Srimad
Bhagavad Gita
English Translation of
Sri Sankaracharya's Sanskrit Commentary
Swami Gambhirananda
श्रीभगवानुवाच
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥२- ५५॥
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥२- ५६॥
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५७॥
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५८॥
विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥२- ५९॥
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥२- ६०॥
तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६१॥
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥२- ६२॥
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥२- ६३॥
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥२- ६४॥
प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥२- ६५॥
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥२- ६६॥
इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥२- ६७॥
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६८॥
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥२- ५५॥
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥२- ५६॥
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५७॥
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५८॥
विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥२- ५९॥
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥२- ६०॥
तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६१॥
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥२- ६२॥
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥२- ६३॥
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥२- ६४॥
प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥२- ६५॥
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥२- ६६॥
इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥२- ६७॥
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६८॥
2.55 The Blessed said -- O Partha, when
one fully
renounces all the desires that have
entered the
mind, and remains satisfied in the Self
alone by the
Self, then he is called a man of steady
wisdom.
2.55 In the verses beginning from,
'When one fully
renounces...', and ending with the
completion the
Chapter, instruction about the
characteristics of the
man of steady wisdom and the
disciplines (he had
to pass through) is being given both
for the one
who has, indeed, applied himself to
steadfastness
in the Yoga of Knowledge after having
renounced
rites and duties from the very
beginning [Even
while he is in the stage of celibacy.],
and for the one
who has (applied himself to this after
having
passed) through the path of Karma-yoga.
For in all
the scriptures without exception,
dealing, with
spirituality, whatever are the
characteristics of the
man of realization are themselves
presented as the
disciplines for an aspirant, because
these
(characteristics) are the result of
effort. And those
that are the disciplines requiring
effort, they
become the characteristics (of the man
of
realization). [There are two kinds of
sannyasa --
vidvat (renunciation that naturally
follows
Realization), and vividisa, formal
renunciation for
undertaking the disciplines which lead
to that
Realization. According to A.G. the
characteristics
presented in this and the following
verses describe
not only the vidvat-sannyasin, but are
also meant
as disciplines for the
vividisa-sannyasin.-Tr.] O
Partha, yada, when, at the time when;
prajahati,
one fully renounces; sarvan, all; the
kaman, desires,
varieties of desires; manogatan, that
have entered
the mind, entered into the heart --. If
all desires are
renounced while the need for
maintaining the
body persists, then, in the absence of
anything to
bring satisfaction, there may arise the
possibility of
one's behaving like lunatics or
drunkards. [A
lunatic is one who has lost his power
of
discrimination, and a drunkard is one
who has that
power but ignores it.] Hence it is
said: Tustah,
remains satisfied; atmani eva, in the
Self alone, in
the very nature of the inmost Self;
atmana, by the
Self which is his own -- indifferent to
external
gains, and satiated with everything
else on account
of having attained the nector of
realization of the
supreme Goal; tada, then; ucyate, he is
called;
sthita-prajnah, a man of steady wisdom,
a man of
realization, one whose wisdom, arising
from the
discrimination between the Self and the
not-Self, is
stable. The idea is that the man of
steady wisdom is
a monk, who has renounced the desire
for
progeny, wealth and the worlds, and who
delights
in the Self and disports in the Self.
2.56 That monk is called a man of
steady wisdom
when his mind is unperturbed in sorrow,
he is free
from longing for delights, and has gone
beyond
attachment, fear and anger.
2.56 Moreover, that munih, monk
[Sankaracarya
identifies the monk with the man of
realization.]
ucyate, is then called; sthita-dhih, a
man of steady
wisdom; when anudvignamanah, his mind
is
unperturbed; duhkhesu, in sorrow --
when his
mind remains unperturbed by the sorrows
that
may come on the physical or other
planes [Fever,
headache, etc. are physical
(adhyatmika) sorrows;
sorrows caused by tigers, snakes, etc.
are
environmental (adhibhautika) sorrows;
those
caused by cyclones, floods, etc. are
super-natural
(adhidaivika). Similarly, delights also
may be
experienced on the three planes.] --;
so also, when
he is vigata-sprhah, free from longing;
sukhesu, for
delights -- when he, unlike fire which
flares up
when fed with fuel etc., has no longing
for delights
when they come to him --; and
vita-raga-bhayakrodhah,
has gone beyond attachment, fear and
anger.
2.57 The wisdom of that person remains
established who has not attachment for
anything
anywhere, who neither welcomes nor
rejects
anything whatever good or bad when he
comes
across it.
