Vairag Shatak Pt 11 To 14 {English}

[MokhamSingh]

“Dohra”

“BHARAT SHATAK VAIRAG DE BHASHKAR HAR DAYAL.

KEWAL PREM HULAAS UHTT , LAVAN KAVIN KEECHAAL.”

{10}.

Bharat=Bharthari Har=name of author , the jeevni {biography} of whom has been written in the Arambh {beginning}. Shatak=satt + ikk =one hundred salok. Vairag=”Brahm lok lau bhog joh chehay sabhan ko tiagh. Vedh arth gyatah munni kehat thahey vairag”.

Vaash=teeka=ulatha {translation} of the saloks in sanskrit {ancient Indus valley civilization language}. Kaar= the creator of the ulatha translation} of the kavita{poetry}. Har Dayal = translator of this Granth , whose jeevni {biography} has also been written in the Arambh {beginning}. Hulaas=hulara=the utshah {enthusiasm} of prem may {full of love and devotion}.

Luvv=layss=very tiny amount {iota}. Kavin ki chaal=the reeti {tradition/style} of kavi-jan {poets}.

Arth{meaning}. “Har Dayal” has done the ulatha {translation} of Bharthari Ji’s “vairag shatak”. This rachna {work} is keval {only} the prem hulaas {outpouring of love} of the heart. The maryada {style/conduct} of kavi-jan {poets} is not in me ratti-matar {tiniest milligram}.

{10}.

“DOHRA”

“ARTH BARR N BRITT BARR N YUT BHOOP BACHAN SHIV OOP.

BAAL BYAH KI GAAL SAMM DOOSANN BHOOKAN ROOP.”

{11}.

Barr=saresht=superior. Britt=shand {style of prose}. Yut=samet=together with. Ooht=upma=praise. Baal=istri=female. Dookhan=dukhdaiee=painful bachan {words}. Kalank roop bachan= disgraceful words. Bhookan=gehna=item of jewellery.

“My arth {meaning} of this kavita{poetry} is nothing saresht {superior} and the shand {style of prose} is nothing saresht {superior} either. Keval {only} the mileh hoy {combined with} Shiv Ji {Waheguru in the form of} upma {praise} of Raja’s bachan {words} is my intention.”

Just as a gaal {swear word} is dookhan roop {hurtful} but during viyah {marriage} ceremonies istri {females} tease and taunt the bridegroom with words considered normally to be a gaal {swear word} but on this auspicious occasion it is taken as a bhookan {item of jewellery i.e. no offence taken}. In the same way my kavita {poetry} is dooshan roop {may cause offence} but with the combination of upma {praise} of Shiv Ji {Waheguru in the form of} and the bachan{words} of the Raja it will be considered “Bhookan roop” {item of jewellery}.”

{11}.

[Note:- The cause of the Raja’s vairag {renunciation} will be kathan {described} further.

“KABITT”

“SOM NAAM BIPR VARR GIRJA KE VARR KARE LENOH.

SUDHA PHARR KARR DENOH NARR NAH KE.

BHOOPAT SVEH PATNI KO RANI NIJ MEET HEEKO,

TAH NEH DENOH GEET KI KHAH NEEKO PHALL CHAH KE.

AAGEH GANKA SARAGEH DHRAPATT AAGEH DHARNA,

NARR NATH MAATH DHUNNA SUNN DHANAA TAHKE.

HA HA KAMNI KE HET HATEY KAAM NEEKA ABB,

TAHEY TAJJOY HAH BHAJAU SIS SASSI JAH KE.

{12}.

Som=chandar shekar. Varr=saresht pahleh pursh {superior good people}. Girjah=Parbhati. Sudha=Amrit. Har=phall=fruit. Karr=hath=hand. Narrnah=the Swami Raja=God like King of the pursh=people. Patti=the Swami Raja {God like king} of the prithvi=universe. Sveh=apni=own self. Patni=istri=ardhangi=wife. Nij meet=ones own mitr=friends. Tahney=they. Geetki=singing vesvah=prostitute. Srageh=with prem=love. Drapatt=the Swami Raja {God like king} of the dharti=land. Narrnath=the Swami Raja {God like king] of the pursh=people. Dunah=pittia {yell/scream}. Dhunnah=avaz=gall=voice/words. Kamni=istri=female. Het=vaastey=for. Hatey=naas keeteh hunn=have been destroyed. Neekay=changay=good=uttam=superior. Sheesh sassi=chandrma=moon above the sheesh{head}.

There was a great Brahmin named Chandar shekar who undertook the bhari {very strenuous} tapasya{endurance} of Shiv-Parbhati. Upon completion of this tapasya{endurance} Parbhati gave him the amrit Phall {a fruit that gives eternal life and rejuvenation} in the form of a varr {boon} and said that the person consuming this fruit will never grow old and will live to the same age as a Devtah {deity}.

