Vairagya Shathakam – Sri Bharthrihari
Virachitham
Chapter – 4- Vishaya Parithyaga Vidambana
/mockery on abandoning the interest in worldly matters and bondage
The Jeeva does not take the incidents happening in the world as a promising one, I am deeply worried about the fruits of pious deeds/Punyakarma and the increased possession of wealth reduces the Poorvapunya earned in several births. The people who are drenched in the worldly matters and bondage takes great pleasure in it, without the knowledge that the luxuries and comforts that have attained with the piousness of several births, eventually they push themselves into extreme grief. Therefore earning wealth, fame, possessions, attachments to families, children, friends and relatives, and taking constant pleasure in it would throw the Jeeva into endless sorrows and miseries.
The Jeeva does not understand the ulmate truth, the interest in worldly matters, possession, wealth, richness,
fame, family, children, relatives and friends that has to meet its ruin during the course of
time, and it is an undeniable factor that the Prakrithi/Jeeva and the material and immaterial things has to
undergo constant transformation and ruin. Hence, is not that fair to abandon them
before it leaves? Don't they cause differences while it leaves the Jeeva
compulsorily? What would happen if it was abandoned voluntarily? The concept of
‘Viyoga’/pain of separation are definite in either way, although the Jeeva is not
willing to discard them. Therefore, when all those possessions, richness,
families, fame, children, relatives, and friends leave the Jeeva, gets desperate
and miserable, on the other hand, if it was discarded voluntarily it would have caused supreme
bliss.
The Bhramajjyani who has the supreme
knowledge of all-pervasive Bhramam are pure and intelligent, performs various
austerities and Karmas which are extremely difficult. These Virakthas who have
no interest in worldly matters and bondage, discard all the wealth and
possessions of luxuries, like grass. Alas! We are truly selfish and
insatiable, do not want to leave the comforts which we have not earned yet,
or the comforts that are not in possession, or comforts which we want to
achieve in future that has no assurance, after all these, we are not willing to abandon the chase for desires and comforts.
The noble-souls, Bhramajjyani, ascetics,
Sages and Rishis undertake penance and austerities living in the serene places
of the words or caves or in the Mountains, contemplate upon that supreme Bhramam,
and shed tears in supreme bliss. The birds take a seat on their lap and fearlessly
take pleasure in their tears, even the birds have great trust on those Rishis
and Sages and make their life fruitful. Alas! It is disheartening to watch the
Jeeva spend their lives hoping for the extravagant life and living in
dreams, taking pleasure in palaces and pleasure gardens, ponds, immersed in
various amusements etc. eventually, get wasted their lifetime.
The Viraktha consumes the one-time meal
received as alms, won't have any taste in it and sleeps on the floor or under the shades of the
trees, their body is the servant, they protect the body covered in ragged
clothes, after all these it is pathetic to cite ‘my interest in worldly matters
are not leaving me’. The bosom of a woman is a mass of flesh, which is compared
with the golden vessels/Swarnnakalasha, her face is the deposit of impurities
like dribble and mucus are often compared with the moon, the back portion of her body which
is the collection of secretes is compared with the forehead of the elephant.
How pathetic is that appearance of a woman which was highly praised by the
poets?
The supreme Lord Mahadeva who has
attained half of the body of Devi Parvathi, is the foremost Vairagin in
Samsara/householder. He is foremost among the ascetics who have abandoned the
Samsara and he is foremost among the noble-souls who discarded the association
of women. The ignorant who could not withstand the venomous serpent-like arrows
of Kama and Vishaya, persuaded by extreme lust and desires, did not have the
knowledge or the capabilities to take adequate pleasure in the worldly matters
and bondage, or abandon them; eventually push themselves into extreme agony.
The fireflies do not have the knowledge
of nature of fire that has the tendency
to burn down whatever gets into it, the fish does not understand the trouble of
the hook connected with the meat in it, eventually get attracted to the meat and
get trapped, all that happened with the ignorance in them. Alas! Humans
are having enough knowledge to identify the good and evil in the excessive
interests of worldly matters and bondage, even though we are not willing to
discard them. What to comment about the powerful desire/ignorance?
