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Earlier in vastu vichara prasakti it was shown that tapas is the requisite for liberation, mukti. It is not different from shivarchana, worshipping Shiva. While describing worship it was said that it could both inward and outward. Bhayarchana, worship from outside is the most powerful. The poet-analyst-preceptor sad that abhyantara – outward, tapas.

Oh! My dear one! While attracted to vishayas, outward, physical comforts like the rogue elephant man is stuck in samsara and mundane joys. (81)

Oh! My dear one! The open, free, independent behaviour, food free from evil, company with the good people – manas would be under control and you would not stray out. (82)

Desires are held and digested in manas. Youth passes on in enjoying bodily joys and comforts. Sugunas virtuous qualities are just forgotten or given up. Time is powerful. Death cannot be stopped. So, what should be done now? You have to take refuge in Shiva and fall at the feet of Parama Shiva, the killer of Manmadha, the love god with flower arrows. (83)

Many would not have difference between Shiva and Eshwara. Shiva is jagadeeswara, the Lord of the universe. Among some there is because of their own predilection. (84)

Bhakta, the devotee sitting on the shores of the holy Ganges in moonlight hating samsara and in deep devotion praying uttering Shiva, Shiva and Shiva with tears in his eyes would be wondering as to when he would be able to shed tears in worship. (85)

Giving away all wealth in charity, daana, and feeling sad to have been caught up in samsara, praying to Shiva in full moon light he would wonder as to hen he would spend all his time near the mother river Ganga. (86)

Clad in a t-string sitting on the shore while folding his hand in his mind praying “O! Lord of Mother Gawri, killer of Hara, Shambhu, trinayana, the three-eyed, favour me and tell me when I would be able to spend days in minutes! (87)

Bathing in the great river, Deva, worshipping You with fruit and flowers on the stone outside a cave, becoming aatmaaraama, lord within the manas, in the heart-mind-soul , obeying the preceptor, I pray “O! Slayer of the love god Manmadha, I don’t know when I could come out of the grief of serving a man!” (88)

“Sadaashiva! A loner without desires, sedate, naked, a beggar with an open palm for boiled rice, bikshaanna, the curer of diseases of the acts in the past, when can I become totally Yours?” Wonders the person in the deep faith and fervour of the Supreme Being! (89)

For the yogi satisfied with the bhikshanna in his palm, sitting alone, would look at the world as a mere straw – though not leaving the body, he enjoys the experience of paramaananda the glorious unlimited bliss with the wonder as to how and when he finds the way to moksha. (90)

This is the tenth shataka of Shivaarchana in Worshipping of Shaiva in vairagya shataka.

avadhoota charya

avadhoota is one intent on linking himself to brahmatma’s swaroopa, shape, form and thinking of the supreme absolute self. Shivaarchaa, the worship of Shiva is the way for acquiring the feeling of avadhoota. For this reason, the poet-analyst-preceptor described the action of the avadhoota in ten slokas in vairaagya shataka.

With the t-string of torn pieces of cloth and a similar cloth to sleep on, without any worry, no other need other than the cooked rice on the palm as bhikshanna given for charity, sleeping either near the burning ghat or the river Ganga shore and wandering in the wild empty lands constantly with a happy mind, if ones goes about why should one crave for any possessions?  (91)

Being one as described above, the yogi would be always happy and contented. Just as the sea is happy with fish jumping in it, even if the whole brahmanda comes down the yogi’s mind would be unperturbed. (92)

Oh! Mother Goddess, Lakshmi! I pray, do not come seeking me: go to someone else. Many would fall at your feet and serve you. But, for those like me who have no desires, what have you to do? We all would just take a lead folded to go for bhikshanna once a day. (93)

A quiet place on the earth to sleep, only the hand for a pillow, the sky as the roof, the moon as the lamp, comfortable breeze – this would be joyful to slumber even for a king. (94)

Amidst people having bhikshanna, rejecting all company, collecting torn cloth to wear, without pride there would be the yogeeswara, the god of yogis. (95)

‘Is this man a menial, of a low caste, brahmin, tapaswi, philosopher or a yogi?’ People would be talking about him. Without anger or taking offence the yogi goes his own way. (96)

Brahma, the creator without injuring anyone, without any effort, made air the food for the serpent. For the animals on the ground plenty of grass. For the wise man to cross the sea of samsaara, he made food in bhikshaana. For those who take bhikshanna all faults of rajasa and taamasa qualities, guNas would be destroyed. (97)

On the banks of the Ganga, near an icy mountain sitting in padmaasan – the posture of sitting while in devotion, for the one in yoga mudra , ‘when would I be having fearlessness!’ Wonders the devotee. (98)

Great men making the palm the begging bowl bhikshaapaatra, eating the food given, would be cutting off all relations in a highly evolved mindset which would destroy karma, the effect of deeds/ actions. (99)

O! Mother Earth! O father of wind, of fire, water and food holding my palms together, I worship you. I send up my prayers to you all. In your company with the merit I was given as puNya you destroy all my ignorance, ajnnaana, making me absorbed in Parabrahma, the everlasting permanent master of the entire universe. (100)

This is the conclusion of Ramachandrabhudendra’s work subhaashita trishati kaavyam -vairagya shataka vyaakhyaanam.

Concluded.