garbo ne lokgeet.

 गुजराती भजनों गरबा अने लोकगीतों 
अनुक्रमणिका
  अमे महियारा रे गोकुळ गामना
  पंखीडारे उडीने जाजो चोटील् गढरे
  वैष्णव जन तो तेने कहीए, जे पीड पराई जाणे रे,
  जेवो तेवो पण तारो
  ओ ईश्वर भजीए तने मोटुं छे तुज नाम
  अंबामा ना ऊंचा मंदिर नीचा मोल
  वा वाया ने वादळ उमट्यां,
  जय आद्या शक्ति मा, जय आद्या शक्ति
  सोना ईंढोणी रूपा बेडलुं रे
  मारो जीवनपंथ उजाळ
  आज रे स्वपनामां में तो डोलतो डुंगर दीठो जो,
  झूलण मोरली वागी रे राजाना कुंवर
  सोना वाटकडी रे केसर घोळ्यां वालमिया,
  मंदिर तारू विश्व रूपाळुं,
  ज्यां ज्यां नझर मारी ठरे, यादी भरी त्यां आपनी
  आजनी घडी ते रळियामणी
  गोळी फोडी मारी गोळी फोडी
  खम्मा मारा नंदजीना लाल , मोरली क्यां रे वगाडी?
  नागर नंदजीना लाल
  रूडी ने रंगीली रे वहाला तारी वांसळी रे लोल.
  वादलडी वरसी रे , सरोवर छली वळ्यां.
  हलके हाथे ते नाथ! महिडां वलोवजो,
  नटवर नानो रे, कानो रमेछे मारी केडमां
  हो रंग रसिया ! क्यां रमी आव्या रास जो?
  हरिने भजतां हजु कोईनी लाज जतां नथी जाणी रे
  तमे एकवार मारवाड जाजो रे हो मारवाडा !
  अमे तो तारां नानां बाळ अमारी तुं लेजे सम्भाळ
  शंभु शरणे पडी, मांगु घडी रे घडी
  विश्वंभरी अखिल विश्वतणी जनेता
  आनंद मंगल करुं आरती
  आनंदनो गरबो
गुजराती भजनों गरबा अने लोकगीतों
अमे महियारा रे गोकुळ गामना
अमे महियारा रे गोकुळ गामना
मारे महि वेचवाने जावां ॥ महियारा रे

मथुराने वाटे महि वेचवाने नीसरी
नटखट ए नंदकिशोर मागे छे दाणजी
ओ मारे दाण लेवाने देवां ॥ महियारा रे

मावडी जशोदाजी कानजीने वारो
दुखडां दीए हजार नंदजीनो लालो
हे मारे दुख सेहवाने केवां ॥ महियारा रे

नरसैयांनो नंदकिशोर लाडकयो कानजी
भूलावे भान सान उंघेथी जगाडतो
हे निर्मळ हैयांनी वात कहेवां ॥ महियारा रे

पंखीडारे उडीने जाजो चोटील् गढरे
पंखीडारे उडीने जाजो चोटील् गढरे
चामुंडामाने जईने कहेजो गरबे रमे रे।

पंखीडा हो ओ पंखीडा पंखीडा हो ओ पंखीडा

मारा गामना सुथारी वीरा व्हेला आवोरे
मारी चामुंडामाने काजे रूडा बाजोठ लावोरे
सारा लावो सुंदर लावो व्हेला आवोरे
चामुंडामाने जईने कहेजो गरबे रमे रे...पंखीडा

मारा गामना कसुंबी  वीरा व्हेला आवोरे
मारी चामुंडामाने काजे रूडी चुंदडी लावोरे
सारी लावो सुंदर लावो व्हेला आवोरे
चामुंडामाने जईने कहेजो गरबे रमे रे...पंखीडा

मारा माना मणीयारा वीरा व्हेला आवोरे
मारी चामुंडामाने काजे रूडा चुडला लावोरे
सारा लावो सुंदर लावो व्हेला आवोरे
चामुंडामाने जईने कहेजो गरबे रमे रे...पंखीडा

मारा गामना कुंभारी वीरा व्हेला आवोरे
मारी चामुंडामाने काजे रूडा गरबा लावोरे
सारा लावो सुंदर लावो व्हेला आवोरे
चामुंडामाने जईने कहेजो गरबे रमे रे...पंखीडा

वैष्णव जन तो तेने कहीए, जे पीड पराई जाणे रे,
वैष्णव जन तो तेने कहीए, जे पीड पराई जाणे रे,
परदुःखे उपकार करे तोये, मन अभिमान न आणे रे

सकळ लोक मां सहुने वंदे, निंदा न करे केनी रे,
वाच काछ मन निश्चळ राखे, धन धन जननी तेनी रे

