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: ||

 

 

Vairagya Shathakam – Sri Bharthrihari Virachitham -Vishaya Parithyaga Vidambana /mockery on abandoning the interest in worldly matters and bondage

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 ||

Vairagya Shathakam – Sri Bharthrihari Virachitham - Thrishna Dhooshanam

Vairagya Shathakam – Sri Bharthrihari Virachitham

Chapter – 3- Thrishna Dhooshanam

 

Parameshwara Dhyanam –

Choodoththamsitha Chandracharu Kalika Chancchath Shikhabhasvaro | Leela Dhagdha Vilola Kamashalabha: Shreyo Dhashagre Spuran | Antha: Spoorjadhaparamoha Thimira Pragbhara Mucchadayan | Chetha: Sadhmni Yoginam Vijayathe  Gnana Pradheepo Hara: ||

 

Oh! Hara, who has lustrous face adorned in the crescent moon on the matted hair locks, burned the Lord Kamadhena like a firefly, symbolizes auspiciousness, the destroyer of the darkness of ignorance in the Jeeva, you are the source of Gnana/wisdom, resides in the intellects of Yogeeshwara, Oh! Prabho, I shall repeatedly prostrate before you.

 

Oh! Thrishne/desire, which compels the Jeeva to walk on the path of extreme difficulties is an unbeatable fortress that has innumerable difficult pathways, impossible to approach. I have been to all those complicated pathways, to reach that fortress, but have become unsuccessful, and failed miserably. I have discarded all those righteousness and the respect of the clan and had been to unwanted efforts and tasks which bring utter sham to the life, I have been to the stranger’s place, treated with no respect and I ate their meal like a crow. After all this, Oh! Thrishne, did not get satisfied yet?  Sadly, you are not showing any sign of contemplation instead of growing alarmingly.

 

Oh! Thrishne, I have been so greedy, excavating the Earth with a misconception to achieve the treasures, I have excavated the mountains and collected a huge quantity of mineral deposits, shoved them to a blazing fire and made a foolish effort to produce precious yellow metal. I have been traveled through the vast ocean, I have gained an abundance of appreciation from several rulers, and I have spent several nights in the dense wood engaged in the practice of meditation, contemplation, and worship. Although I have undertaken several ineffective efforts to fulfill my ambition, therefore Oh! Thrishne, let your desire win.

 

Oh! Thrishne, I have made an unsuccessful effort to please the wicked people who never get satisfied with material welfare or fame, I have put up with their harsh words, with great patience, and I have controlled the tears of grief and put myself presentable before them with a pleasing smile. The fools who are greedy of wealth prostrated before me with folded hands. Oh! Thrishne, the unfruitful desire, what are you going to do with me?

 

The Jeeva is unaware of the eternal truth that the life is Kshanabangura/ has the fleeting nature, like the drop of water on the lotus leaf, and performs various unwanted deeds to protect the Jeeva and present themselves disgraceful. I have been in the association of the ignorant and wealthiest without any shame, I have been into the outrageous act of self-praising to earn their admiration. The Veda and scriptures say that Athmaprashamsa/self-praise, and Paranindha/disrespect others, are equivalent to death and suicide.

 

Oh! Thrishne, I did not meet those troubles and disgrace with great patience, I did not get the pleasure of the Grihasthashrama, which I have deserved, but I did not abandon them voluntarily. I have gone through the sorrow of extreme chillness, heat, and wind, but did not undertake Tapas/austerities. I have meditated upon the wealth day and night, but I did not practice Pranayama or contemplate or meditate upon the lotus feet of Lord Parameshwara. I have copied and practiced the Maharishis and performed all those deeds, but nothing could provide any fruitful results. I had to put up with the two extremities of respect and humiliation, happiness and sorrows, heat and cold, without the sense of Vairagya or Virakthi or patience, or not with the contentment. I did not practice meditation or contemplate day and night to that supreme Lord Parameshwara, therefore, even though I have copied all the deeds of Maharishi, I could not achieve the Mokshasamrajya, because I have been driven by Thrishna, which is capable to destroy all the virtues.

