम्यत्र गतध्वनौ ।
Who
can have any trust in this forest called the body which is empty of all good
things, filled with numerous holes and covered by countless tress of
hairs?
This
body is like a drum made of flesh, sinews, and bones; it is not strong. Like a
cat trapped within it, I stay inside it lost and bewildered.
संसाराण्यसंरुढो
विलसच्चित्तमर्कटः चिन्तामञ्जरिताकारो दीर्घदुःखघुणक्षतः तृष्णाभुजङ्गमीगेहं कोपकाक-
कृतालयः स्मितपुण्योद्गमः श्रीमान्छुभाशुमहाफलः सुस्कन्धौघलताजालो हस्तस्तबकसुन्दरः
पवनस्पन्दिताशेषस्वाङ्गावयवपल्लवः
सर्वेन्द्रियखगाधारः सुजानुस्तम्भोन्नतः सरसच्छायायुक्तः कामपान्थनिषेवितः मूर्धसंजनिताऽऽदीर्घशिरोरुहतृणावलिरहंकारगृध्रकृतकुलायः
सुषिरोदरः विच्छिन्नवासनाजालमूलत्वाद्दुर्लवाकृतिः व्यायामविरसः कायप्लक्षोऽयं न सुखाय
मे ॥
This fig tree of the body never gives me any
happiness; is well rooted in the ‘Samsaara-forest’; the mind-monkey wanders all
over it; is covered by the buds of worries; is infested by the worm of
prolonged pains; the terrifying serpent
called Trshnaa lives in its hollow; the crow named anger has built a nest in
it; gives rise to the meritorious flowers of smiles; is revered since it yields
the fruits of good and bad; spreads out with many branches of limbs from its
strong shoulders; is beautiful with the pair of flower-clusters called hands;
all its leaves of limbs move by the movement of the wind (Praana); is the
support for all the sense-birds; has good trunks in the form of knees; is tall;
is covered by the good shade of youth and sought by the traveler called
passion; has rows of grass in the form of the long hairs growing out of the
top; the vulture named Ahamkaara has a made a nest on its top; has an empty
hollow as the belly; is firm because of the entangled root-structure of
Vaasanaas; and so is rugged and hard due to the fibrous branches of the hanging roots.
कलेवरमहंकारगृहस्थस्य महागृहं लुण्ठत्वभ्येतु वा स्थैर्यं किमनेन मुने मम ।
पङ्क्तिबद्धेन्द्रियपशुं वलत्तृष्णागृहाङ्गनां रागरञ्जिततसर्वाङ्गं नेष्टं देहगृहं मम ।
पृष्टास्थिकाष्टसंघट्टपरिसंकटकोटरं आन्त्ररज्जुभिराबद्धं नेष्टं देहगृहं मम ।
प्रसृतस्नायुतन्त्रीकं रक्तांबुकृतकर्दमं जरामङ्कोलधवलं नेष्टं देहगृहं मम ।
चित्तभृत्यकृतानन्तचेष्टावष्टब्धसंस्थिति मिथ्यामोहमहास्थूणं नेष्टं देहगृहं मम ।
दुःखार्भककृताक्रन्दं सुखशय्यामनोरमं दुरीहादग्धदासीकं नेष्टं देहगृहं मम ।
चित्तभृत्यकृतानन्तचेष्टावष्टब्धसंस्थिति मिथ्यामोहमहास्थूणं नेष्टं देहगृहं मम ।
दुःखार्भककृताक्रन्दं सुखशय्यामनोरमं दुरीहादग्धदासीकं नेष्टं देहगृहं मम ।
मलाढ्यविषयव्यूहभाण्डोपस्करसंकटमज्ञानक्षारवलितं नेष्टं देहगृहं मम ।
गुल्फगुग्गुलुविश्रान्तजानूर्ध्वस्तम्भमस्तकं दीर्घदोर्दारुसुदृढं नेष्टं देहगृहं मम ।
प्रकटाक्षगवाक्षान्तः क्रीडत्प्रज्ञागृहाङ्गनं चिन्तादुहितृकं ब्रह्मन्नेष्टं देहगृहं
मम ।
मूर्धजाच्छादनच्छन्नकर्णश्रीचन्द्रशालिकमादीर्घाङ्गुलिनिर्व्यूहं नेष्टं देहगृहं मम ।
सर्वाङ्गकुड्यसंघातघनरोममयवाङ्कुरं संशून्यपेटविवरं नेष्टं देहगृहं मम ।
नखोर्णनाभिनिलयं सरमारणितान्तरं भाङ्कारकारिपवनं तन्नेष्टं देहगृहं मम ।
प्रवेशनिर्गमव्यग्रवातवेगमनारतं वितताक्षगवाक्षं नेष्टं देहगृहं मम ।
जिह्वामर्कटिकाक्रान्तवदनद्वारभीषणं दृष्टदन्तास्थिशकलं नेष्टं देहगृहं मम ।
त्वक्सुधालेपमसृणं यन्त्रसंचारचञ्चलं मनः सदाऽऽखुनोत्खातं नेष्टं देहगृहं मम ।