समद्रष्टि ने तृष्णा त्यागी, परस्त्री जेने मात रे,
जिह्वा थकी असत्य न बोले, परधन नव झाले हाथ रे

मोह माया व्यापे नहिं जेने, द्रढ वैराग्य जेना मनमां रे,
रामनामशुं ताळी लागी, सकळ तीरथ तेना तनमां रे

वणलोभी ने कपटरहित छे, काम क्रोध निवार्यां रे
भणे नरसैंयो तेनुं दरसन् करतां, कुळ एकोतेर तार्याँ रे

जेवो तेवो पण तारो
जेवो तेवो पण तारो
हाथ पकड प्रभु मारो॥

तारे भरोसे जीवन नभतुं,
मनडुं चंचळ ज्यां त्यां भमतुं
करतुं खोटा विचारो, हाथ पकड प्रभु मारो॥

समजी ने हुं आगळ पडतो, मायानो भडको भडभडतो
करतो खोटा विचारो, हाथ पकड प्रभु मारो॥

ज्यां चालुं त्यां कांटा वागे, वागे पण हुं चालुं आगे
थातो पाप वधारो, हाथ पकड प्रभु मारो॥

पुनित ना अंतर नी वाणी, अंतर्यामी ले तुं जाणी
एकज तुं छे सहारो, हाथ पकड प्रभु मारो॥

ओ ईश्वर भजीए तने मोटुं छे तुज नाम
ओ ईश्वर भजीए तने मोटुं छे तुज नाम
गुण तारा नित गाईएं थाय अमारा काम।

हेत लावी हसाव तुं सदा राख दील साफ़
भूल कदी करीएं अमें तो प्रभु करजो माफ़।

सर्जनहारा देव हे दूर बधां कर पाप
होय भलुं जे जग विषे ते तुं अमने आप।

अंबामा ना ऊंचा मंदिर नीचा मोल
अंबामा ना ऊंचा मंदिर नीचा मोल
झरूखडे दीवा बळे रे लोल ॥

अंबामा ना गोख गब्बर अणमोल
के शिखरे शोभा घणी रे लोल ॥

आवी आवी नवरात्रि नी रात
के बाळ तारां रासे रमे रे लोल ॥

अंबामा गरबे रमवा आवो
के बाळ तारां विनवे रे लोल ॥

अंबामा ने शोभे छे शणगार
के पगले कंकु झरे रे लोल ॥

रांदलमा रासे रमवा आवो
के मुखडे फ़ूलडां झरे ए लोल ॥

बहुचरमा गरबे रमवा आवो
के आंखथी अमी झरे रे लोल ॥

मा तारूं दिव्य अनुपम तेज
के जोई मारी आंख ठरे रे लोल ॥

गरबो तारो बाळ गवरावे
के भक्तो तारा पाये पडे रे लोल ॥

वा वाया ने वादळ उमट्यां,
वा वाया ने वादळ उमट्यां,
गोकुळ मां टहुक्या मोर
मळवा आवो सुंदरवर शामळीया ॥

तमे मळवा ते ना आवो शा माटे
ना आवो तो नंदजी नी आण ॥ मळवा आवो ॥

तमे गोकुळ नी गाय चारंता
तमे गोकुळ ना छो चोर ॥ मळवा आवो ॥

तमे व्रज मां ते वांसळी वाजंता
तमे गोपीओ नां चित्तचोर ॥ मळवा आवो ॥

महेता नरसिंह ना स्वामी शामळिया
अमने तेडी रमाड्या रास ॥ मळवा आवो ॥

जय आद्या शक्ति मा, जय आद्या शक्ति
जय आद्या शक्ति मा, जय आद्या शक्ति
अखंड ब्रह्मांड दीपाव्या
पडवे पंडित मा
ॐ जयो जयो मा जगदंबे ॥

द्वितीया बे स्वरूप, शिव शक्ति जाणुं,
मा शिव शक्ति जाणुं,
ब्रह्मा गणपति गाये, हर गाये हर मा
ॐ जयो जयो मा जगदंबे ॥

तृतीया त्रण स्वरूप, त्रिभुवनमां बेठा
मा त्रिभुवनमां बेठां,
त्रया थकी तरवेणी, तुं तरवेणी मा
ॐ जयो जयो मा जगदंबे ॥

चोथे चतुरा महालक्श्मी, मा सचराचर व्याप्या
मा सचराचर व्याप्या,
चार भुजा चौदिशा, प्रगट्या दक्शिणमां
ॐ जयो जयो मा जगदंबे ॥

पंचमी पंचऋषि, पंचमी गुण पदमा,
मा पंचमी गुण पदमा,
पंच सहस्त्र त्यां सोहिये, पंचतत्त्वे मा
ॐ जयो जयो मा जगदंबे ॥

