Vairagya Shathakam – Sri Bharthrihari Virachitham - Yathi Nripathi Samvatham

 

Chapter – 6 – Yathi Nripathi Samvatham

Oh! Rajan, you are highly respectable by your subjects, we are saintly and ascetics who learned the supreme knowledge from our preceptors, therefore we are also well-known and respectable in the society of intellectuals and learned. Your fame is well-spoken among the Kings and rulers of neighboring countries.  Intellectuals spread our fame in all directions of the Kingdom. We both have a huge difference in admiration, respect, wealth, fame, etc. Oh! King, if you remain unnoticed at the Yathi/intellectuals and preceptors, we remain untouched by it, therefore the ‘Yathi’ are prominent and superior to the King.

 

Oh! Rajan, you are the Lord of your wealth, we are learned of Astra, Shastra, scriptures, and Veda, supreme knowledge of Paramarththa, therefore we are also considered as Esha. You are extremely valorous with a huge army of warriors to fight against the neighboring countries and expand your Kingdom. We are extremely talented in crushing the pride of unintelligent, and the learned swollen with pride. You are served by the people of your Kingdom to earn wealth for their life. We are served by the people who wanted to remove their impurities like ego, pride, lust, desires, greed, etc. and to achieve serenity of mind; they yearn for our association to listen and recite to the glorious scriptures, Veda, Vedantha, and serve us as a disciple. Oh! Rajan, if you have no interest in the saintly or ascetics and serving them, they have nothing to lose or gain, they are blissful as ever.

 

Oh! Rajan, you get satisfied with the magnificent clothes, ornaments, etc. we get satisfied with the bark of leaves, the satisfaction derived for both of us is the same. The mind and intellect never differentiate the amount of satisfaction that has arrived. The Jeeva who is greedy of wealth becomes poorer if the mind and intellect are not contented, is there any difference between the poorer and the wealthiest? Therefore, Oh! Rajan, understand the mind and intellect is the prime factor of contentment and happiness. Hence, keep your mind and intellect serene without impurities, and content.

 

Oh! Rajan, listen to me, the fiber roots and fruits from the forest are more than enough to wave off hunger, the nectar-like crystal clear water from the ponds, watercourses, rivers are enough to quench the thirst, the Earth is the comfortable place to sleep, and the bark of leaves are comfy attire for the ascetics. A Yathi need not depend on the wealthiest swollen with pride in the sudden arrival of wealth and drenched in worldly matters and bondage of intoxicating drink. A Yathi need not depend on the Dhurjjana and Dhurahankari or tolerate their atrocities. Oh! Rajan, we get satisfied with the meal received as alms, we take pleasure in directions as clothes, we spend our day and night on the ground, and therefore we have nothing to do with the wealthiest people who are swollen with pride. The Viraktha and Yathi have nothing to do with the King and the wealthiest.

 

Oh! Rajan, we have no need to meet the King and praise him or act before him. We are not Vandhigana who sing in praises of the King, we are not his advisories. We are not those women who have a slight bend due to the heaviness of the bosom. This Universe was ruled by several well-known rulers, some of the Emperors were highly learned and benevolent, some of them ruled the Kingdom wisely, some of them abandoned the Kingdom like grass and embraced the path of Paramarththa. Alas! Now the valorous are ruling the Universe and taking great pleasure in it, without the knowledge of its impermanent nature. The unwise take great pride in the sudden wealth, becomes too haughty and arrogant, should remember that this world was ruled by Rajarishis, and abandoned those stately comforts like ‘Trina’ and embraced Paramarththa. Therefore these ignorant rulers should get themselves ashamed of their atrocities.

 

Oh! Rajan, This Earth was ruled by several thousands of Kings, and it was always been in the custody of the great rulers, so there is nothing to take pride in it. In fact, the rulers who get the opportunity to rule such a Kingdom should be obedient and feel anxious, not to be happy with the status. The Earth is a mass of mud surrounded by water, which has no permanency, the Kings and rulers fight for this impermanent Earth, and take pride in it and celebrate their victory on it. These rulers are Kshudhra and Dharidhras, have no knowledge of Paramarththa, engage in performing very little charities, and whoever receives charities from these Adhamas are considered worthless.

