यतिपञ्चकम्
Yatipañcakam
Five verses on Ascetics
Yatipañcakam (Yati Panchakam) or “Five verses on Ascetics” is a hymn (stotram) composed by Adi Shankara. 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
वेदान्तवाक्येषु सदा रमन्तो
भिक्षान्नमात्रेण च तुष्टिमन्तः ।
विशोकवन्तः करणैकवन्तः
कौपीनवन्तः खलु भाग्यवन्तः ॥१॥
vedāntavākyeṣu sadā ramanto
bhikṣānnamātreṇa ca tuṣṭimantaḥ |
viśokavantaḥ karaṇaikavantaḥ
kaupīnavantaḥ khalu bhāgyavantaḥ ||1||
1. The loincloth-clad ones (ascetics) – who are always revelling in the Upanishadic teachings; and who are satisfied with just the food that is received as alms*; who are free from grief; who are endowed with focused minds and sense organs – are indeed fortunate.
* i.e., they are not particular about food – they eat whatever is received through begging, and even go hungry if nothing is offered
मूलं तरोः केवलमाश्रयन्तः
पाणिद्वयं भोक्तुममत्रयन्तः ।
कन्थामिव श्रीमपि कुत्सयन्तः
कौपीनवन्तः खलु भाग्यवन्तः ॥२॥
mūlaṃ taroḥ kevalamāśrayantaḥ
pāṇidvayaṃ bhoktumamatrayantaḥ |
kanthāmiva śrīmapi kutsayantaḥ
kaupīnavantaḥ khalu bhāgyavantaḥ ||2||
2. The loincloth-clad ones (ascetics) – who reside in solitude beneath trees*; who use their two hands as vessels** for eating; who are disdainful even of wealth, as though it were just a rag cloth*** – are indeed fortunate.
* i.e., they do not need a hut or a house for residing – the cover provided by a tree is sufficient
** i.e., they do not even possess a vessel for begging/eating, and use their cupped palms for this purpose
*** i.e., having no value
देहादिभावं परिमार्जयन्तः
आत्मानमात्मन्यवलोकयन्तः ।
नान्तं न मध्यं न बहिः स्मरन्तः
कौपीनवन्तः खलु भाग्यवन्तः ॥३॥
dehādibhāvaṃ parimārjayantaḥ
ātmānamātmanyavalokayantaḥ |
nāntaṃ na madhyaṃ na bahiḥ smarantaḥ
kaupīnavantaḥ khalu bhāgyavantaḥ ||3||
3. The loincloth-clad ones (ascetics) – who have wiped off the concept of the body, etc.; who see the (Cosmic) Self in the self; who recall neither the end nor the beginning nor the external* – are indeed fortunate.
* i.e., they have transcended time and space
स्वानन्दभावे परितुष्टिमन्तः
संशान्तसर्वेन्द्रियदृष्टिमन्तः ।
अहर्निशं ब्रह्मणि ये रमन्तः
कौपीनवन्तः खलु भाग्यवन्तः ॥४॥
svānandabhāve parituṣṭimantaḥ
saṃśāntasarvendriyadṛṣṭimantaḥ |
aharniśaṃ brahmaṇi ye ramantaḥ
kaupīnavantaḥ khalu bhāgyavantaḥ ||4||
4. The loincloth-clad ones (ascetics) – who are content in the experience of their inherent happiness; whose wisdom is supported by the absolute calmness of all the sense organs; who revel in Brahman* day and night – are indeed fortunate.
* i.e., the ultimate non-dual reality
पञ्चाक्षरं पावनमुच्चरन्तः
पतिं पशूनां हृदि भावयन्तः ।
भिक्षाशना दिक्षु परिभ्रमन्तः
कौपीनवन्तः खलु भाग्यवन्तः ॥५॥
pañcākṣaraṃ pāvanamuccarantaḥ
patiṃ paśūnāṃ hṛdi bhāvayantaḥ |
bhikṣāśanā dikṣu paribhramantaḥ
kaupīnavantaḥ khalu bhāgyavantaḥ ||5||
5. The loincloth-clad ones (ascetics) – who utter the purifying five syllables*; who contemplate upon the lord of animals** in their hearts; who wander in various directions due to their desire to eat begged food*** – are indeed fortunate.