2.57 Further, prajna, the wisdom;
tasya, of that
person, fo that sannyasin; pratisthita,
remains
established; yah, who; anabhi-snehah,
has no
attachment for; sarvatra, anything
anywhere, even
for body, life, etc.; who na
abhinanadati, neither
welcomes; na dvesti, nor rejects; tat
tat, anything
whatever; subha-asubham, good or bad;
propya,
when he comes across it, i.e. who does
not rejoice
on meeting with the good, nor reject
the bad on
meeting with it. Of such a person, who
is thus free
from elation or dejection, the wisdom
arising from
discrimination remains established.
2.58 And when this one fully withdraws
the senses
from the objects of the senses, as a
tortoise wholly
(withdraws) the limbs, then his wisdom
remains
established.
2.58 And besides, yada, when; ayam,
this one, the
sannyasin practising steadfastness in
Knowledge;
samharate, fully withdraws; ['Fully'
suggests
absolute firmness in withdrawal, and
'withdraws'
suggests full control over the organs]
indriyani, the
senses; indriya-arthebhyah, from all
the objects of
the senses; iva, as; kurmah, a
tortoise; sarvasah,
wholly (withdraws); angani, its limbs,
from all
sides out of fear; -- when the man
engaged in
steadfastness to Knowledge withdraws
thus, then
tasya, his; prajna, wisdom;
pratisthita, remains
established -- (the meaning of this portion
has
already been explained). As to that,
[That is , so far
as the phenomenal world is concerned.]
the organs
of a sick person, too, cease to be
active when the
refrains from sense-objects; they get
fully
withdrawn like the limbs of a tortoise.
but not so
the hankering for those objects. How
that
(hankering) gets completely withdrawn
is being
stated:
2.59 The objects recede from an
abstinent man,
with the exception of the taste (for
them). Even the
taste of this person falls away after
realization the
Absolute.
2.59 Although visayah, the objects,
(i.e.) the organs,
figuratively implied and expressed by
the word
'objects', or, the objects themselves;
vinivartante,
recede; niraharasya dehinah, from an
abstinent
man, from an embodied being, even from
a fool
who engages in painful austerity and
abstains from
objects; (still, they do so)
rasavarjam, with the
exception of the taste (for them), with
the exception
of the hankering that one has for
objects. The word
rasa is well known as referring to the
sense of taste
(hankering), as in such expressions as,
'sva-rasena
pravrttah, induced by his own taste
(i.e. willingly)',
'rasikah, a man of tastes', 'rasajnah,
a connoisseur
(of tastes)', etc. Api, even that;
rasah, taste of the
nature of subtle attachment; asya, of
this person, of
the sannyasin; nivartate, falls away,
i.e. his
objective perception becomes seedless;
when
drstva, after attaining; param, the
Absolute, the
Reality which is the supreme Goal,
Brahman, he
continues in life with the realization,
'I verily am
That (Brahman).' In the absence of full
realization
there can be no eradication of the
'hankering'. The
idea conveyed is that, one should
therefore
stabilize one's wisdom which is
characterized by
full realization. [If it be held that
attachment cannot
be eliminated without the knowledge of
Brahman,
and at the same time that the knowledge
of
Brahman cannot arise until attachment
is
eradicated, then we get involved in a
vicious circle.
In answer it is said that gross
attachments are
eliminated through discrimination which
restrains
the senses from being overpowered by
objects.
And the full Knowledge arising thereof
eliminates
the subtle inclinations as well. Hence
there is no
vicious circle involved.] Since the
organs have to be
first brought under his own control by
one who
desires to establish firmly the wisdom
which is
characterized by full realization,
therefore the Lord
speaks of the evil that arises from not
keeping
them under control:
2.60 For, O son of Kunti, the turbulent
organs
violently snatch away the mind of an
intelligent
person, even while he is striving
diligently.
2.60 Hi, for; kaunteya, O son of Kunti;
pramathini,
the turbulent; indriyani, organs;
prasabham,
violently; haranti, snatch away; manah,
the mind;
vipascitah, of an intelligent;
purusasya, person; api,
even; yatatah, while he is striving
diligently
[Repeatedly being mindful of the evils
that arise
from sense-objects.] -- (or,) the words
purusasya
vipascitah (of an intelligent person)
are to be
connected with the remote word api
(even). [The
Commentator says that api may be
construed
either with yatatah or with vipascitah
purusasya.-
Tr.] Indeed, the organs confound a
person who is
inclined towards objects, and after
confounding
him, violently carry away his mind
endowed with
discriminating knoweldge, even when he
is aware
of this. Since this is so, therefore,
2.61 Controlling all of them, one
should remain
concentrated on Me as the supreme. For,
the
wisdom of one whose organs are under
control
becomes steadfast.