 

The Jeeva chases after comfort and luxuries, unfortunately, these chases end up in disaster, and bring intense grief and sorrow. I did not take up the Tapas, before doing anything I had to undergo physical as well as mental afflictions due to extreme grief. The life span is almost nearing its end, physically and mentally worn out, but the desires have not come to an end. Oh! Thrishne, the Jeeva undergoes Jara and Nara, without performing what is required to elevate the soul, and wasted all life. The face is withered and wrinkles all over the body, hair became grey, body parts meet its ruin, Alas! Oh! Thrishne, you remain youthful as always.

 

The sense lost its effectiveness, eventually, the interest towards the luxuries and comforts has gone, I have lost the dear ones, I have lost respect and admiration from the people, and the friends who had the same age of mine and lots of love for each other have met their deaths. Now, all that possible to stand up with the help of a stick, the eyes lost its sight, body and mind has lost its efficiency after all these happened; it is surprising that the Jeeva is scared of death.

 

The Mahanadhi/river of Thrishna/desires, has the realm of fancy as its water, it has endless desires as waves, it has affection, love, and attachment as alligators, and the wickedness, dishonesty, slyness as the birds that constantly strike on the courage like the tree, the powerful watercourse has big and deep circles like desires and it has carelessness and absence of knowledge as stone steps. The Mahayogis and Yogeendras who have crossed the dangerous watercourse had attained peace and the serenity of the mind are blissful always.

Thrishna Dhooshanam –

Bhrantham Dhesham Aneka Durgavishamam Praptham  Na Kinchith Phalam | Thyakthva Jathi Kulabhimanam Uchitham Seva Kritha Nishphala | Bhuktham Manavivarjjitham Parigriheshva Shankaya Kakavath | Thrishna Jrumbhasi Papa Karma Pishune  Nadhyapi Santhushyasi ||

 

Uthkhatham Nidhishankaya  Kshithithalam Dhmatha Girerdhdhathavo | Nistheernna: Saritham Pathir Nripayo Yathnena Santhoshitha : |Manthraradhana Thathparena Manasa  Neetha: Shmashane Nisha: |Praptha  Kanavaratakopi Na  Maya Thrishne  Sakama Bhava ||

 

Khalalapa: Soda: Kadhamapi Thadharadhanaparair | Nigrihyanthar Bashpam Hasithamapi Shoonyena Manasa | Kritho Viththa Sthambha Prathihathadhiyam Anjalirapi | Thvamashe Moghashe Kimaparamatho Narththayasi Mam||

 

Ameesham Prananam Thulitha Nalini Pathrapayasam | Krithe Kim Nasmabhir Vigalitha Vivekair Vyavasitham | Yadhadyanamagre  Dhravina Madhani:samjja Manasam| Kirtham  Manavreedair Nijaguna Kathapathakamapi ||

 

Kshantham Na Kshamaya  Grihochitha Sukham Thyaktham Na Santhoshatha: | Sodo  Dhu:ssaha Sheetha Thapa Pavanaklesha  Na Thaptham Thapa: | Dhyatham Viththamaharnisham Niyamitha  Pranairnna Shambho Padham | Thaththath Karma Kritham Yadheva Munibhi: Sthaisthai: Phalair Vanchitha: ||

 

Bhoga Na Bhuktha Vayameva Bhuktha: | Thapo Na Thaptham Vayameva Thaptha: | Kalo Na Yatho  Vayameva Yatha: | Thrishna  Na Jeernna  Vayameva Jeernna: ||

 

Valibhir Mukhamakrantham Palathainangitham Shira: | Gathrani  Shithalayanthe  Thrishnaika  Tharunayathe ||

 

Nivriththa  Bhogeccha  Purushabahumanoapi Galitha : | Samana:  Swaryatha:  Sapadhi Suhridho Jeevithasama: | Shanairyashtyuththanam Ghanathimirarudhdhe  Cha Nayane | Aho Mooda: Kayasthadhapi Maranapaya  Chakitha: ||

 

Asha Nama Nadhi Manoratha Jala Thrishna Tharangakula | Ragagrahavathi Vitharkkavihaga Dhairyadhrumadhvamsini | Mohavarththa Sudhustharathi Gahana Proththunga Chinthathati| Thasya: Paragatha  Vishudhdhamanaso Nandhanthi Yogeeshwara: ||

 

 

Vairagya Shathakam – Life of Sri Bharthrihari

Vairagya Shathakam – Sri Bharthrihari Virachitham

Chapter -2 – Life of Sri Bharthrihari

 