When the Brahmin held the fruit in his hand he began to ponder “I am extremely dukhi {tormented} with my insufferable poverty and only mauht {death} will release my suffering but if I eat this phall {fruit} and become rejuvenated and live eternally then my eternal poverty will cause even further grief”. After much contemplation the Brahmin decided that he would give the phall {fruit} to the Dharmi {pious} Raja Bharthari in exchange for material wealth which would please the Raja and eradicate his poverty simultaneously.

The Raja didn’t eat the fruit himself since he couldn’t bear the consequences of a young , healthy , and eternal life whilst his beloved wife {Rani Pingla} would grow old and die. He decided to give the phall {fruit} to his Rani {Pingla} in the desire that she would remain eternally youthful/beautiful so that he could he could engage in perpetual bhog {lustful activities} with her. With this in mind he presented the phall {fruit} to the Rani {Pingla}. The Rani in reality was actually in love with another man {astbal droga=stable master} and as such gifted the phall {fruit} to him. The droga {stable master} was in fact immensely in love with his prem-patri , a veshva {prostitute} and in return gifted the phall {fruit} to her. The same phall {fruit} was presented to the Raja since the veshva {lady of the night} felt that she was a sinner and unworthy of this phall {fruit}. She considered the Raja to be the best recipient. Upon interrogation the veshva {prostitute} explained how she obtained this phall {fruit}. Upon hearing the whole scenario the Raja shook his head with disbelief as he sighed and was in a state of pashotava {regret}. “I have done the naas {destruction} of so many good deeds for this istri {woman} but she is bewafa {unfaithful} so it is better that I leave her and do the aradhna {devotion} of Shiv Ji {Waheguru in the form of} upon whose head the chandrma is shining , arthat {in other words} do the aradhna {devotion} of Shiv Ji and do the tiagh {rejection} of istri {woman}.

{12}.

Note:- The full visthar {explanation} of this kabitt has been given in the opening introduction of this Granth {see post 1} , therefore it has been summarised here.

“Svaya”

“JINKO NIT MEH CHIT MEH CHITMOH ,

TIN KI GHATT MO TANN MAHEY RATTI NA.

WAHO AAN PUMAAN KE SANGH RATTI PUNN ,

TA MANN MEH GANKHA GREH KEENA.

DHIK HAIH ABLA PRIHT KANDRAP PAEH ARR ,

MOHEY DHIKAAR JOH MAAR ADHEENA ,

IS GHATT SAMOOH KI PREET TAJI NRIP ,

HOY JOGEESHAR ISHVAR CHEENA.”

{13}.

Chitmoh=contemplates perpetually. Ratt=preet=devotion. Ratti=the weight equivalent to eight grains of rice. Aan=doojay=others. Pumaan=pursh=people. Priht=sevak=das=servant. Kandrap=kamdev=lust. Maar=kamdev=lust. Samooh=everyone.

Raja Bharthari Ji says that the Rani upon whom he contemplated {thought of nothing else} daily and persistently did not have the preet {devotion} of his sareer {physical body} even a ratti {weight equivalent to eight grains of rice} amount. She was rati {infused} with another pursh {person} but that pursh {person} in return did not have the love for the Rani in his mann {mind} but rather had the love for a bazari kanjri {woman of ill-repute}. Dhirkar {ultimate insult} to the istri {woman} who despite being the Rani of the Raja had immoral relations with a servant , dhirkar {ultimate insult} also to the servant who despite being the Rani’s pyara{lover} had immoral ties with a kanjri {prostitute} and dhirkar to kamdev {lust} who has nasht {destroyed} the boundaries of ooch-neech {moral/immoral} and dhirkar also to me because despite being an informed and virtuous person I have succumbed to kamdev {lust}. In this manner the Raja broke the preeti {love/dedication} of everyone and became the one to recognise Ishvar {Waheguru} and also became the poojneek {object of devotion} of Jogishvar {the Jogis=spiritual people}.

{13}.

“DOHRA”

BHANOYO BHOOP VAIRAGSHUTT NIJ MANN SIKHYA HET.

SUNO JANO SUBH GIRHA TIH JAGAT JALD MAHEH SEHT.”

{14}.

Shutt=sau=one hundred salok. Het=for. Girha=bani=bachan=words. Jald=sumundar=ocean. Seht=pul=bridge.

The Raja has done the kathan {construction} of one hundred saloks in order to evoke vairag {complete renunciation} in his mann {mind} in the form of sikhya {teachings}. Heh janoh {oh people} listen to this shubh bani {valuable words} with dhian {concentration} which is akin to a pul {bridge} across the sumundar{ocean} of this jagat {world}.

{14}.