Chapter -1 – Introduction
The renowned Sanskrit
scholar and great poet Sri Bharthrihari was born in a royal family of Ujjain,
as a brother to Vararuchi and Vikramadhithya, there is not much clear information
about his earlier life, and some have the opinion that he was lived during the
period of Mahakavi Kalidasa. The Maharaja Gandharvsen, of Ujjain, had two wives;
the first wife gave birth to Bharthrihari, later he was crowned as the King,
but he was not interested in the kingly duties, shortly he had attained Vairagya,
leaving the Kingdom under the responsibilities of the younger brother
Vikramaditya. He has written several Vyakarana Grantha, such as
Shrungarashathakam, Neethishathakam, Vairagya Shathakam, and the Bhrihath
Grantha ‘Vakyapadheeyam’.
Vairagyashathakam – Raga, and Dhwesha are the two sides of a coin, therefore whoever is relieved out of
Raga/impurities, desires, lust, etc./ sudden impulses/emotions/anger/ will not
have the sense of Dhwesha/‘hatred’, and it is the law of Prapancha, moreover without getting rid
of the Raga and Dhwesha it is impossible to achieve the state of Mukthi. Therefore ‘Vairagya’ has been defined as the
absence of Raga and Dhwesha. Lord Krishna and Jagathguru Sri Adhishankaracharya
proclaim that “Kasya Sukham Na Karothi Viraga:”. Vairagya Shathakam put the culpability
on the ‘Thrishna’ which is the root cause for the miseries and sorrows of worldly
existence.
Bogha Na Bhuktha Vayameva
Bhuktha: Thapo Na Thaptham Vayameva
Thaptha: | Kalo Na Yatho Vayameva Yatha:
Thrishna Na Jeernna Vayameva
Jeernna: ||
The Jeeva constantly chases
after the material as well as physical pleasure and get depressed before achieving
the same. The Jeeva does not perform any Tapas but undergoes the afflictions
and get distressed, thus live a life of death while living on Earth, the
desires have no end, but the Jeeva is nearing the end of its journey. Finally,
while chasing for the material comforts, wealth, happiness, possessions and
fame, the Jeeva forgets its real purpose of birth and performs all those
unwanted deeds undergo aging, illnesses, and eventually faces pathetic death.
In this way the Jeeva persuaded by the ‘Thrishna’ soak in worldly matters and
comforts, final moments of life understands the truth that even though the body has already met its ruin, the pursuance for the desire has not ended,
ultimately, gets anxious about how to get rid of that ‘Thrishna’ and achieve the serenity of the mind.
Asha Nama Nadhi Manorathajala
Thrishna Tharangakula | Raga Grahavathi Vitharkka Vihaga Dhairyadhrumadhvamsini
| Mohavarththa Sudhustharathi Gahana Proththunga Chinthathati | Thasya: Paragatha Vishudhdha
Manaso Nandhanthi Yogeeshwara: ||
The Mahanadhi of Asha /river of desire has a realm
of fancy/illusion like water, has Thrishna/desire/thirst like waves, and
Anuraga/passion and love as alligators, adamant nature as birds, courage as
tree on the river bank, the powerful water current as desires, redundant
thoughts as the river banks which is extremely difficult to traverse. Whoever crosses
the Mahanadhi of Asha, are Yogeendra who have won over desires and worldly
attachments.
Avashyam
YatharashchiratharaMushithvapi Vishaya | Viyoge Ko Bhedhasthyajathi Na Jano Yath Swayamamoon | Vrajantha:
Swathanthryadhathula Parithapaya Manasa: | Swayam Thyaktha Hyethe
Shamasukhamanantham Vidhadhathi ||
In the above verses, the poet describes the significance of ‘Vairagya’, and the ways to achieve permanent peace by abandoning interest in worldly matters and bondage which has
impermanent nature, it has to meet ruin in the long run. Therefore it is better
to practice the sense of abandonment in the interest in worldly matters,
attachment to people, fame, wealth, possessions, and richness before it leaves
you. In either way, it will cause the pain of separation, Alas! Even after knowing
the ultimate truth of the Viyoga causes grief, the Jeeva is not making an
effort to renounce them. If the attachment to worldly matters and people was discarded
voluntarily like a Yogi, it would not cause grief, instead, it would multiply
the bliss in Jeeva, if it was in the other way round, it would definitely put the Jeeva into a
miserable state of intense pain and grief.
Bhoge Rogabhyam Kule
Chyuthibhayam Viththe Nripaladh Bhayam |
Mane Dhainyabhayam Bale Ripubhayam Roope Jaraya Bhayam | Shasthre Vadhibhyam
Gune Khalabhayam Kaye Krithanthath Bhayam | Sarvam Vasthu Bhayanvitham Bhuvi
Nrinam Vairagyam Yevabhayam ||
In the above verse, the poet describes the advantage of sense of ‘Vairagya’. The attachment to sensual
pleasure causes fear of illnesses, possession of huge wealth causes the fear
from the King, the excessive pride
causes fear of losing respect before others, the attachment on one’s own
prowess causes fear of enemies, attachments on one’s own body causes fear of
aging and illnesses, a person who is renowned in Shastras fears the debate with
the intellectuals, a virtuous person fear of the immoral people, attachment to the body causes fear of death, hence attachment to each and object causes ‘Fear’
only. Therefore, is there anything
fearless in the Prapancha? Yes, it is the sense of ‘Vairagya’/sense of
desirelessness is the only one that could protect the Jeeva from the fears. A Vairagin
will not have fear of anything in this world and need not be feared of anything
in the Universe.
Ashimahi Vayam
Bhikshamashavaso Vasimahi | Shayimahi Mahiprishte Kurvimahi Kimeeshwarai: ||
The poet describes the
freedom of a Yogi who has achieved the sense of abandonment consumes the meal
received by begging alms, clothed in directions, sleeps on the ground, has
anything to fear of the wealthiest? The Yogi /Yathi who is Viraktha and
Bhikshu has nothing to gain from the King or the wealthiest. The ignorant
Jeeva consider the life on Earth is extremely suffering and sorrowful, there is
only one ‘Royal Path’ to get rid of the miseries of the worldly existence,
that’s the achievement of ‘Vairagya’.
Whoever wants to attain that Viveka and Vairagya, the recitation of ‘Vairagya
Shathakam would provide an adequate boost to them.