Speaking for complete goodness and faring well auspiciously.

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Parama Shiva is the lamp and the blessing He gives is a radiant light, the moon in His head is the flame, the love god Manmadha is the one singed by Him- the wick is thoughtful mind of yogis – houses. Ignorance is darkness and the one who dispels it is the Lord, Shiva, the most sublime one. (1)

Finding fault and cursing is thirst unquenchable

To attain the quality of vairagya, a condition of desire lessness the important thought and behaviour is giving up thrishna, thirst. The poet, in the first three slokas describes the hardships and sufferings caused by this thirst.

In the beginning heaven a whit of e says what the person says: in the forests, near the river and on all the hills. I took up servitude which is utterly useless, not a whit of gain. Like the crow, shamelessly I was eating the left-overs of others, doing sinful deeds. Oh! Aasha, greed! Even then you are not satisfied. (2)

With greed I dug the earth with the hope of finding treasures. I melted metals like manisila. I went on long travel on the ocean. I did things on their orders, spent many a night in the graveyards performing stupid things uttering hellish mantras. Even then I could get nothing, not even worthless things. Oh! Greed! Be quiet being happy with all this. (3)

Like a drop of water on a lotus leaf, floating, moving, performing menial jobs on errands, I laughed meaninglessly to please my masters. O! Greed! Your desire can never be fulfilled to your satisfaction. (4)

Performing evil deeds to please the rich, with meaninglessness, I have been guilty of the sin of the worst order. (5)

We performed the karmas which the yogis performed. There might be only a slight difference. But we did not get much fruit for our deed. We have borne all kinds of insult and suffered ill-treatment. We left joy and comfort of home not because of the sacrifice as done by yogis, munis and people of that sort. But owing to giving up pleasures with vairagya, we left all to serve the rich and suffered wind and cold. We did because of the thirst for money, but we are always grief stricken. (6)

All over the face wrinkles have come. Hair became grey. Organs are sagging. But desire and greed have been attacking forcefully. Even in old age greed has not left us. (8)

Now all desires to experience joy has gone dry. The strength of manhood has gone dry. Very close friends have gone out of this world. I have become decrepit my sight has also diminished and deteriorated. Oh! This shameless situation. Condition make us think of death. This is the most frightful condition. All this is because of greed, aasha, (9)

The water of desire, the waves of all kind wishes the darlings of crocodile birds like doubts and waves of ignorance is dancing around. Grief as bulls are plucking out the tree of desire, greed. Yogis crossing all these would be blessed and would enjoy great satisfaction and joy. (10)

After failing faith n blooming greed when I think of the results of good deed, good karma, I am frightened. Going away far from sandalwood paste and damsels which come diminishing make me sad and grievous. (11)

Sweet comforts and experiences, though long would depart and disappear after some time. In that case, why doesn’t a man give them up? If they go away of their own accord, the mind experiences bliss. The poet preaches that man would eave them all by or for himself. (12)

With brahma jnana, knowledge of the Absolute, with clean though great men can accomplish very difficult tasks. These shed love for money or comforts fully. That’s it! Money is neither in the past or after. Now it is not there and would not come here after. We are not able to leave this even in thought. This is weakness and failure. (13)

Some living in caves think and pray to God and the Absolute. From their eyes flow tears of bliss. On them birds would build nests drinking their tears. But we with fond wishes build underground wells, flower gardens and yearn for comforts eagerly. But death comes when the given length of life ends. The poet says that man is destroyed by greed. And unachievable desires for wealth and fame. (14)

What is begged for is food: that too is without saara, strength giving thing. That too once a day! No other support for survival. The clothing is enough with joined pieces of cloth. Even the,manas, the heart-mind and soul is not turning around desires of all kinds. (15)

Breasts, balls of flesh seem golden pots, face a station of phlegm as moon, an pouch full of urine – all despicable things are praised by writers as forms of kaamini’s, attractive, fascinating women (16)

The one who has given his half to His lady - Easwar- Hara is the topmost of kaamukas, males with desire. Stopping and burning Manmadha, the god of love, is He. Having been singed the snake bites of the sugarcane men cannot give up sexual desire and voluptuousness. It is the weakness of the male, man. (17)

The little fly falls on the flower thinking it to a be a bud and gets burn. The fish too gets caught on the crook of the fisherman. Knowing that there re hams aplenty from women, men are not giving up voluptuousness. The weakness of ignorance is such. The idea is desire is dangerous. (18)

Man, when feeing thirsty, drinks water. When hungry to support himself eats good food with meat etc. when sexually aroused embraces a woman of his liking. This he thinks that a medicine for all diseases are joy and comfort. In reality all these are bhogas - enjoyments. The most enjoyable is the sex-play. (19)

He has big palatial building. His sons are obedient. There is plentiful wealth. The woman he married is youthful and loving. But the one who is ajnaani- ignorant – gets caught up in samsara, feeling that family life is everlasting. Acquiring knowledge and wisdom man would be fulfilled. This is ideal knowingness -jnana. (20)

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