There was a highly learned twice-born Govinda, well known for his Dharmic rites, had thorough knowledge in all the scriptures and Vedic texts, the inquisitiveness to learn more and more drove him to follow the Bhramacharyashram meticulously, and visited several preceptors and scholars, finally there was no preceptors to teach him, but his hunger to learn the scriptures and Veda did not stop, he had the feeling that he has not yet completed the quest for learning, hence he conducted an extensive journey through the Aryavartha. Once, he ended up in the dense forest, could not see the trace of human, there he met a Bhramarakshas who was a twice-born, was too happy to meet the Govinda, after several days in the woods. They had a conversation and exchanged their views and opinions on scriptures and Sanskrit, and talked about each other’s life.

 

The Bhramarakshass explained his life story; he was a highly intelligent twice-born, has vast knowledge in all the scriptures and texts, but he was not willing to teach them to others. He met a Bhramin and got cursed for his arrogance, to become Bhramarakshassa, also came to know that if he shares the knowledge he has learned with others, he would immediately get rid of the curse, therefore he was waiting for a learned person to share his knowledge and get rid of the curse. The twice-born Govinda became too happy to meet the Bhramarakshass, shortly Govinda learned all the knowledge from the Bhramarakshass. The forest they have lived was not fit for human habitation, there were no fruits or fiber roots, or pure water available, Govinda felt extremely disappointed to continue there. Bhramrakshass understood the difficulties of Govinda to live there, he offered an herbal medicine to apply on his body, that could remove the thirst and hunger for several years, with a condition that if the twice-born set foot on the water, the herbal medicine will stop working, and all those tiredness due to the non-consumption of water and meal for the years would come back immediately. Thus, Govinda was strictly forbidden to set foot on the water, in this way, he started learning all those sacred knowledge from Bhramarakshass who throw the notes written on the leaves to Bhramin, if any doubts the Bhramin would clear them on the spot, within  a short period of time, the Bhramin learned all the knowledge from the Bhramarakshass, prostrated before his preceptor and bade-farewell. The Bhramarakshass got rid of the curse and happily returned to his home.

 

Govinda wandered many places and finally arrived in the glorious city of Ujjain, the King ruled the city had no son; they had a beautiful daughter, were taken care of affectionately. Govinda arrived on the river bank; saw there were a few attractive women in their finest garments arrived to have a bath in the river. Govinda was not interested in material living; he did not pay attention to them. The beautiful woman who was the leader of the group did not take her eyes off from the handsome, youthful Govinda, fallen in love with him instantly. She understood his humility, intelligence, and virtues that forced her to crave for him, she keenly followed him. This woman was born in the wealthiest Shudra clan was stunningly beautiful with attractive physical features, and virtuous. In a moment she forgot the purpose she had arrived and looked at the twice-born with an earnest desire. While she was watching, Govinda slowly got into the water, he was trying to cross the river, hardly moved three or four steps further, he fell unconscious in the water. It was the herbal medicine that was protected hi from the thirst and hunger for several years stopped working, he became unconscious of continuous starvation and immense exhaustion, his body and mind could not take it anymore, as it was predicted by the Bhramarakshass, all the hunger and thirst took a toll on his body and mind.

 

The woman who was watching the movements of Govinda for a long time, came rushing with her female companions, she carried Govinda along with the bundle of those written leaves to her home. She took great care of him, brought good physicians to consult him, and within two or three days Govinda regained his consciousness, he felt extremely happy to know that he was saved by that woman, spoke to her kindly “Oh! The jewel among woman, there is no Dharma precious than the protection of Prana, you have saved my Prana, and therefore I owe to you all my life. Oh! Devi, how should I repay my debt? Kindly tell me how to pay off my debts to you, if I did not pay off my debts I would become selfish and ungrateful, you need not worry about anything, kindly ask for whatever you want.” The woman was extremely pleased listening to the kind words of Govinda, she came closer to him with folded hands began to speak “Oh! Swami, Oh! Mahathma, you are praising me unnecessarily and portraying yourself as a debtor before me. I did not do anything great as you have praised me, it was my Dharma to protect you, in fact, humans are born to do Paropakara, which is the supreme Dharma. You are highly praising for a too little help I have given, I feel I have made my life fruitful by providing help to you, therefore I do not need anything in return, kindly do not put me in grief. I have nothing to ask other than give me an opportunity to serve your feet all my life, as your sincere wife to you. I want to make my life fruitful by serving your feet, if you permit me to do so, I would be the most fortunate woman in this world.”