 

Oh! Rajan, Madhananthaka the supreme Lord Shiva who is adorned in the garlands of skulls, and these skulls of those pious and noble souls are fortunate ones in their life, there were several thousand of warriors with intense faith and devotion, knowledge in Paramarththa has lived on this Earth, Alas! Now the rulers are swollen with pride, concentrate their own wellbeing, make all efforts to protect their Prana, take false pride when others praise and prostrate before them.

 

 

Thvam Raja Vayamaypupasitha Guru Prajjabhimanonnatha: | Khyathasthvam Vibhavair Yashamsi Kavayo Dhiskhu Prathanvanthi Na: | Iththam Manadhanathi Dhooram Upayorapyavayor Antharam | Yadhyasmasu Parangmukhosi Vayamapyekanthatho Ni:spruha ||

 

Arththanameeshishe  Thvam Vayamapi Cha Girameeshamahe  Yavadhishcham | Shoorasthvam Vadhidharppa Vyupashamana Vidhavakshayam Padavam Na: | Sevanthe  Thvam Dhanadya  Mathimalahathaye  Mamapi Shrothukama | Mayyapyastha  Na They Cheththvayi Mama Nitharameva  Rajannanastha ||

 

Vayamiha Parithushta Valkalaisthvam Dhukoolai: | Sama Iha  Parithosho Nirvishesho Vishesha: |Sa Thu Bhavathu Dharidhro Yasya  Thrishna Vishala | Manasi Cha  Parithushte  Ko Arthavan Ko Dharidhra: ||

 

Phalamala Mashanaya  Swadhu Panaya  Thoyam | Kshithirapi Shayanarththam Vasase  Valkalam Cha | Navadhana Madhupana Bhrantha Sarvendhriyanam | Avinayamanumanthum Nothsahe  Dhurjjananam ||

 

Ashi Mahi Vayam Bhikshamashavaso Vasimahi | Shayimahi Mahiprishte  Kurvimahi Kimeeshwarai: | Nata Na Vita  Na Gayaka  Na Cha  Sabhyethara Vadhachunchava: | Nripameekshithumathra  Key Vayam Sthanabharanamitha  Na Yoshitha: ||

 

Vipula Hridhayaireeshithairetha Jagathjanitham Pura | Vidhritha Maparairdhaththam Chanyairvijithya Thrinam Yadha | Iha Hi Bhuvananyenye Dheerash Chathurdhasha Bhujjathe | Kathipayapurasamye  Pumsa  Ka Yesha  Madhajwara: ||

 

Abukthayam Yasyam Kshanamapi Na Yatham Nripashathair | Bhuvasthasya  Labhe  Ka Iva  Bhahumana: Kshithibhritham | Thadhamshasyapyamshe  Thadhavayava Leshepi Pathayo | Vishadhe  Karththavye  Vidhadhathi Jada: Prathyutha  Mudham ||

 

Mrith Pindo Jalarekhaya  Valayitha: Sarvopyam Nannunu: | Swamsheekrithya Sa Yeva  Sangarashathai  Rajjam Gana Bhunjjathe | Ye Dhadhyur Dhathoadhava Kimaparam Kshudhra Dharidhra Bhrisham | Dhigdhikthan Purushadhamandhanakanan Vanchanthi Thebhyoapi Ye ||

 

Sa Jatha: Ko Apyasinmadhanaripuna  Moordhni Dhavalam | Kapalam Yasyocchair Vinihithamalankara Vidhaye | Nribhi: Prana Thrana Pravanamathibhi: Kaishchidhadhuna  Namadhbhi: Ka: Pumsamayamathula  Dharppajwarabhara: ||

Vairagya Shathakam – Sri Bharthrihari Virachitham - Kala Mahimanu Varnnanam

Vairagya Shathakam – Sri Bharthrihari Virachitham

Chapter – 7 – Kala Mahimanu Varnnanam

I shall reverentially prostrate before the powerful ‘Kala’/time, which causes massive destruction to the magnificent fortresses of the Kings, illustrious Kings and their clans, huge army, all the attendants and servants, lovely women in the fortress, the unruly princes,  and Vandhiganas/sthuthipadak.  Thus, the history of the Kingdom and the King, and all the material and immaterial things undergo constant transformation and ruin, that has momentary nature, finally undergoes the massive destruction with the influence of ‘Time’, I shall repeatedly prostrate before that powerful ‘Time’.