2.61 Samyamya, controlling, having
subdued;
sarvani, all; tani, of them; asita, one
should remain;
yuktah, concentrated; mat-parah, on Me
as the
supreme -- he to whom I, Vasudeva, the
inmost
Self of all, am the supreme (parah) is
mat-parah.
The idea is, he should remain
(concentrated)
thinking, 'I am not different from
Him.' Hi, for; the
prajna, wisdom; tasya, of one, of the
sannyasin
remaining thus concentrated; yasya,
whose;
indriyani, organs; are vase, under
control, by dint
of practice; [The organs come under control
either
by constantly thinking of oneself as
non-different
from the Self, or by constantly being
mindful of the
evils that result from objects.]
pratisthita, becomes
steadfast. Now, then, is being stated
this
[This:what is described in the
following two verses,
and is also a matter of common
experience.] root,
cause of all the evils that beset one
who is the verge
of being overwhelmed:
2.62-2.63 In the case of a person who
dwells on
objects, there arises attachment for
them. From
attachment grows hankering, from
hankering
springs anger.
2.62 Pumsah, in the case of a person;
dhyayatah,
who dwells on, thinks of; visayan, the
objects, the
specialities [Specialities: The charms
imagined in
them.] of the objects such as sound
etc.; upajayate,
there arises; sangah, attachment,
fondness, love;
tesu, for them, for those objects.
Sangat, from
attachment, from love; sanjayate,
grows; kamah,
hankering, thirst. When that is
obstructed from any
quarter, kamat, from hankering;
abhijayate,
springs; krodhah, anger. Krodhat, from
anger;
bhavati, follows; sammohah, delusion,
absence of
discrimination with regard to what
should or
should not be done. For, an angry man,
becoming
deluded, abuses even a teacher.
Sammohat, from
delusion; (comes) smrti-vibhramah,
failure of
memory originating from the impressions
acquired
from the instructions of the scriptures
and teachers.
When there is an occasion for memory to
rise, it
does not occur. Smrti-bhramsat, from
that failure of
memory; (results) buddhi-nasah, loss of
understanding. The unfitness of the
mind to
discriminate between what should or
should not be
done is called loss of understanding.
Buddhi-nasat,
from the loss of understanding;
pranasyati, he
perishes. Indeed, a man continues tobe
himself so
long as his mind remains fit to
distinguish between
what he ought to and ought not do. When
it
becomes unfit, a man is verily ruined.
Therefore,
when his internal organ, his
understanding, is
destroyed, a man is ruined, i.e. he
becomes unfit
for the human Goal. Thinking of objects
has been
said to be the root of all evils. After
that, this which
is the cause of Liberation is being now
stated: [If
even the memory of objects be a source
of evil, then
their enjoyment is more so. Hence, a
sannyasin
seeking Liberation cannot avoid this
evil, since he
has to move about for food which is
necessary for
the maintenance of his body. The
present verse is
an answer to this apprehension.]
2.63 From anger follows delusion; from
delusion,
failure of memory; from failure of
memory, the loss
of understanding; from the loss of
understanding,
he perishes.
2.63 Pumsah, in the case of a person;
dhyayatah,
who dwells on, thinks of; visayan, the
objects, the
specialities [Specialities: The charms
imagined in
them.] of the objects such as sound
etc.; upajayate,
there arises; sangah, attachment,
fondness, love;
tesu, for them, for those objects.
Sangat, from
attachment, from love; sanjayate,
grows; kamah,
hankering, thirst. When that is
obstructed from any
quarter, kamat, from hankering; abhijayate,
springs; krodhah, anger. Krodhat, from
anger;
bhavati, follows; sammohah, delusion,
absence of
discrimination with regard to what
should or
should not be done. For, an angry man,
becoming
deluded, abuses even a teacher.
Sammohat, from
delusion; (comes) smrti-vibhramah,
failure of
memory originating from the impressions
acquired
from the instructions of the scriptures
and teachers.
When there is an occasion for memory to
rise, it
does not occur. Smrti-bhramsat, from
that failure of
memory; (results) buddhi-nasah, loss of
understanding. The unfitness of the
mind to
discriminate between what should or
should not be
done is called loss of understanding.
Buddhi-nasat,
from the loss of understanding;
pranasyati, he
perishes. Indeed, a man continues tobe himself
so
long as his mind remains fit to
distinguish between
what he ought to and ought not do. When
it
becomes unfit, a man is verily ruined.