 

The twice-born was stunned to listen to her amiable words, various emotions rushed to his mind. He understood she is from the lowly clan of Shudra, a twice-born cannot marry a Shudra, but she has served him selflessly for the past few days, she took great care of him, brought back his life, so she deserved to be treated fairly. Govinda immersed in various thoughts, a twice-born cannot marry a Shudra and choose the Shudra woman as the first wife. He has to formally marry a woman from Bhramin clan, then Kshatriya, and Vaishya, after that he is permitted to marry a Shudra woman. Govinda decided not to put her in utter disappointment, the woman who has brought his Prana from the danger is deserved to be treated well. Thus, Govinda married a woman from the twice-born; secondly, he approached the King of Ujjain with his desire to marry his one and only daughter. The King was highly impressed at the intelligence and handsomeness of Govinda and readily agreed to offer his daughter as wedded wife, thus he was married to the princess who was heir to the throne of Ujjain.  Later, he married to a Vaishya woman and fourthly he married the Shudra woman formally as a wedded wife.

 

Govinda built a fortress for his four wives and lived happily with them. He sincerely followed the Grihasthashrama Dharma, in the meantime the King of Ujjain became too old to take up the kingly duties, so he crowned Govinda as the King of Ujjain. Govind performed all the stately duties and responsibilities as a King of Ujjain, people were extremely happy in his regime, shortly the aged King attained Paramagathi. Thus, several years have passed; his four wives gave birth to one child each. The Brahmin woman gave birth to Vararuchi, Kshatriya woman gave birth to Vikramadhithya, Vaishya woman gave birth to Bhatti, and the Shudra woman gave birth to Bharthrihari. These four children were experts in all the art forms, Sarva Shastra, and religious texts. Govinda had a special attachment to his son Bharthrihari, he was the elder one among the children and son of that Shudra woman who sincerely loved all her life. Bharthrihari was a brilliant child, intelligent, attractive, and virtuous as well, he became famous for his contribution to the preservation of the Vedic texts which was disappearing at the beginning of the Kali era. Several intellectuals and scholars appreciated his sincere effort in reviving the sacred texts, he had composed Vyakaran Grantha which was highly admired by the scholars of that period. In the meantime, his father Govinda crowned elder son Bharthrihari as the King of Ujjain and retired to woods to conduct penance.  The reason for Govinda crowned Bharthrihari as the King not because of his intelligence in all subjects and art forms; it was his great fondness to his Shudra wife, who made everything possible in his life. Soon after, Govinda abandoned all the desires and bondage, attained the Mokshasamrajya.

 

Bharthrihari who has the thorough knowledge of Rajyaneethi, preservation, and utilization of wealth for the welfare of the Kingdom and its subjects ruled the kingdom wisely, the Praja's were extremely happy. Bharthrihari married had a few women, but Anangasena whom he loved the most, was the Queen of Ujjain. Thus, several years have passed; there was a twice-born in Ujjain who was an ardent devotee of Devi Durga was penniless and suffering from poverty. Devi Durga was pleased with the devotion of the twice-born and offered a mango as a boon that would keep the Bhramin free from aging and illnesses. The twice-born was yearning to have some wealth to remove the sufferings of the poverty in the family, he was disappointed to receive the mango as a boon, though it would do no good to remove the distress of poverty in the family, if it was given to the King at least he would live a happy long life without aging and illnesses, that would do good to the Kingdom and its people as well.   Hence the twice-born decided to present the Mango before the King and detailed it. King Bharthrihari received the Bhramin with great respect, was happy to receive the Mango, and in return offered immense wealth that is capable to remove his poverty forever. King Bharthrihari was immersed in various thoughts, whether he should consume it or give to his dearest wife Anangasena. Alas! He offered the Mango to his dearest wife Anangasena who gave this mango to her secret lover in the palace, shortly he gave it his lover,  later she offered it to her servant, in this way, the mango passed through several hands.