 

 

The ‘Time’ works like the poker chip in the board game.  The game begins with an equal number of people to move the pawns from both sides, at a point of time, the number of players gets reduced, at the end of the game no one remains.  In this way, the ‘Time’ acts as a brilliant player in the Universe as a board game, and the day and nights are the poker chip to move the pawns like Jeeva, ultimately it wipes off the Jeeva from the Boardgame of the Universe.

 

The movement of Sun causes to reduce the life span of the Jeeva, in the sense the day and night cause immense changes in the lifespan of creatures on the Earth. The Jeeva does not realize the passing of time because of the burden of work for livelihood. Therefore the Jeeva is least bothered by Janma, Jara, afflictions, and Mrithyu. The Jeevas as drenched and boozed in the carelessness like the intoxicating drink, therefore they do not get scared of the repeated births, miseries, and sorrows of worldly existence, aging and illnesses, and ultimately the death. The Jeeva considers the day and night are natural processes, and does not understand the influences of it in their lives, they immerse in the Prarabdha Karma and constantly chases after material comforts. The Jeeva plunges into meaningless activities and makes life on the Earth unfruitful. Alas! The Jeeva is not ashamed of its endless desires.

 

It is pathetic to note that the Jeeva who has immense potential to get rid of the worldly matters and bondages, and thereby avoid hurling into the wheel of repeated births, are not taking the effort for achieving salvation, or contemplate upon that supreme Eshwara to achieve Mukthi. The miserable Jeeva who is highly potent to open the entrance to the doors of the heavenly abode, doest engage in the pious deeds. The Jeeva dream of the physical pleasures involved in the flesh of the bosom and beautiful thighs of an attractive woman is merely a dagger to cut off the forest like youthfulness of their mother. Alas! After achieving the life of a human, if it is not utilized or did not strive for Mokshaprapthi or heaven would be considered as a waste of life on Earth.

 

The Jeeva does not strive for achieving scholastic skills to enter the debate with the intellectuals, or achieve the knowledge of usage of armaments in the battlefield to pierce the forehead of the elephant in the battle, or does not take pleasure in the nectar-like saliva of the beautiful woman during the moonlight, in this way Jeeva spends its youthful days as the earthen lamp kept in the empty home. It is sad, the years have passed, finally, elderly days has arrived, never been into the path of Mokshaprapthi or does not achieve any material comfort or sensual pleasures in life.

 

The Jeeva does not attain a respectable skill or wealth, or not engaged in the sincere and honest service to parents, or never been in the embrace of a beautiful wife who has attractive eyes resemble fishes in the pond, not even in the dream, I have been depending on the meal of others like a crow and spend several days of life. The people who have born with us and companions are met their death long ago, even though they are still living in our memories. We have attained latter years of age, like the trees on the river bank which may get uprooted any moment. The eternal truth is that the ‘Time’ has a constant influence on the living and non- living things eventually push them into the mouth of death.

 

The life span of humans on the Earth was limited to a hundred years. Alas! Half of the years spent in the night, half in the rest of the years spent as a child, youth, and old. The rest of the twenty-five years was spend fighting with the illnesses, drenched in the pain of separation, and in the service of others and depending on others. How did the Jeeva takes pleasure in the fleeting nature of life, which resembles waves in the ocean? Therefore the life of humans on the Earth is not the package of happiness. The Jeeva spends its life as a child for some time, then attained the age of adult engages in the various amorous sports, lives penniless for some time, lives in the richness of wealth for some time, later undergoes aging and illnesses, immerses in the decoration of the shrunken body, undergoes all the Prarabdhakarma, ultimately disappears under the curtain of the abode of Yama.

 

Sa Ramya  Nagari Mahan Sa Nripathi: Samantha Chakram Cha Thath | Parshve  Thasya  Cha Sa Vidhagdha Parishaththash Chandra Bimbanana: | Udhdhriththa:  Sa  Rajaputhra Nivahasthe  Vandhinasthatha:  Kadha: | Sarvam Yasya  Vashadhagatha Smrithipadham Kalaya  Thasmai Nama: ||

 

Yathraneka: Kvachidhapi Grihe Thathra Thishtathyadhaiko | Yathrapyeka Sthadhanu Bahavasthathra Naikopi Chanthe | Iththam Neyau Rajani Dhivasau  Lolayan Dhvavivakshau | Kala: Kalyo Bhuvana Phalake Kreedathe  Pranisharai: ||

 