The Jeeva quench its thirst with the cool
and sweet water, whenever feels hunger consumes the meat or grains or rice, Alas!
Whenever get burned by the lust, embraces the woman to put off their desire, without
the knowledge that it is barely the cure for the lust, how pathetic to cite
that Jeeva misread it as the means of pleasure. The ignorant take pride in the wealth of their own, possession of beautiful homes, children who are virtuous and wealthy, the wife who is young and beautiful, is a fool who enters the prison
of Samsara, get himself imprisoned with the excessive desire and lust. The
noble souls who have the knowledge of the impermanent nature of the wealth,
possession, richness, fame, families, children, etc.. Abandon them like grass
and accept the path of liberation.
Vishaya Parithyaga Vidambana -
Na Samsarothpannam Charithamanupashyami
Kushalam | Vipaka: Punyanam Janayathi
Bhayam Mey Vimrishatha: |
Mahadhbhi: Punyaughashchira Parigreethashcha
Vishaya | Mahantho Jayanthe Vyasanamiva Dhathum Vishayinam||
Avashyam Yatharashchiratharam
Ushithvamapai Vishaya | Viyoge Ko Bhedhasthyajathi Na Jano Yath Swayamamoon |
Vrajantha : Swathanthryadhathula Parithapaya Manasa: | Swayam Thyaktha Hyethe
Shamasukham Anantham Vidhathi ||
Bhrama Jjyana Viveka Nirmaladhiya:
Kurvanthyaho Dhushkaram| Yanmuchyathupabhogabhangjyapi Dhananyekanthatho Ni:
Spruha: | Samprapthanna Pura Na Samprathi Na Cha Prapthau
Dhridaprathyayan| Vanchamathra Parigrahanapi Param Thyakthum Na Shaktha
Vayam ||
Dhanyanam Girikandhareshu Vasatham
Jyothi: Param Dhyayatham | Anandhashru Jalam Pibanthi Shakuna Ni:Shankam Angeshaya:
| Asmakam Thu Manorathoparachitha Prasadha Vapithata | Kreeda Kanana Keli
Kauthuka Jusham Ayu: Param Ksheeyathe ||
Bhikshashanam Thadhapi Neerasamekavaram |
Shayya Cha Bhu: Parijano Nijadhehamathram | Vasthrashcha Jeernna Shatharandhramathi Cha Kandha | Ha
Ha Thadhapi Vishaya Na Parithyajyanthi
||
Sthanau Mamsagrandhi Kanaka
Kalashavithyupamithau | Mukham
Shleshmagaram Thadhapi Cha
Shashankena Thulitham | Sravan
Moothraklinnam Karivarashira Spardhdhi Jaghanam | Muhur Nindhyam Roopam
Kavijana Visheshair Gurukritham ||
Eko Ragishu Rajathe Priyathama Dhehardhdhadhari Haro | Neerageshu Jano Vimuktha Lalanasango Na Yasmathpara: | Dhurvara Smarana Bana
Pannaga Visha Vyavidhdha Mugdho Jana: |
Shesha: Kamavidambithanna Vishayan
Bhokthum Na Mokthum Kshama: ||
Ajanan Dhahathmyam Pathathu Shalabha Stheevradahane | SaMeenopya
Gnanath Badishayutha Mashnathu Pishitham | Vijananthopyethe Vayamiha Vipajjala Jatilan | Na Muncchama:
Kamanahaha Gahano Moha Mahima ||
Thrisha
Shushyathyasye Pibathi Salilam
Sheetha Madhuram | Kshudharththa: Shalyannam Kabalayathi Mamsadhikalitham | Pradheepthe Kamagnau
Sudhridatharamalingathi Vadhum |
Pratheekaram Vyadha: Sukhamithi
Viparyasyathi Jana: ||
Thungam Veshma Sutha: Sathamabhimatha: Sankhyathiga:
Sambadha: | Kalyani Dhayitha
Vayashcha Navamithya Gnanamoodo
Jana: | Mathva Vishvanashvaram
Nivishathe Samsara Karagrihe |
Samdhrishya Kshanabhanguram Thadhakhilam Dhanyasthu Sannyasyathi ||
