"Let not world-objects be your mind’s master. Let them be, if at all, subservient to the mind. To be spiritual is not to look for one’s delight and fulfillment in the objects of the world. The mind that causes delight through any object can also provide delight without such an object. Delight in reality belongs to the mind alone. It is verily mind’s own gift."

The Guiding force of Narayanashrama Tapovanam & Center for Inner Resources Development

Swami Bhoomananda Tirtha

swamiji
swamiji-header-mo
Menu
Short Description

Wearing a loin cloth, worn out and torn in a hundred ways, with a patched up garment again in the same condition, free from anxiety, eating food got from begging without any expectation, sleeping in a cremation ground or in a forest, wandering freely in an unfettered manner, always with a tranquil mind, well established in the festivity of union with the Lord – what value does even the kingship over the three worlds has for such a one!

Audio

कौपीनं शतखण्डजर्जरतरं - Get Rid of Insignificant And Futile Desires

Listen to Shloka here

 

कौपीनं शतखण्डजर्जरतरं कन्था पुनस्तादृशी
नैश्चिन्त्यं निरपेक्षभैक्षमशनं निद्रा श्मशाने वने ।
 स्वातन्त्र्येण निरङ्कुशं विहरणं स्वान्तं प्रशान्तं सदा
स्थैर्यं योगमहोत्सवेऽपि च यदि त्रैलोक्यराज्येन किम् ।। 
वैराग्यशतकम् ९१
kaupīnaṃ śatakhanḍajarjarataraṃ kanthā punastādṛśī
naiścintyaṃ nirapekṣabhaikṣam-aśanaṃ nidrā śmaśāne vane |
 svātantryeṇa niraṅkuśaṃ viharaṇaṃ svāntaṃ praśāntaṃ sadā
sthairyaṃ yogamahotsave.api ca yadi trailokya-rājyena kim || ||
- vairāgyaśatakam 91

Translation:

Wearing a loin cloth, worn out and torn in a hundred ways, with a patched up garment again in the same condition, free from anxiety, eating food got from begging without any expectation, sleeping in a cremation ground or in a forest, wandering freely in an unfettered manner, always with a tranquil mind, well established in the festivity of union with the Lord – what value does even the kingship over the three worlds has for such a one!

Points for Introspection:

For a human being, life is full of various desires which bind him in many ways. All his happiness and joy are dependent on external objects, places and events. When desires are fulfilled he is very happy, but when there is any obstacle in the fulfillment of desires, he is either agitated or depressed. He has very fixed pre-conceived ideas about his life. And he remains convinced that he would be happy only when the life follows the desired course. However when the life does not follow the desired path (and mostly it does not), he is frustrated, dejected and sorrowful.

This is the condition of most people. Man is bound by very strong preferences and prejudices. Even for the very common needs of life, man is bound by his likes and dislikes. If we introspect well, we will see that we are extremely choosy even about dress, food and shelter – the most indispensible part of our daily life. We prefer certain kind of dress and would spend time, energy and money to possess what we want considering those to be indispensible.

For food too, same is the situation. If food is not according to our taste, we become blameful of the person who has cooked it with so much of care and fondness. Very often we grumble about our place of sleep – the bed, the pillows and the like. And if they are not what we are used to, how much we become unhappy. Our preferences and prejudices bind us and drown us in deep agony. We never feel free. However much we may realize that desires bring in suffering and bondage, desires neither decline nor cease.

This shloka tells us about the peace and freedom of those noble Souls who desire nothing, expect nothing. Even the emperorship of the three worlds will not make them happier.

Such a soul is not bothered at all about how he looks – whether people would appreciate or ridicule his dress. He is happy and contented by anything which covers him and roams about oblivious of anything else. His loin cloth may have been worn out and got torn into hundred pieces, the condition of his wrapping shawl also may be the same, but neither he himself is bothered about the situation, nor is he concerned about other’s ridicule.

Because he has no particular preference or prejudice, he is completely free of anxiety (our expectations and pre-conceived notions make us anxious). He has no expectation whatsoever whether he will get food or not, but eats happily whatever food is got by begging. He sleeps comfortably without any complaint even in a cremation ground or in a forest, where he will never be restricted. He wanders alone independently without any hindrance, with his mind tranquil, seated in the Self within.

For such a Soul, whose mind is always in the festivity of union with the Lord, there is no lack, no bondage. He is ever-free and ever-blissful. For such a man, even the emperorship of the three worlds is a burden and bondage. He does not find any use for it.

People consider certain special days as ‘Mahotsava’ (Great festival). They fill such days with pomp and grandeur. But the above mentioned Soul who wants nothing from the world, who carries on with whatever Nature brings him, enjoys the greatest festivity in his mind by the constant Union with the Lord in his heart. Why should he want anything else, to gain what? Any objective gain produces misery. He floats in the festivity generated from his own inmost Self.

Fervent and repeated chanting of this shloka impresses upon the mind the truth – how insignificant and futile are our desires which we consider so important. It gives us a feeling of freedom. The very thought of getting rid of cravings fills the mind with confidence and freedom.

Word Meaning:

कौपीनं (kaupīnaṃ) = loin cloth; शतखण्डजर्जरतरं (śata-khanḍajarjarataraṃ) = worn out and torn in a hundred ways; कन्था (kanthā) = a patched garment; पुनः (puna:) = again; तादृशी (tādṛśī) = in the same condition; नैश्चिन्त्यं (naiścintyaṃ) = free from anxiety; निरपेक्षभैक्षम् अशनं (nirapekṣa-bhaikṣaṃ aśanaṃ) = eating food got from begging without any expectation; निद्रा (nidrā) = sleep; श्मशाने (śmaśāne) = in a cremation ground; वने (vane) = in a forest; स्वातन्त्र्येण (svātantryeṇa) = freely; निरङ्कुशं (niraṅkuśaṃ) = unfettered; विहरणं (viharaṇaṃ) = wandering; स्वान्तं (svāntaṃ) = mind; प्रशान्तं (praśāntaṃ) = tranquil, composed; सदा (sadā) = always; स्थैर्यं (sthairyaṃ) = steadfastness, stability; योगमहोत्सवे (yōgamahotsave) = in the festivity of union with the Lord; अपि (api) = also; च (ca) = and; यदि (yadi) = if; त्रैलोक्यराज्येन (trailokya-rājyena) = by the sovereignty over the three worlds; किम् (kim) = what.

अन्वयः

शतखण्डजर्जरतरं कौपीनं, पुनः (च) तादृशी कन्था, नैश्चिन्त्यं निरपेक्षभैक्षम् अशनं, निद्रा श्मशाने (वा) वने, निरङ्कुशं स्वातन्त्र्येण विहरणं, सदा प्रशान्तं स्वान्तं, अपि च योगमहोत्सवे स्थैर्यं यदि, (तर्हि) त्रैलोक्यराज्येन किम् (प्रयोजनम् ) ।

śatakhanḍajarjarataraṃ kaupīnaṃ, puna: (ca) tādṛśī kanthā, naiścintyaṃ, nirapekṣabhaikṣaṃ aśanaṃ, nidrā śmaśāne (vā) vane, niraṅkuśaṃ svātantryeṇa viharaṇaṃ, sadā praśāntaṃ svāntaṃ, api ca yogamahotsave sthairyaṃ yadi, (tarhi) trailokya-rājyena kim (prayojanam).

Download Shloka:

FacebookMySpaceTwitterStumbleuponLinkedin
Pin It