Adhithyasya Gathagathairaharaha: Samksheeyathe  Jeevitham | Vyaparair Bahukaryabara Gurubhi: Kalopi Na Jjyayathe | Dhrishtva Janma Jara Vipaththi Maranam Thrasahccha Nothpadhyathe | Peethva Mohamayim Pramadha Madhiram Unmaththabhootham Jagath ||

 

Rathri: Saiva Puna: Sa Yeva  Dhivaso  Mathva  Mudha  Janthavo | Dhavanthyudhyaminasthadhaiva  Nibritha Prarabdhathaththath Kriya: | Vyaparai: Punaruktha Bhootha Vishayair Iththam Vidhenamuna | Samsarena Kadharththitha  Vayamaho Mohanna  Lajjamahe ||

 

Na Dhyatham Padhameeshwarasya  Vidhivath Samsaravicchethaye | Swarga Dhwara Kavata Patana Padur Dharmopi Noparjjitha: | Nari Peena Payodharoru Yugalam Swapnepialingitham | Mathu: Kevalameva Yauvana Vanacchedhe  Kutara Vayam ||

 

Nabhyastha Prathivadhi Vrindhadhamani Vidhya  Vineethochitha | Gadgagrai: Karikumbha Peeda Dhalanairnnakam Na Neetham Yasha: | Kantha Komala  Pallavadhara Rasa: Peetho Na  Chandhrodhaye | Tharunyam Gathameva  Nishphalamaho Shoonyalaye Dheepavath ||

 

Vidhya Nadhigatha Kalankarahitha Viththam Cha  Noparjjitham | Shushrooshapi Samahithena  Manasa  Pithrornna  Sambadhitha | Alolayatha Lochana: Priyathama: Swapnepi Nalingitha: |Kaloyam Para Pindalolupathaya Kakairiva Preryathe ||

 

Vayam Yebhyo Jathashchiraparichitha  Yeva  Khalu The | Samam Yai: Samvridhdha: Smrithi Vishayatham Thepi Gamitha: | Idhanimethe Sma: Prathi Dhivasamasannapathana | Gathasthulyavastham Sikathila Nadhitheera Tharubhi: ||

 

Ayur Varsha Shatham Nrinam Parimithram Rathrau Thadhardhdham Gatham | Thasyardhdhasya Parasya  Chardhdhamaparam  Balathva Vridhdhathvayo: | Shesham Vyadhi Viyoga Dhukha Sahitham Sevadhibhirniyathe | Jeeve  Varitharanga Chanchalathare  Saukhyam Kutha: Praninam ||

 

Kshanam Balo Bhoothva Kshanamapi Yuva Kamarasika: | Kshanam Viththairheena: Kshanamapi Cha Sampoornna Vibhava: | Jara Jeernnairangairnata  Iva Valimanditha Thanur | Nara:  Samsaranthe  Vishathi Yamadhaneeyavanikam ||

Vairagya Shathakam – Sri Bharthrihari Virachitham - Bhoga Sthairya Varnnanam

Vairagya Shathakam – Sri Bharthrihari Virachitham

Chapter – 6 – Bhoga Sthairya Varnnanam

 

The Jeeva undergoes fear of Bhoga due to the dread of illnesses,  people from the illustrious clan fear of disgrace of the clan, the wealthiest fear of the loss of wealth due to the interference of the King, Jeeva undergoes fear of loss of pride due to the threat of humiliation, Jeeva who has prowess and courage constantly fears of enemies, Jeeva who takes pride in their beauty and charm fear of aging and illnesses, the intellectuals and learned fear of debate with the dread disgrace in the society, the virtuous dread of immoral people, Jeeva constantly have the fear of death, ultimately the Jeeva is constantly under the fear and anxieties. Alas! There is one thing ‘fearless’ in the Prapancha is ‘Vairagya’ which is the state of being impassionate and desireless,  free from the interest in worldly matters and bondage.  Oh! Jeeva, whoever follows the practice of ‘Vairagya’ need not fear of any of the above.

 

Oh! Jeeva, birth is always followed by death; the youthfulness is constantly chased by the Jara/aging. Alas! The Jeeva finds contentment in wealth; appease the sense with the presence of lovely young women and amorous sports with them. The deceitful people destroy the virtuous, the venomous serpent ruins the attractiveness of nature, the wicked people destroy the regime of a wise ruler, the absence of tranquility and perseverance destroys the auspiciousness. Therefore nothing is permanent in this Universe, all the goodness has to face ruin with the evilness.

