Vivekananda Forum Meet 12 Dec 2024
7:25 Pm
TYAGAT Shanti Anantaram Bhartihari Variagya Shatakam
https://sanskritdocuments.org/doc_z_misc_major_works/vairagya.html
भोगे रोगभयं कुले च्युतिभयं वित्ते नृपालाद्भयं
माने दैन्यभयं बले रिपुभयं रूपे जराया भयम् ।
शास्त्रे वादिभयं गुणे खलभयं काये कृतान्ताद्भयं
सर्वं वस्तु भयान्वितं भुवि नृणां वैराग्यमेवाभयम् Word Meaning:
भोगे (bhoge) = in enjoyment; रोगभयं (roga-bhayam) = fear of disease; कुले (kule) = in lineage; च्युतिभयं (cyuti-bhayam) = fear of down-fall; वित्ते (vitte) = in wealth; नृपालात् भयं (nṛpālāt bhayam) = fear of kings; माने (māne) = in prestige; दैन्यभयं (dainya-bhayam) = fear of humiliation; बले (bale) = in power; रिपुभयं (ripu-bhayam) = fear of enemy/adversary ; रूपे (rūpe) = in beauty; जराया भयं (jarāyā bhayam) = fear of old age; शास्त्रे (śāstre) = in scriptural erudition; वादिभयं (vādi-bhayam) = fear of learned opponents; गुणे (guṇe) = in virtue; खलभयं (khala-bhayam) = fear of wicked vilifying person; काये (kāye) = in body; कृतान्तात् भयं (kṛtāntāt bhayam) = fear of death; सर्वम् (sarvam) = all; वस्तु (vastu) = things; भयान्वितं (bhayānvitam) = filled with fear; भुवि (bhuvi) = in the world; नृणाम् (nṛṇāṁ) = of mankind; वैराग्यं (vairāgyam) = non-expectation, disattachment; एव (eva) = alone; अभयम् (abhayam) = fearlessness;
अन्वयः
भोगे रोगभयं, कुले च्युतिभयं, वित्ते नृपालात् भयं, माने दैन्यभयं, बले रिपुभयं, रूपे जराया भयम्, शास्त्रे वादिभयं, गुणे खलभयं, काये कृतान्तात् भयम् । नृणां भुवि सर्वं वस्तु भयान्वितम् । वैराग्यं एव अभय
इति भर्तृहरिविरचितं वैराग्यशतकं सम्पूर्णम् ।
The real aim of Sannyāsa is “आत्मनो र्ोक्षार्ं
जगद्धिताय च—For one’s highest freedom and for the good of the world
harmonising Bhoga and Tyāga
contrary to the scriptures, contrary to the Vedas
bond-slave of some craving or other.
Disciple: Do you mean, sir, that merely taking up Sannyāsa will lead one to the goal?
Markata Sannyāsa is
Swami Shivānanda gave this kind of Sannyāsa to your uncle. T
Disciple: What then, sir, will be the fate of the householders? Swamiji: Why, through the merit of good Karma, they shall have this renunciation in some future birth of theirs. And directly this renunciation comes, there is an end of all troubles—with no further delay he gets across this mystery of life and death
Nāg Mahāshaya, for instance
Disciple: Sir, even the Upanishads etc. do not clearly teach about renunciation and Sannyāsa.
Disciple: Do you then mean, sir, that before Buddha’s advent there was very little of the spirit of renunciation in the country, and there were hardly any Sannyāsins at all?
Swami Rāmakrishnānanda, a
Now the topic of Sannyāsa was resumed and Swamiji said: Wheresoever might lie the origin of Sannyāsa, the goal of human life is to become a knower of Brahman by embracing this vow of renunciation. The supreme end is to enter the life of Sannyāsa.
They alone are blessed indeed who have broken off from worldly life through a spirit of renunciation.
Chanakya was a counselor and advisor to the Mauryan emperors Chandragupta Maurya and Bindusara
Samarth Ramdas is known as the guru of Chhatrapati Shivaji Maharaj
Rishi Vashisth – The guru of Ram, Bharat, Lakshman and Shatrughan in Ramayan. Rishi Valmiki
Disciple: But, sir, how many monks are to be found who are truly devoted to the good of men?
स्वामीजी – यवद हजार िषम में भी श्रीगुरुदेि के समान कोई सोंन्मासी महापुरुष ज ले लेते हैं, तो सब कमी पूरी हो जाती है। िे जो उ आदशम भािोों को छोड़ जाते हैं, उनके ज से सहस्र िषम तक लोग उनको ही ग्रहण करते रहेंगे। इस सोंन्मास पिवत के इस देश में होने के कारण ही यहाँ उनके समान महापुरुष ज ग्रहण करते हैं। दोष सभी आश्रमोों में हैं पर वकसी में कम और वकसी में अवधक। दोष रहने पर भी यह आश्रम अन्म आश्रमोों के शीषमस्थान के अवधकार को प्राप्त हुआ है, इसका कारण क्ा है? से सोंन्मासी तो अपनी मुद्धि की भी उपेक्षा करते हैं – जगत् के मोंगल के वलए ही उनका ज होता है। यवद ऐसे सोंन्मासाश्रम के भी तुम कृतज्ञ न हो, तो तुम्हें वधक्कार, कोवट कोवट वधक्कार है। इन बातोों को कहते ही स्वामीजी का मुखमण्डल प्रदीप्त हो उठा। सोंन्मास-आश्रम के गौरि-प्रसोंग से स्वामीजी मानो मूवतममान सोंन्मास रप में वशष्य के सुख प्रवतभावसत होने लेग। इस
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