स्मितदीपप्रभोद्भासि क्षणमानन्दसुन्दरं क्षणं व्याप्तं तमःपूरैर्नेष्टं देहगृहं मम ।
समस्तरोगायतनं वलीपलितपत्तनं सर्वाधिसारगहनं नेष्टं देहगृहं मम ।
Hey
Muni! This inert body is a huge mansion owned by Ahamkaara!
What
matters to me whether it collapses on the ground as dead or remains stable with
life?
This
body-house is indeed not to my liking!
It
is a house where the sense-animals are tied in a row (making a noisy racket and
crying out for food). The lady of the house namely Trshnaa is on the move
constantly (never at rest). It is
painted all over by the red color of attachment (that hurts the eyes).
This
body-house is indeed not to my liking!
It is supported by various sticks called bones kept
in a haphazard manner and causes a lot of trouble (by breaking again and
again). It is tied all over by wet tubes (for excretion etc) (cluttering the
place all over).
This
body-house is indeed not to my liking!
It is spread out with strings of nerves; is wet and
slushy soaked in blood; is whitened by the chalk powder of old age sprinkled
all over.
This
body-house is indeed not to my liking!
The mind-servant keeps on doing unpredictable
foolish actions causing one to stumble and fall; a huge pillar of incorrect understanding supports it.
This
body-house is indeed not to my liking!
It is filled with the wild screams of the baby
called pain; is used as an attractive bed for sleeping; has a horrible dirty maid of improper wants spreading out diseases.
This
body-house is indeed not to my liking!
It is filthy with the collection of sense pleasures
stored in all the vessels; is surrounded by the stinky waters of ignorance.
This
body-house is indeed not to my liking!
The
(globe at the top) head dangles on a wobbling supporting stick at the top
of the pillar rising from the knees; with two long logs of shoulders hung
downwards.
This
body-house is indeed not to my liking Brahman!
The (Knowledge) senses of windows open up the world.
The intellect-lady sports joyfully at the sight seen through the windows. The
daughter named worry keeps crying aloud.
This
body-house is indeed not to my liking!
The
roof is covered by hair-carpet. The pair of ears on both sides is the ‘moon-gazing
hall’ decorated with many gold and diamond ornaments. The house has sets of
lengthy pegs called fingers.
This
body-house is indeed not to my liking!
Dense
collections of hairs grow on all the parts of the surface-areas like fungus. It
has a huge empty hole in the middle called the stomach (which never remains
filled up).
This
body-house is indeed not to my liking!
The floor space is disgusting with sticking out
nails, hairs and navel hole. A bitch namely hunger growls all the time from the inside;
some wind (Praana) makes a terrifying sound.
This body-house is indeed not
to my liking!
Air
flows in and out speedily without a break. There are two elongated windows of
eyes (showing too much of the outside).
This
body-house is indeed not to my liking!
The doorway of the face is
terrible with a female monkey called tongue residing there (jumping in all
directions); and there is a horrible sight of bone pieces woven together known
as teeth.
This
body-house is indeed not to my liking!