 

Oh! Jeeva, the health is ruined by the physical and mental afflictions, the wealth brings endless troubles, like the doors kept open for the thief, person born with poor health is constantly chases by the death, therefore the creator has created nothing in the universe which has permanent nature, all that created in the Universe and its living beings undergo constant transformation and ruin. Oh! Learned ones, Oh! Intellectuals, Bhoga is the lotus flower with several petals which has short life, Prana is impermanent which leaves the body any moment, the physical attraction to a youthful woman is short-lived, Oh! Jeeva, all those Sukha and Bhoga in this Universe are impermanent and short-living, therefore take effort to achieve the sense of ‘Vairagya’ and attain the fruitfulness of your life.

 

Oh! Jeeva, the happiness achieved out of Bhoga is like lightning in the cluster of rain clouds, which has fleeting nature. The life span of Jeeva is Kshanabangura, like the water droplets on the leaves of the lotus flower, which is momentary. The interests in worldly matters Sukha, Bhoga during youthful days are short living. Oh! Intellectuals contemplate upon the supreme Bhramam, fix your mind and intellect on the supreme bliss, with the firm devotion and faith.  Oh! Jeeva, the Prana is flimsy like the waves, and what about the youthfulness and wealth? What about wealth and grains? These have fleeting nature too and all those resemble a dream. The experiences of happiness out of luxuries are like lightning during the heavy downpour that has short-living nature. The happiness and satisfaction received out of the embrace of the women is short living. Oh! Jeeva, if you want to cross the unfathomable ocean of worldly existence, contemplate upon that Paramambhrama with intense faith and devotion.

 

Oh! Jeeva, the fetuses spend its initial period of life in the secrets, and shrinking its body inside the mother’s womb undergoes various struggles, therefore the Garbhavasa is extremely painful. The youth spends its life in the separation from the pleasurable company of consort, the elderly years of life to meet the humiliation and disgrace of beautiful young women. Oh! Jeeva, the life on Earth is extremely miserable, therefore which is the most gratifying in this Samsara? Oh! Jeeva, Jara is like a female lion which creates trepidations, the illnesses are enemies which takes a toll on the body, the life span of the Jeeva is like the water-filled in the broken pot /nine gates in the human body/ after all these, the Jeeva immerses in various disgraceful deeds. The human life is miserable and indefinite, Alas! Still, the Jeeva keep engaging in various demonic activities.

 

Oh! Jeeva, this Samsara is filled with numerous Bhogavasthu/pleasures, which have impermanent nature /wealth, happiness, families, children, fame, relatives, companions, richness, etc. Oh! Jeeva, why are you wandering all over in search of it? Therefore put a halt for the chase of comforts and luxuries, if you believe in my words, retrieve your mind from the endless desires and lust, worldly matters and bondage, and contemplate upon the supreme Bhramam who resides as a soul in us.  Oh! Jeeva, the Bhramanandam is the Sarvashreshta/superior one, and supreme bliss, whoever contemplates and meditate upon that supreme Bramham, would abandon the regime of three worlds, and all those heavenly pleasures like grass and take shelter at the supreme Bhramam. Oh!  Jeeva, therefore, abandons all those worldly matters and bondage which has Kshanabhangura/fleeting nature.

 

 

Bhoge  Rogabhayam Kule Chyuthibhayam Viththe Nripaladh Bhayam | Mane  Dhainyabhayam Bale Ripubhayam Roope Jaraya Bhayam | Shasthre  Vadhibhayam Gune  Khalabhayam Kaye  Krithanthath Bhayam | Sarvam Vasthu Bhayanvitham  Bhuvi  Nrinam Vairagyam  Yevabhayam ||

 

Akrantham Maranena Janma Jarasa Chathyujjvalam Yauvanam | Santhosho Dhanalipsaya  Shamasukham Praudangana Vibhramai: | Lokair Mathsaribhirguna  Vanabhuvo  Vyalair Nripa Dhurjanair | Asthairyena  Vibhoothayopyupahatha  Grastham Na Kim Kena Va ||

 

Adhi Vyadhi Shathair Janasya  Vividhair Arogyamunmoolyathe | Lakshmir Yathra  Pathanthi Thathra  Vivruthadhvara Iva  Vyapadha: | Jatham Jathamavashyamashu Vivasham Mrithyu:  Karothyathmasath | Thath  Kim  Thena  Nirankushena  Vidhina  Yannirmitham Susthiram ||

 