 

Once, the King Bharthrihari was traveling on the majestic pathway of the royal palace, saw a woman carrying a basket full of cow dung and a mango on top of it. It caught the attention of the King, he returned to the palace and called for the twice-born from whom he had received the mango. He explained the matter to him, the twice-born asked the King to who did he give it; he confessed that he has given to his dearest wife. Further, the Queen was questioned scrupulously and came to know that it was given to her secret lover, King Bharthrihari could not control his grief for loving a woman who was not at all trustworthy, decided not to trust family, children or wealth, or fame, that has no permanence and learned that the attachment to it could bring grief only. He pacified the Bhramin and bade farewell, asked his men to bring the Mango, and instructed his wife Anangasena to live like the way she wanted. He called for his brother Vikramadhithya and handed the Kingship and the mango, decided not to intervene in any of the personal or stately matters, attained Vairagya, and discarded the worldly matters and bondage and returned to woods. He undertook penance for some time, soon attained Mukthi.

 

Bharthrihari after attaining Virakthi in the material life, wrote many poetries/verses, those were from his real life, the hundreds of verses he wrote of  Neethi Shathakam/politics and ethics-related to the period of his ruling as the King of Ujjain, another hundred verses of Shrungara Shathakam/mainly the Grihasthashram life of him, and the final hundred verses of Vairagya Shathakam/after  realizing the real nature of love, life, family, wealth, etc. persuaded him to achieve Virakthi. He described his own life events in the three of the famous verses of Neethi Shathakam, Shrungara Shathakam, and Vairagya Shathakam, has attained great appreciation among the learned.

 

Note – Father of Bharthrihari was the well known Govindhapadha who was the preceptor of Sri Adi Shankaracharya.

 

Vairagya Shathakam – Sri Bharthrihari Virachitham

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.

 

Sri Guru Padhuka Sthothram – Sri Adishankaracharya’s composition

 

I shall reverentially prostrate before the lotus feet of the supreme preceptor, which is the safest ferry to cross the unfathomable ocean of worldly existence. The worship of the supreme preceptor, would provide intense devotion and faith at the lotus feet of Guru, it provides the Kingdom of Vairagya/sense of abandonment/renunciation to the worshiper. Hence, I shall repeatedly prostrate before my supreme preceptor. I shall prostrate before the lotus feet of the preceptor, which resembles full moon in the ocean of knowledge, it serves as heavy downpour that put off the fire like misfortune of the people who are surrendered at his lotus feet.  I shall repeatedly prostrate before the lotus feet of my preceptor, whoever prostrates before him would get rid of the sufferings of poverty, and attains immense wealth.  The worship of the supreme preceptor transforms Mooka/speechless into Vachaspathi /who is excellent in speech.  I shall repeatedly prostrate before the lotus feet of the supreme preceptor, which removes the interest in worldly matters and bondage, desires born out of the darkness of ignorance, and it fulfills all the desires of the worshiper. I shall repeatedly prostrate before the lotus feet of the supreme preceptor, that has absolute brilliance, removes the darkness of accumulated sins and it destroys the miseries and sorrows of worldly existence, like the Garuda attack the serpent.  Its brilliance dries up the ocean of ignorance. I shall repeatedly prostrate before the lotus feet of the supreme preceptor, which provides six attributes, beneficial to achieve the supreme state of Samadhi. It provides intense devotion and faith at the lotus feet of Lord Vishnu who is all-pervasive, and consort of Ramapathi. I shall repeatedly prostrate before the lotus feet of the supreme preceptor, which removes all the desires of worldly existence, like the Garuda pounce upon the serpent, it provides Viveka, Vairagya, and knowledge of supreme consciousness, that leads to Moksha.

Anantha Samsara Samudrathara Naukayithabhyam  Guru Bhakthithabhyam| Vairagya Samrajyadha Poojanabhyam Namo Nama: Sri Guru Padhukabhyam ||

 

Kavithvavarashi Sagarabhyam Dhaurbhagyadhavambhudha Malikabhyam | Dhoorikritha Namra Vipaththithabhyam  Namo Nama: Sri Guru Padhukabhyam ||

 

Nathayayo Sripathithamsameeyu Kadhachithapyasu Dharidhravarya | Mookashcha Vachaspathithamhithabhyam Namo Nama: Sri Guru Padhukabhyam ||

 

Naleekanikasapadha Hrithabhyam Nana Vimohadhi Nivarikabhyam | Nama: Janabheeshtathathi Pradhabhyam Namo Nama: Sri Guru Padhukabhyam ||

 