Therefore,
when his internal organ, his
understanding, is
destroyed, a man is ruined, i.e. he
becomes unfit
for the human Goal. Thinking of objects
has been
said to be the root of all evils. After
that, this which
is the cause of Liberation is being now
stated: [If
even the memory of objects be a source
of evil, then
their enjoyment is more so. Hence, a
sannyasin
seeking Liberation cannot avoid this
evil, since he
has to move about for food which is
necessary for
the maintenance of his body. The
present verse is
an answer to this apprehension.]
2.64 But by perceiving objects with the
organs that
are free from attraction and repulsion,
and are
under his own control, the
self-controlled man
attains serenity.
2.64 Certainly the functions of the
organs are
naturally preceded by attraction and
repulsion.
This being so, caran, by perceiving;
visayan,
objects, which are unavoidable;
indriyaih, with the
organs such as ears etc.;
raga-dvesa-viyuktaih, that
are free from those attraction and
repulsion; and
are atma-vasyaih, under his own
control; vidheyaatma,
[A.G. takes atma-vasyaih in the sense
of
'(with the organs) under the control of
the mind'.
He then argues that it the mind be not
under
control, there can be no real control,
over the
organs. Hence the text uses the second
expression,
'vidheyatma, whose mind can be subdued
at will'.
Here atma is used in the sense of the
mind,
according to the Commentator himself.]
the selfcontrolled
man, whose mind can be subdued at
will, a seeker after Liberation;
adhigacchati, attains;
prasadam, serenity, self-poise. What
happens
when there is serenity? This is being
answered:
2.65 When there is serenity, there
follows
eradication of all his sorrows, because
the wisdom
of one who has a serene mind soon
becomes firmly
established.
2.65 Prasade, when there is serenity;
upajayate,
there follows; hanih, eradication; asya
sarvaduhkhanam,
of all his, the sannyasin's, sorrow on
the physical and other planes.
Moreover, (this is
so) hi, because; buddhih, the wisdom;
prasannacetasah,
of one who has a serene mind, of one
whose mind is poised in the Self; asu,
soon; pariavatisthate,
becomes firmly established; remains
steady (avatisthate) totally (pari),
like the sky, i.e. it
becomes unmoving in its very nature as
the Self.
The meaning of the sentence is this:
Since a person
with such a poised mind and
well-established
wisdom attains fulfilment, therefore a
man of
concentration [A man who is free whom
slavery to
objects of the senses.] ought to deal
with the
indispensable and scripturally
non-forbidden
objects through his senses that are
free from love
and hatred. That same serenity is being
eulogized:
2.66 For the unsteady there is no
wisdom, and
there is no meditation for the unsteady
man. And
for an unmeditative man there is no
peace. How
can there be happiness for one without
peace?
2.66 Ayuktasya, for the unsteady, for
one who does
not have a concentrated mind; na asti,
there is no,
i.e. there does not arise; buddhih,
wisdom, with
regard to the nature of the Self; ca,
and; there is no
bhavana, meditation, earnest longing
[Longing to
have a continuous remembrance of the
knowledge
of Brahman which arises in the mind
from hearing
the great Upanisadic sayings
(maha-vakyas).] for
the knowledge of the Self; ayuktasya,
for an
unsteady man. And similarly,
abhavayatah, for an
unmeditative man, who does not ardently
desire
the knowledge of the Self; there is no
santih, peace,
restraint of the senses. Kutah, how can
there be;
sukham, happiness; asantasya, for one
without
peace? That indeed is happiness which
consists in
the freedom of the senses from the
thirst for
enjoyment of objects; not the thirst for
objects --
that is misery to be sure. The
implication is that, so
long as thirst persists, there is no
possibility of
even an iota of happiness! It is being
stated why a
man without concentration does not
possess
wisdom:
2.67 For, the mind which follows in the
wake of the
wandering senses, that (mind) carries
away his
wisdom like the mind (diverting) a boat
on the
waters.
2.67 Hi, for; yat manah, the mind
which; anuvidhiyate,
follows in the wake of; caratam, the
wandering; indriyani, senses that are tending
towards their respective objects; tat,
that, the mind
engaged in thinking [Perceiving objects
like sound
etc. in their respective varieties.] of
the objects of
the senses; harati, carries away,
destroys; asya, his,
the sannyasin's; prajnam, wisdom born
from the
discrimination between the Self and the
not-Self.