Bhoga Sthunga Tharanga Bhangathara  Prana:  Kshana Dhvamsina: | Sthokanyeva  Dhinani Yauvana Sukha Spoorthi: Priyasu Sthira | Thath Samsaram Yeva  Nikhilam Budhdhva  Budha  Bodhaka | Lokanugraha Peshalena  Manasa  Yathna: Samadheeyatham ||

 

Bhoga  Megha Vithana Madhya  Vilasath Saudhamini Chanchala | Ayur Vayu Vighattithabja Patalileenabuvath Bhanguram | Lola  Yauvana Lalasa Sthanubhritham Ithyakalayya Dhrutham | Yoge  Dhairya  Samadhi  Sidhdhi Sulabhe  Budhdhim Vidhadhvam Budha: ||

 

Ayu:Kallolalolam Kathipayadhivasa Sthayini Yauvanashrir | Arththa  Sankalpakalpa  Ghana Samayathadidhvibhrama  Bhogapooga: | Kanda Shleshopagoodam  Thadhapi Cha Na  Chiram  Yathpriyabhi:  Praneetham | Bhramanyasaktha Chiththa Bhavatha Bhavamayambhodhiparam Thareethum ||

 

Kricchrenamedhyamadhye  Niyamitha Thanubhi: Stheeyathe  Garbhavase | Kantha Vishelsha  Dhukha  Vyathikaravishamo Yauvane  Chopabhoga : | Vama Ksheenamavajja Vihasitha Vasathir  Vyadhdha Bhavopyasadhu: | Samsare  Re Manushya  Vadhatha  Yadhi  Sukham  Swalpamapyasthi Kinchith ||

 

Vyaghreeva  Thishtathi Jara  Paritharjjayanthi | Rogashcha  Shathrava  Iva  Praharanthi  Dheham | Ayu:  Parisravathi Bhinna Ghatadhivambho | Lokasthadhapyahithamacharatheethi Chithram ||

 

Bhoga Bhangura  Vriththayo  Bahuvidhasthaireva Chayam  Bhava | Sthal Kasyeha  Krithe  Paribhramatha  Re Loka: Kritham Cheshtithai: | Ashapasha Shathopashanthi Vishadham Chetha: Samadheeyatham | Kamothpaththivashath Swadhamni Yadhi Shradhdheyamasmadhvacha: ||

 

Bhramendhradhi Maruthganamsthrinakananythra Sthitho Manyathe | Yathsvadhadhvirasa  Bhavathi Vibhava Sthrailokhya Rajyadhaya: | Bhoga: Kopi Sa Yeva  Yeka  Paramo Nithyodhitho Jrumbathe | Bho: Sadho Kshanabhangure  Thadhithare Bhoge  Rathim Ma Kridha: ||

 

Sri Sidhdha Sarayu Sthothrashtakam – Sri Kashipeedadheeshwara Jagathguru Sri Maheshwaranandhasaraswathi Virachitham

I shall prostrate before the sacred river, Goddess Sarayu who glorifies the splendor of Lord Sri Rama, she relentlessly speaks the magnificence of the city of Awadhpuri, and the people and their virtues, and she is highly praised for the removal of the dense wood-like sins of the Jeeva. The supreme Goddess Sarayu resembles the flag of the victory of Bharatha, she multiplied the fame of Giriraja/Shailaraja, she has originated from the Manasoththarasaras of Giriraja, she has augmented the splendor of Sakethapuri, she has supplemented the richness and prosperity of the city and she has incarnated to take pleasure in the Dharshan of Sri Raghavendra. She confluences with the sacred river Ganga, she is the highly fortunate daughter of Giriraja. Her lotus feet are worshiped by the illustrious Kings of Ikshvaku clan, and the Kings of the clan of Surya, she has manifested as a sacred river course of stunning water, which is capable of destroy the dense forest like sins, she removes the sufferings of poverty and the grief of the worshiper. She symbolizes the piousness of the three worlds, her lustrous water course resembles moon rays, and she is the provider of Sarvarththa, Sakala Mangala as well. I shall repeatedly prostrate before the supreme Goddess Sarayu who has incarnated as a sacred river and elegantly flows through the famous city of Awadhpuri. Her sacred watercourse removes the daily sins and afflictions of the worshiper, she is worshiped by Deva, Asura, and illustrious Rishis and ascetics, the beautiful lush green land of creepers surrounded by her watercourses is the dwelling place of Harina/deer, antelope, various species of birds and animals reveal their excitement nearness to Sarayu, the wood is the place for the auspicious trees and creepers, wild animals like elephants,  and lions, antelope, monkeys, parrots, her waters are the shelter place of fishes, swan, serpents, tortoise, etc. She is most venerable and her endless glories are widely spoken in the whole Universe. Whoever worships the sacred river Sarayu on the auspicious days of Ekadashi and Mahanavami, and whoever devoted to the lotus feet of Sri Janakeesha would not hurl into the ocean of Samsara.