Nripali Moulibhraja Rathnakanthi Saridhdharajajjashakanyakabhyam | Nripadhvadhabhyam Nathalokapankthe Namo Nama: Sri Guru Padhukabhyam ||

 

 Papa Andhakara Arka Paramparabhyam  Thapaththrayaheendhra Khageshwarabhyam | Jadyadhi Samshoshana Vadaveebhyam Namo Nama: Sri Guru Padhukabhyam ||

 

Shamadhi Shaktha Pradha Vaibhavabhyam  Samadhi Dhana Vratha Dheekshithabhyam | Ramaadhavadheegrasthirha Bhakthidhabhyam Namo Nama: Sri Guru Padhukabhyam ||

 

Swarchaparanamakhileshathabhyam  Swaha Sahayaksha Dhurandharabhyam |Swanthachandhbhavapradha Poojanabhyam Namo Nama: Sri Guru Padhukabhyam ||

 

Kamadhisarpavraja Garudabhyam  Viveka Vairagya Nidhipradhabhyam | Bhodha Pradhabhyam Dhrutha Mokshadhabhyam Namo Nama: Sri Guru Padhukabhyam ||

 

Sri Saraswathi Sthothram

I shall prostrate before supreme Goddess Saraswathi who showers an abundance of boons on worshiper, she has the loveliest appearance, Oh! Devi kindly initiates to the highest knowledge and shower abundance of Siddhi on us.  I shall prostrate before supreme Goddess Saraswathi whose wide eyes have the resemblance of lotus flower petals, she has the luster of pollen of flowers, she resides in the abode of lotus flowers.  I shall prostrate before supreme Goddess Saraswathi who represents absolute truth, she has the luster of the autumn moon, she holds prayer beads of crystal, lotus flower, scriptures, and parrot.  I shall prostrate before supreme Goddess Saraswathi who has magnificent form with four arms, she has the luster of the autumn moon.  She is the safest asylum for the distressed people; she is fond of playing melodious music on Veena. I shall always contemplate upon supreme Goddess Saraswathi who symbolizes Earth,  and excellence in speech.  I shall prostrate before supreme Goddess Saraswathi who is the dearest darling of Lord Bhrama, has four arms, and she has a lustrous face like the moon, she showers excellence in the speech to her passionate worshiper who is surrendered at her lotus feet.  I shall prostrate before supreme Goddess Saraswathi who has the luster of flowers of Kundha/Jasmine, she has a pleasing smile which is capable to provide all the auspiciousness, she is the dearest consort of Neerajasana/Lord Bhrama who is seated on the lotus flower, she is worshiped by celestial Gandharvas.  I shall prostrate before supreme Goddess Saraswathi who has the luster of Kundha flowers, she is adorned in flowers of Jasmine, she is attired in majestic white silk garment, she holds Veena, and she is seated on a white lotus flower.  She is worshiped by Lord Bhrama, Lord Achyutha, Lord Shankara and deities always, Oh! Devi Bhagavathi, kindly eradicate our foolishness.

Saraswathi Namasthubhyam Varade Kamaroopini | Vidhyarambham Karishyami Siddhir Bhavathumey Sadha ||

Padmapathra Vishalakshi Padmakesara Varannini | Nithyam Padmalaya Devi Samam Pathu Saraswathi ||

Saraswathi Sathyavasam Sudhamshu Samavigraham | Spadikakshasrajam Padmam Pusthakam Cha Shukam Karai: ||

Chathurbhirdhathim Devim Chandrabimba Samananam |Vallabham Akhilarththanam Vallaki Vadhanapriyam ||

Bharatheem Bhavaye Devim Bhashanam Adhidevatham | Bhavitham Hridhaye Sadhbhi: Bhamineem Parameshtina: ||

Chathurbhujam Chandravarnnam Chathuranana Vallabham | Adharayami Vanim Tham Ashritharththa Pradhayineem ||

Kundhaprasoonaradhanam Mandhasmithashubhananam | Gandharvapoojitham Vandhe Neerajasana Vallabham ||

Ya Kudhendhu Thusharaharadhavalam Ya Shubhravasthravritham | Ya Veena Varadha Manditha Karam Ya Shwethapadmasanam ||

Ya Bhramachyutha Shankara Prathribhi: | Devai: Sadha Poojitha Samampathu Saraswathi Bhagavathi Nisshesha Jadyapaha ||