Outside
is covered by the wet skin-paint; is always vibrating by the continuous
operation of the machines (body parts); and all the things are always nibbled by the
rat of (desire).
This
body-house is indeed not to my liking!
Looks
beautiful by momentary lights of smiles (joys); but again instantly is filled
by darkness (ignorance and suffering) for long.
This
body-house is indeed not to my liking!
It
is an abode of variety of ailments; is a city with deteriorating walls (skin); and
is dense with all sorts of anxieties.
देहालयं धारयितुं न शक्नोमि मुनीश्वर
पङ्कमग्नं समुद्धर्तुं गजमल्पबलो यथा । किं श्रिया किं च राज्येन किं कायेन किमीहया दिनैर्कतिपयैरेव कालः सर्वं निकृन्तति । रक्तमांसमयस्यास्य सबाह्याभ्यन्तरं मुने नाशैकधर्मिणो ब्रूहि कैव कायस्य रम्यता । मरणावसरे काया जीवं नानुसरन्ति ये तेषु तात कृतघ्नेषु कैवास्था वद धीमताम् ।
Hey Muneeshvara! I am not able to support this body
any more; like a weak elephant cannot come out of the mire it has sunken into. Of what avail is the wealth, kingdom, body or action?
Within just a few days, ‘Kaala’ cuts through everything. Hey Muni, pray tell me
what beauty is in this body made of flesh and blood? It has only one rule both
inside and outside, namely the rule of destruction.
These bodies do not accompany one at the time of death; why should the wise
favor these ungrateful wretches tell me, dear one!
मत्तेभकर्णाग्रचलःकायो लम्बाम्बुभङ्गुरः न संत्यजति मां यावत्तावदेनं
त्यजाम्यहम् ।
The
body is as unstable as the tip of the ear of the musth elephant; as unstable as
the water drop sticking on to the tip of the bent grass. This body is not going
to leave me; so better that I discard it and be free.
पवनस्पन्दतरलः
पेलवः कायपल्लवः जर्जरतनुवृत्तश्च नेष्टो मे कटुनीरसः ।
I do not like this body-leaf which easily
floats off in the wind (moves by Praana), delicate, shattered (due to various
physical and mental ailments) and falling into lowly places, and bitter and
essence less.
भुक्त्वा पीत्वा
चिरंकालं बालपल्लवपेलवां तनुतामेत्य यत्नेन विनाशमनुधावति । तान्येव सुखदुःखानि
भावाभावमयान्यसौ भूयोsप्यनुभवन्काय: प्राकृतो हि न लज्जते । सुचिरं प्रभुतां कृत्वा संसेव्य विभवश्रियं नोच्छ्रायमेति न स्थैर्यं कायः किमिति पाल्यते ।
After
eating and drinking for long time, then becoming thin and weakened, it moves
only towards destruction as if forced. Experiencing repeatedly the very same
pleasures and pains, and the absence and presence of very same objects, the
lowly animal known as the body has no shame at all.
After enjoying the ruler-ship for long, after experiencing
all types of riches, the body still does not attain any acclaimed status or
stability; why one pampers the body so much?
जराकाले जरामेति मृतिकाले तथा मृतिं सममेवाविशेषज्ञः कायो भोगिदरिद्रयोः । संसाराम्भोधिजठरे तृष्णाकुहरकान्तारे सुप्तस्तिष्टति मुक्तेहो मूकोऽयं कायकच्छपः
। दहनैकार्थयोग्यानि कायकाष्टानि भूरिशः संसाराब्धाविहोह्यन्ते कन्चित्तेषु नरं विदुः । दीर्घदौरात्म्यवलया निपातफलपातया न देहलतया कार्यं किंचिदस्ति
विवेकिनः ।
This body which grows old
with old age and dies at death time is the same in rich and poor without any
difference. Inside the belly of the Samsaara
Ocean sea
of Samsaara
मज्जन्कर्दमकोशेषु झटित्येव जरां गतः न ज्ञ्नायते यात्यचिरात्कः कथं देहदर्दुरः
। निःसारसकलारम्भाः कायाश्चपलवायवः रजोमार्गेण गच्छन्तो दृश्यन्ते नेह केनचित् । वायोर्दीपस्य
मनसो गच्छन्तो ज्ञ्नायते गतिः न गच्छतश्च भगवञ्छरीरस्य कदाचन ।
The
body-frog wallowing in the dirty slushy mires suddenly grows old and vanishes
off in no time, where to, how, we do not know. The bodies are like the sudden
dusty hurricanes rise for no purpose move along dusty paths (spreading the dust
and swallowing the dust of more and more worldly actions) yet not observed by
anyone. The path of the wind or the light-flame or the mind can be understood
Bhagavan, but never the moving away of (the death of) the body.