 

I shall reverentially prostrate before the supreme Goddess Sarayu who is worshiped by pious and noble souls like Vashishta and illustrious Rishis and Sages, she has a fair complexion, she is adorned in various precious ornaments all over the body which spread brilliance all over, she is compassionate and benevolent, her sacred water the course flows close to Sri Nagesha which provides all kinds of Siddhis to the worshiper. The supreme Goddess Sarayu who is incarnated as the sacred river is Bhramaroopa has the brilliance of thousands and millions of sun rays. The auspicious hymns praising the splendor of sacred river Sarayu provides Sarva Mangalam/all kinds of auspiciousness and intense devotion at the lotus feet of Sri Rameshwara was composed by Kashipeedadheeshwara Jagadguru Sri Maheshwarananda Saraswathi.

Sriramanama Mahimaman Mudheerayanthi  Thadhdhama Sama Guna Gaurava Mudhgaranthi | Apoora Poora Paripooritha Gambeeraghosha  Dhoshadavi Vighadanam Sarayusthanothu ||

 

Sribharatheeya Vijaya Dhwaja Shailaraja Prodeeyamana Kalakethana Keerthivalli | Sri Manasoththarasara: Prabhavadhyashakthirmoortha Nadhishathanutha  Sarayur Vibhathi ||

 

Saketha Gauravagira: Paribhrihyayanthi  Sri Raghavendhramabitha: Kila Dharshayanthi | Gangam Bhrigu Pravara Theerthamanushravanthi  Dhanya  Punathu Sarayu  Girirajakanya ||

 

Ikshvaku Mukhya  Ravivamsha  Samarchithanghri Dhivyavathara Jalarashi Lasath Pravaha | Papaugha  Kananaghata  Dhahana Prabhava | Dharidhrya Dhukha  Dhamani Sarayur Dhinothu ||

 

Thrailokhya Punyamiva  Vidhruthamekanishtam | Nisthandhra Chandra Kiranamritha Lobaneeyam | Sarvarththadham Sakalamangala Dhanadhaksham | Vande Pravahamathulam Lalitham Sarasya: ||

 

Nithyam Samastha  Janathapaharam Pavithram  Devasurarchithamudhagra Samagradharam | Haram Harerharinarenu Vilasakoolam | Sri Saravam Salila Mugdha Mupaghnameede ||

 

Vanya: Sarithdhrumalatha  Gajavaji Simha  Hamsa: Shuka Harina Markada Kolakeeda: | Mathsya Bhujanga Kamada  Api Samshrithasthvam | Poojya Bhavanthi Jagatham Mahitha Maharha: ||

 

Yekadhashimadha  Mahanavamim Bhajantho Dhivyavagahanaratha  Samupethya Dheera: | Sri Janakeesha  Charanambhuja  Dhaththachiththa  Navarthayanthi Bhavathra Jale Saraya: ||

 

Punyair Dhanair  Vashishtabhiradha Munibhi: Sevitham Dhivyadheham | Gaurangim Swarnna Rathnojjvala Patala  Lasath Bhooshanakhyam Dhayardhram | Sri Nageshabhimukhyam Suravarajjaranim Sarvasidhdhi Pradhathrim | Thoshtaye  Bhramaroopa Prakatitha  Sarayum Kotisurya Prakasha: ||

 

Devya:  Saraya: Sthavanam Sarvamangala Mangalam | Sri Rameshwarayo: Sadhyo  Vasheekaranamuththamam ||

 

Kashi Peedadhinathena  Shankaracharya Bhikshuna | Maheshwarena  Rachitha: Sthavayoaym Sathsu Rajatham ||

||Ithi Kashipeedadheeshwara Jagathguru Shankaracharya Sri Maheshwaranandha Saraswathi Virachitham Sri Siddha Sarayu Ashtoththaramam Samaptha: ||

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: ||