* i.e., “Om nama Shivaya” (om = 1 syllable, na-ma= 2 syllables, shi-va-ya= three syllables, thus total five syllables), a mantra for meditation on Lord Shiva, meaning “Salutations to Shiva”
** Pashupati (lord of all animals) is another name for Shiva
*** they wander from place to place, since they do not want to burden the same set of people repeatedly due to their begging
Yatipañcakam (Yati Panchakam) or “Five verses on Ascetics” is a hymn (stotram) composed by Adi Shankara. It is also known as Kaupīna pañcakam or “Five verses on the Loincloth-clad”. It consists of 5 verses (ślokas) in praise of ascetics and asceticism.
The world yati refers to an ascetic - one who has renounced the world and controlled his passions. The word panchakam refers to a group of five, or a quintet. In this case it refers to a quintet of verses (i.e., five verses) related to ascetics.
In this hymn, the usage of the word “ascetic” refers to a self-realized person, and not just any ascetic.
The primary intention of the hymn appears to be to point out that the true source of happiness lies within oneself, and does not depend on external objects or situations. We need to distinguish between two types of happiness. For the purpose of our discussion, let us call one as “bliss” and the other as “pleasure”. Bliss is an inherent state of the self, whereas pleasure is a sensation caused by the interaction between sense organs and sense objects. The philosophy of non-dualism (Advaita Vedanta) distinguishes between these two types of happiness by calling one as “vishaya ananda” (happiness from things, or pleasure ) and “atma ananda” (the inherent happiness of the self, or bliss).
Even the vishaya ananda (happiness from things) is ultimately derived from the self alone, though it appears to emanate from external objects and circumstances. This is like the dog chewing on a dry bone. The bone is absolutely dry, with not even a morsel of meat on it. Yet the dog derives a lot of pleasure from the bone. It is actually the chewing that generates the happiness in this case – it provides mental and physical stimulation by catering to its primal instincts. So the happiness may appear to come from an external object (the bone in this case), while its real origin lies within the dog.
Each verse ends with the same phrase “kaupīnavantaḥ khalu bhāgyavantaḥ“ which has been translated here as “the loincloth-clad ones (ascetics) are indeed fortunate”. Here the word “fortunate” indicates the happy state of mind of the ascetics.
What is the significance of the loincloth?
Throughout the hymn, Shankara uses the term “loincloth-clad” to refer to ascetics. The loincloth symbolises the essence of asceticism, namely, being satisfied with the bare minimum. It also indicates that ability of the wearer to overcome dualities at the three levels of body, mind and intellect. At the body level, it shows that the ascetic is able to overcome the dualities of physical sensations such as heat and cold. At the mind level, it shows that he is able to overcome dualities of mental sensations such as joy and sorrow (arising from the possession or non-possession of fancy clothes, ornaments and other accessories) or even other emotions such as anxiety or shame associated with the exposure of the body. At the intellectual level, it shows that he is able to overcome the dualities of intellectual sensations such as honour and insult (arising from common people’s attitude of treating people based on their external appearance).
Outer Meagreness vs. Inner Abundance
The hymn uses the extreme example of a loincloth-clad wandering ascetic monk to illustrate the fact that happiness is not dependent on external factors.
If we look at the hymn’s external description of the ascetic, we may feel sorry for him.
1) He does not own even one set of clothes to protect his body from the adversities of nature.
2) He begs for his food (verse 1), not sure of when or whether he will get is next meal.
3) He does not have a residence of his own, and often resides in the open, under trees (verse 2) that provide a modicum of protection from heat and rain.
4) He does not possess a single vessel or utensil (even for begging) and therefore uses his cupped palms (verse 2) for receiving and eating food that is offered to him.
On the other hand, if we consider the hymn’s internal description of the ascetic, we are likely to be envious of him.
1) He is free from grief (verse 1)
2) He is constantly revelling in the teachings of the Upanishads (verse 1)
3) He is satisfied with whatever food he received as alms, i.e., he is not a slave to his tongue and taste buds (verse 1)
4) He is disdainful of wealth (verse 2). This basically means that he has infinite wealth within, and external wealth is insignificant in comparison. Imagine you want someone to help you with some simple task (say, to take your dog for a 30-minute walk), and are willing to pay $100 for it. A poor and needy person may jump at this offer. But if you were to make the same offer to the world’s richest man (who earns $375 every second), what will be his attitude? Disdain!