बद्धास्था ये शरीरेषु बद्धस्था ये जगत्स्थितौ तान्मोहमदिरोन्मत्तान्धिग्धिगस्तु
पुनःपुनः । नाहं देहस्य नो देहो मम नायमहं तथा इति विश्रान्तचित्ता ये ते मुने पुरुषोत्तमाः ।
Fie on
them, fie on them again and again, those intoxicated by the liquor of delusion, who trust the stability of the body or
the stability of the world-state ! Hey
Muni, those are the excellent of men who have restful minds with the
realization that ‘I am not dependent on the body, nor is this body mine, and I
am not the body’.
मानावमानबहुला
बहुलाभमनोरमाः शरीरमात्रबद्धास्थं घ्नन्ति दोषदृशो नरम् । शरीरश्वभ्रशायिन्या पिशाच्या
पेशलाङ्गया अहंकारचमत्कृत्या छलेन छलिता वयम् । प्रज्ञ्ना वराकी सर्वैव कायबद्धास्थयानया
मिथ्याज्ञ्नानकुराक्षस्या छलिता कष्टमेकिका ।
The
faulty visions of respect and offence, pleasing gains connected only to the
body, lead one towards ruin alone. We have been deceived by the deceitful the
devil of the magical dust thrown by Ahamkaara who hides in the hollow of the
body and stays invisible.
The poor
Prajnaa (correct understanding of things) caught alone (without the help of
Viveka) is getting deceived in all manners by this evil Raakshasi named
incorrect understanding (MithyaaJnaanam) incorrect understanding with its trust
in the body.
न किंचिदपि
दृश्येऽस्मिन्सत्यं तेन हतात्मना चित्रं दग्धशरीरेण जनता विप्रलभ्यते ।
There is
nothing that is real in this perceived phenomenon; yet it is a wonder that all
the people get deceived by this ruined disgusting body.
दिनैः कतिपयैरेव
निर्झराम्बुकणो यथा पतत्यमयत्नेन जरठः कायपल्लवः । कायोऽयमचिरापायो बुद्बुदोऽम्बुनिधाविव व्यर्थं
कार्यपरावर्ते परिस्पुरति निष्फलः ।
This
body which perishes within a short time appear for no purpose like the bubbles
in the ocean caught in the whirlpool of actions. Within just a few days this
aging body falls so easily like a water drop of a waterfall.
मिथ्याज्ञ्नानविकारेऽस्मिन्स्वप्नसंभ्रमपत्तने
काये स्फुटतरापाये क्षणमास्था न मे द्विज । तडित्सु शरदभ्रेषु गन्धर्वनगरेषु च स्थैर्यं येन विनिर्णीतं स विश्वसतु विग्रहे ।
Hey Dvija (Brahmin)! I do not
have any trust in this body which is definitely bound to perish and is just a
city seen in the Svapna and is completely a product of incorrect understanding.
Let that idiot only have trust in this body who believes in the stability of
lightning flashes, autumn clouds, and illusory cities of Gandharvas.
सततभङ्गुरकार्यपरम्परा
विजयिजातजयं हठवृत्तिषु प्रबलदोषमिदं तु कलेवरं तृणमिवाहमपोह्य सुखं स्थितः ॥
This
carcass is always engaged in perishing activities alone and feels victorious by
completing the selfish actions with the stubborn faith in the joy received, and
is the expression of extreme insanity one can have. I am happy by discarding
this body-idea like a worthless grass and will feel peaceful.
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