Tuesday 4 August 2020

Vairagya Shathakam – Sri Bharthrihari Virachitham - Yajjya Dhainya Dhooshanam



Vairagya Shathakam – Sri Bharthrihari Virachitham


Chapter – 5 – Yajjya Dhainya Dhooshanam

 

The poet describes the pitiable state of a Jeeva bounded by the material matters and bondage, the sufferings of poverty in the family persuade even the proud person to beg, after seeing his wife surrounded by the inconsolable hungry children, clothed in the rug, shrunken of several days of starvation, compels even the proud person to beg, although he never pleaded for himself, after seeing the miserable state of his wife and children, he would wrap up the shame and go on begging.

 

Hunger is a threat to the everlasting love for the pride of Jeeva, it is the moonlight which causes to shrivel the virtues like a cluster of the lotus flower, and it is a sharp dagger to the beautiful creeper of Lajja/shame. The Jeeva abandons Abhimana/pride, virtues and Lajja/shame while begging for removing the hunger. Therefore, instead of begging people of the same status, it is to appropriate to visit the villagers who follow purity, or woods or the place where the twice-born conduct fire sacrifices and beg for alms spreading the white upper clothe before them.

 


Why did the Jeeva force to beg? The sacred river Ganga with its powerful water currents, is cooled by the frost is not enough to quench their thirst? The beautiful land of Himalaya and the lush green land where the Vidhyadharas resides are deluged? Why the Jeeva did shamelessly takes a share in other’s meals? It’s pathetic to note that the Jeeva abandons the Thapobhoomi/land of austerities, with lush green landscape, water to quench thirst, fruits, and fiber roots to wave off hunger and conduct Tapas.

 


The watercourse from the hilltop and the caves in the hills and the fruits and fiber roots are not adequate for a Jeeva? All those beautiful trees of rich skin provide clothing, packed with succulent fruits are not enough to live? Why do they want to beg to the unkind, deceitful, and haughty people? Is not that fair to go to the forest, instead of depending on the wicked people for a meal, and attire in the bark of the tree, take pleasure in fruits and fiber roots, and conduct austerities and Tapas? Therefore it is fitting perfectly for the Jeeva to return to the wood where there is an abundance of fresh fruits, soft and comfortable mattress made out of the tender leaves are available. There will be no trace of ignorant, dull-minded, arrogant, wicked people in the woods.

 


There will be an abundance of fresh fruits in the woods, there are  crystal clear watercourses bearing cool and sweet water to quench the thirst, there is no scarcity of mattress made of fresh and tender leaves, alas! The Jeeva who is greedy of money continues to beg before the wicked people and put them into misery.  I used to remember them lying on the rock bed with a smile, I feel pity for those people who approach the wealthiest and plead for money and grains, and get disappointed, and those people who take great pleasure only in the material well-being and pushing them into extreme agony.

 


The people who feel happy and contented in their lives remains serene always, they would not face the shadow of grief in their lives. The people, who are chasing after the material well-being and has an endless desire, would not achieve serenity or peace.  The contented people will not take pleasure even in the golden Mount Meru, the people who are greedy of wealth never get satisfied, Alas! They will not get satisfied even after achieving the golden Mount Meru, hence both are unhappy with the treasures of Mount Meru. The wealth which is not utilized for the welfare of the others is fruitless like Mount Meru.

 


The Yogeeshwara highly praises the Bhikshannam which has no impurities, and incomparable, it removes extreme fears, pride, grief, and greediness, it is available in abundance in all the directions on all the days, it is highly praised by the Sadhus and ascetics, it is pure and the shelter home of Lord Shambhu resembles Akshayanidhi, therefore the Biksha removes the grief and impurities in the Jeeva and provides the piousness of Mukthi.

 

 

Dheena Dheenamukhai: Sadhaiva  Shishukairakrishta Jeernnambara | Kroshathbhi: Kshudhithairna Nirannavidhura  Dhrishya  Na  Chedhgehini | Yajjyabhangabhayena Gadhgadha Galathrutyadhvileenaksharam | Ko Dheheethi Vadheth Swadhagdhdha Jatarasyarththe Manasvi  Puman ||

 

Abhimatha  MahamanaGrandhi Prabhedhapateeyasi | Guruthara Guna Gramambhoja Sputojjvala Chandrika |Vipula Vilasath Lajjavalivithana Kutarika | Jatapitari  Dhushpooreyam Karothi Vidambanam ||

 

Punye  Grame Vane Va Mahathi Sitha Patacchannapalim Kaplim | Hyadhaya  Nyaya Garbha Dhvija Huthahuthabhug Dhoomadhoomropakande | Dhvaram Dhvaram Pravishto Varamudharadhari Pooranaya  Kshudhartho | Mani Pranai: Sanatho Na Punaranudhinam Thulyakulyeshu Dheena: ||

 

Ganga Tharanga Kana Sheekara Sheethalini | Vidhyadharadhyushitha Charushilathalani | Sthanani Kim Himavatha: Pralayam Gathani | Yath Savamanaparapindharatha Manushya:||

 

Kim Kandha: Kandharebhya: Pralayamupagatha  Nirjjara Va Giribhya: | Pradhvastha Va Tharubhya: Sarasaphalabhritho Valkalinyshcha  Shakha: | Veekshyanthe  Yanmukhani Prasabhamapagatha Prashrayanam  Khalanam | Dhukhaptha Swalpa Viththa Smaya Pavana Vashanarthitha Brulathani ||

 

Punyair Moola Phalaisthadha Pranayinim Vriththim Kurushvadhuna | Bhooshayyam Nava Pallavaira Kripanair Uththishta  Yavo Vayam | Kshudhranam Aviveka  Moodamanasam Yathreshwaranam Sadha | Viththa Vyadhi Vikara Vihvalagiram Namapi Na Shrooyathe ||

 

Phalam Swecchalabhyam Prathivanamakhedham Kshithiruham| Paya: Sthane Sthane Shishiramadhuram Punyasaritham | Mridhu Sparsha  Shayya  Sulalitha Latha Pallavamayi |Sahanthe  Santhapam Thadhapi Dhaninam Dhvari Kripana: ||

 

Ye Varththanthe  Dhanapathi PUra: Prarththana Dhukha Bhajo | Ye Chalpathvam Dhathathi Vishayakshepa Paryaptha Bhudhdhe: | Theshamantha: Spuritha Hasitham Vasarani Smareyam | Dhyanacchedhe  Shikhari Kuhara Grava Shayya Nishanna: ||

 

Ye Santhosha Niranthara Pramudhithasthesham Na Binna  Mudho | Ye  Thvanye  Dhana Lubdha Sankuladhiyasthesham  Na Thrishna  Hatha | Iththam  Kasya  Krithe Kritha: Sa Vidhina  Keedhrikpadham Sambadham | Swathmanyeva  Samaptha Hema Mahima Merurnna Mey Rochathe ||

 

Bhikshaharamadhainyam Aprathisukham Bheethicchidham Sarvatho | Dhurmathsaryam Madha Abimana Madhanam Dhukhaugha Vidhvamsanam | Sarvathranvaha Maprayathna Sulabham Sadhupriyam Pavanam | Shambho: Sathramavaryam Akshayanidhim Shamsanthi Yogeeshwara: ||