Attitude and behaviour of the self-realized ascetic
The hymn provides some clues about the attitude of a self-realized person (represented by the ascetic in this hymn).
1) His sense organs and mind are integrated and focused (verse 1). His wisdom is supported by the absolute calmness of all the sense organs (verse 4).
· When the sense organs are under control, they do not agitate the mind.
· The ensuing calmness and peace allow the ascetic to have a clarity about the goal of life, namely self-realization and liberation from bondage.
2) He has wiped off the concept of the body, etc.; (verse 3).
· Due to his clarity of vision, and the teachings of the Upanishads, he understands that he is not the body, mind or intellect.
· Whereas the body, mind, intellect, et. are all inert objects of experience, he is the subject in the form of consciousness.
3) He sees the Cosmic Self in the self (verse 3).
· Once he detaches from the notions of body, mind, intellect, etc., then what remains is consciousness.
· The very same consciousness is at the core of all others.
· Thus he sees the non-difference between himself and the others.
4) He recalls neither the end nor the beginning nor the external (verse 3).
· When he realizes his true self, he transcends time and space, and this there no start and end, no in and out.
5) He is content in the experience of their inherent happiness; (verse 4) He revels in Brahman day and night (verse 4)
And finally, the hymn also describes the external behaviour of the self-realized ascetic
1) He utters the purifying five syllables (verse 5).
· During the initial stages of seeking self-knowledge, chanting of sacred mantras helps in focusing the mind.
· Chanting is said to offer other benefits due to the waveform and vibrational characteristics of the syllables uttered, and the effect of these vibrations on the body-mind-intellect of the chanter.
· At a higher level, the self-realized person sees the Ultimate Reality in the form of his favoured or personal deity (ishta devata) everywhere and at all times. So whether he encounters good or evil, everything is the play (leela) of his personal deity. So every experience – good or bad – reminds him of the lord, and he calls out to that lord.
2) He contemplates upon the lord of animals in his hearts (verse 5)
· Apart from chanting the mantra related to his personal deity, he is constantly reminded of that deity at all places and times.
3) He wander in various directions due to their desire to eat begged food (verse 5).
· In order to avoid falling into the traps of attractions and aversions towards external objects and circumstances, he is careful not to stay at a single location for a long time. He keeps moving.
· This wandering also helps to distribute the load on those who offer him alms. If he is in the same place all the time, he will be unduly burdening the good (charitable) people of that locality. So he wanders from place to place to distribute the burden on people. Looking at this from another angle, he is providing the opportunity to more people to be blessed by offering his alms!
· The wandering also helps the ascetic to interact with different types of people and to refine his contemplations.
· The wandering exposes him to various kinds of circumstances (both amiable and adverse), thus providing him opportunities to strength his forbearance of the dualities of body, mind and intellect.