How? Iva, like; vayuh, the wind;
diverting a
navam, boat; ambhasi, on the waters. As
wind, by
diverting a boat on the waters from its
intended
course, drives it along a wrong course,
similarly
the mind, by diverting the wisdom from
the
pursuit of the Self, makes it engage in
objects. After
having stated variously the reasons for
the idea
conveyed through the verse, 'For, O son
of Kunti,'
etc. (60), and having established that
very idea, the
Lord concludes thus:
2.68 Therefore, O mighty-armed one,
this wisdom
becomes established whose organs in all
their
varieties are withdrawn from their
objects.
2.68 Since the evils arising from the
activities of the
organs have been described, tasmat,
therefore;
mahabaho, O mighty-armed one; tasya,
his, the
sannyasin's; prajna, wisdom;
pratisthita, becomes
established; yasya, whose; indriyani,
organs;
sarvasah, in all their varieties,
differentiated as
mind etc.; nigrhitani, are withdrawn;
indriyaarthebhyah,
from their objects such as sound etc.
In
the case of a man of steady wisdom in
whom has
arisen discriminating knowledge, those
which are
these ordinary and Vedic dealings cease
on the
eradication of ignorance, they being
effects of
ignorance. And ignorance ceases because
it is
opposed to Knowledge. For clarifying
this idea, the
Lord says:
Om Tat Sat
(Continued...)
(Continued...)
(My humble salutations to the lotus feet of Bhagawan Sri Krishna
Paramathma ji, Parama Hamsa Parivrajaka Paramacharya Sri Adi Sankara Bhagavad
Pada ji and H H Sri Swamy Gambhirananda
ji for this devotional collection)
(The Blog is reverently for all the seekers of truth,
lovers of wisdom and to share the Hindu Dharma with others on the
spiritual path and also this is purely a non-commercial blog)
भजगोविन्दम्
मा कुरु धन जन यौवन गर्वं
हरति निमेषात्कालः सर्वम् ।
मायामयमिदमखिलं हित्वा
ब्रह्मपदं त्वं प्रविश विदित्वा ॥ ११॥
दिनयामिन्यौ सायं प्रातः
शिशिरवसन्तौ पुनरायातः ।
कालः क्रीडति गच्छत्यायुः
तदपि न मुञ्चत्याशावायुः ॥ १२॥
द्वादशमञ्जरिकाभिरशेषः
कथितो वैयाकरणस्यैषः ।
उपदेशो भूद्विद्यानिपुणैः
श्रीमच्छन्करभगवच्छरणैः ॥ १२अ ॥
काते कान्ता धन गतचिन्ता
वातुल किं तव नास्ति नियन्ता ।
त्रिजगति सज्जनसं गतिरैका
भवति भवार्णवतरणे नौका ॥ १३॥
जटिलो मुण्डी लुञ्छितकेशः
काषायाम्बरबहुकृतवेषः ।
पश्यन्नपि चन पश्यति मूढः
उदरनिमित्तं बहुकृतवेषः ॥ १४॥
अङ्गं गलितं पलितं मुण्डं
दशनविहीनं जतं तुण्डम् ।
वृद्धो याति गृहीत्वा दण्डं
तदपि न मुञ्चत्याशापिण्डम् ॥ १५॥
हरति निमेषात्कालः सर्वम् ।
मायामयमिदमखिलं हित्वा
ब्रह्मपदं त्वं प्रविश विदित्वा ॥ ११॥
दिनयामिन्यौ सायं प्रातः
शिशिरवसन्तौ पुनरायातः ।
कालः क्रीडति गच्छत्यायुः
तदपि न मुञ्चत्याशावायुः ॥ १२॥
द्वादशमञ्जरिकाभिरशेषः
कथितो वैयाकरणस्यैषः ।
उपदेशो भूद्विद्यानिपुणैः
श्रीमच्छन्करभगवच्छरणैः ॥ १२अ ॥
काते कान्ता धन गतचिन्ता
वातुल किं तव नास्ति नियन्ता ।
त्रिजगति सज्जनसं गतिरैका
भवति भवार्णवतरणे नौका ॥ १३॥
जटिलो मुण्डी लुञ्छितकेशः
काषायाम्बरबहुकृतवेषः ।
पश्यन्नपि चन पश्यति मूढः
उदरनिमित्तं बहुकृतवेषः ॥ १४॥
अङ्गं गलितं पलितं मुण्डं
दशनविहीनं जतं तुण्डम् ।
वृद्धो याति गृहीत्वा दण्डं
तदपि न मुञ्चत्याशापिण्डम् ॥ १५॥
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