Split-sandhis, Prose Order and Word-for-word Meaning
Verse-1
वेदान्त-वाक्येषु सदा रमन्तः
भिक्ष-अन्न-मात्रेण च तुष्टिमन्तः ।
विशोकवन्तः करण-एकवन्तः
कौपीनवन्तः खलु भाग्यवन्तः ॥१॥
वेदान्त-वाक्येषु सदा रमन्तः भिक्ष-अन्न-मात्रेण तुष्टिमन्तः च विशोकवन्तः करण-एकवन्तः कौपीनवन्तः खलु भाग्यवन्तः ॥
वेदान्त-वाक्येषु in the teachings of the Upanishads सदा always रमन्तः those who revel भिक्ष-अन्न-मात्रेण with just the food that is received as alms तुष्टिमन्तः those who are satisfied च and विशोकवन्तः those who are without grief करण-एकवन्तः those with integrated (focused) sense organs (and mind) कौपीनवन्तः those wearing loin-cloths खलु indeed भाग्यवन्तः those who are fortunate
Verse-2
मूलं तरोः केवलम्-आश्रयन्तः
पाणि-द्वयं भोक्तुम्-अमत्रयन्तः ।
कन्थाम्-इव श्रीम्-अपि कुत्सयन्तः
कौपीनवन्तः खलु भाग्यवन्तः ॥२॥
तरोः मूलं केवलम्-आश्रयन्तः, भोक्तुम् पाणि-द्वयं अमत्रयन्तः, श्रीम् अपि कन्थाम् इव कुत्सयन्तः कौपीनवन्तः खलु भाग्यवन्तः ॥
तरोः मूलं at the foot of the trees (i.e., beneath trees) केवलम्-आश्रयन्तः those who stay alone भोक्तुम् for eating पाणि-द्वयं two hands (palms) अमत्रयन्तः those who use as a vessel श्रीम् अपि even wealth कन्थाम् इव as though a rag कुत्सयन्तः those who revile कौपीनवन्तः those wearing loin-cloths खलु indeed भाग्यवन्तः those who are fortunate
Verse-3
देह-आदि-भावं परिमार्जयन्तः
आत्मानम्-आत्मनि-अवलोकयन्तः ।
न-अन्तं न मध्यं न बहिः स्मरन्तः
कौपीनवन्तः खलु भाग्यवन्तः ॥३॥
देह-आदि भावं परिमार्जयन्तः, आत्मनि आत्मानम् अवलोकयन्तः, न अन्तं न मध्यं न बहिः स्मरन्तः, कौपीनवन्तः खलु भाग्यवन्तः ॥
देह-आदि body, etc. भावं concept or sentiment परिमार्जयन्तः those who have wiped off आत्मनि in one own’s self आत्मानम् the Cosmic Self अवलोकयन्तः those who see न अन्तं not the end न मध्यं not the beginning न बहिः not the external स्मरन्तः those who remember कौपीनवन्तः those wearing loin-cloths खलु indeed भाग्यवन्तः those who are fortunate
Verse-4
स्व-आनन्द-भावे परितुष्टिमन्तः
संशान्त-सर्व-इन्द्रिय-दृष्टिमन्तः ।
अहः-निशं ब्रह्मणि ये रमन्तः
कौपीनवन्तः खलु भाग्यवन्तः ॥४॥
स्व-आनन्द-भावे परितुष्टिमन्तः, संशान्त-सर्व-इन्द्रिय-दृष्टिमन्तः, अहः-निशं ब्रह्मणि ये रमन्तः, कौपीनवन्तः खलु भाग्यवन्तः ॥
स्व-आनन्द-भावे in the experience of the inherent happiness परितुष्टिमन्तः those who are content संशान्त-सर्व-इन्द्रिय-दृष्टिमन्तः those whose wisdom is supported by the absolute calmness of all the sense organs अहः-निशं day and night ब्रह्मणि in Brahman ये रमन्तः those who revel कौपीनवन्तः those wearing loin-cloths खलु indeed भाग्यवन्तः those who are fortunate
Verse-5
पञ्च-अक्षरं पावनम्-उच्चरन्तः
पतिं पशूनां हृदि भावयन्तः ।
भिक्ष-अशना दिक्षु परिभ्रमन्तः
कौपीनवन्तः खलु भाग्यवन्तः ॥५॥
पावनम् पञ्च-अक्षरं उच्चरन्तः, पशूनां पतिं हृदि भावयन्तः, भिक्ष-अशना दिक्षु परिभ्रमन्तः, कौपीनवन्तः खलु भाग्यवन्तः ॥
पावनम् purifying पञ्च-अक्षरं five-syllables (the mantra “Om Nama Shivaya” which has five syllabes) उच्चरन्तः uttering पशूनां पतिं the lord of all animals (Shiva) हृदि in the heart भावयन्तः those who consider भिक्ष-अशना due to desire to eat (only) begged food दिक्षु in various directions परिभ्रमन्तः those who wander कौपीनवन्तः those wearing loin-cloths खलु indeed भाग्यवन्तः those who are fortunate
Prosody (Chandas)
Yatipañcakam is composed in the Indravajrā chandaḥ (metre), which consists of 11 syllables in each pāda (quarter), with the heavy (guru) and light (laghu) syllables arranged as follows:
--U --U U-U --
Notation:
- denotes guru (heavy) syllable
U denotes laghu (light) syllable
The pause (yati) is after the 5th syllable of each pāda
Comments
Post a Comment