षष्ठि तुं नारायणी, महिषासुर मार्यो,
मा महिषासुर मार्यो,
नर नारी ना रूपे, व्याप्या सघळे मा
ॐ जयो जयो मा जगदंबे ॥

सप्तमी सप्त पाताळ, सावित्री संध्या,
मा सवित्री संध्या,
गौ गंगा गायत्री, गौरी गीता मा
ॐ जयो जयो मा जगदंबे ॥
अष्टमी अष्ट भुजा, आई आनंदा,
मा आई आनंदा,
सुरनर मुनीवर जनम्या,  देव दैत्यो मा
ॐ जयो जयो मा जगदंबे ॥

नवमी नवकुळ नाग, सेवे नव दुर्गा,
मा सेवे नव दुर्गा,
नवरात्रि ना पूजन,  शिवरात्रि ना अर्चन्,
कीधां हर ब्रह्मा
ॐ जयो जयो मा जगदंबे ॥

दशमी दश् अवतार, जय विजया दशमी,
मा जय विजया दशमी,
रामे राम रमाड्या,
रावण रोळ्यो मा
ॐ जयो जयो मा जगदंबे ॥

एकादशी अगियारस कात्यायनी अंबा मा
मा कात्यायनी अंबा मा,
कामदुर्गा कालिका, श्यामा ने रामा
ॐ जयो जयो मा जगदंबे ॥

बारसे बाळा रूप, बहुचरी अंबा मा,
मा बहुचरी अंबा मा,
बटुक भैरव सोहिये, काळ भैरव सोहिये,
तारा छे तुज मा
ॐ जयो जयो मा जगदंबे ॥

तेरसे तुळजा रूप, तुं तारिणी माता,
मा तुं तारिणी माता,
ब्रह्मा विष्णु सदाशिव
गुण तारा गाता
ॐ जयो जयो मा जगदंबे ॥

चौदसे चौद् रूप्, चंडी चामुंडा,
मा चंडी चामुंडा,
भाव भक्ति कंई आपो, चतुराई कंई आपो,
सिंहवाहिनी माता
ॐ जयो जयो मा जगदंबे ॥

पूनमे कुंभ भर्यो, सांभळजो करूणा,
मा सांभळजो करूणा,
वसिष्ठ देवे वखाण्या, मार्कँड देवे वखाण्या,
गाई शुभ कविता
ॐ जयो जयो मा जगदंबे ॥

सवंत सोळ सत्तावन, सोळसे बावीसमां
मा सोळसे बावीसमां,
सवंत सोळे प्रगट्या, रेवा  ने तीरे,
ॐ जयो जयो मा जगदंबे ॥

त्रंबावती नगरी आई, रूपावती नगरी,
मा मंछावती नगरी,
सोळ सहस्त्र त्यां सोहिये, क्शमा करो गौरी,
मा दया करो गौरी,
ॐ जयो जयो मा जगदंबे ॥

शिव शक्ति नी आरती जे कोई गाशे,
मा जे कोई गाशे,
भणे शिवानंद स्वामी,
सुख संपति थाशे, हर कैलासे जाशे
ॐ जयो जयो मा जगदंबे ॥

सोना ईंढोणी रूपा बेडलुं रे
सोना ईंढोणी रूपा बेडलुं रे
नागर ऊभां रो रंग रसिया
पाणीडां गईती तळाव रे
नागर ऊभां रो रंग रसिया ॥

कांठे ते कान घोडां खेलवे रे - नागर ऊभां ...
कान मुने घडुलो चडाव रे - नागर ऊभां ...

तारो घडो ते गोरी तो चडे रे - नागर ऊभां ...
तुं जो मारा घरडानी नार रे - नागर ऊभां ...

फट रे गोजारा फट पापिया रे - नागर ऊभां ...
तुं छो मारो माडीजायो वीर रे - नागर ऊभां ...

अरडी मरडीने घडो में चडाव्यो रे - नागर ऊभां ...
तूटी मारा कमखानी कस रे - नागर ऊभां ...

भाई रे दरजीडा वीरा विनवुं रे - नागर ऊभां ...
टांक्य मारा कमखानी कस रे - नागर ऊभां ...

कसे ते टांक्य घम्मर घूघरी रे - नागर ऊभां ...
हैये ते लख्य झीणा मोर रे - नागर ऊभां ...

जातां वागे ते घम्मर घूघरी रे - नागर ऊभां ...
वळतां झींगोरे नीला मोर रे - नागर ऊभां ...

सोना ईंढोणी रूपा बेडलुं रे
नागर ऊभां रो रंग रसिया
पाणीडां गईती तळाव रे
नागर ऊभां रो रंग रसिया

मारो जीवनपंथ उजाळ
मारो जीवनपंथ उजाळ

प्रेमळ ज्योति तारो दाखवी
मुज जीवनपंथ उजाळ। - प्रेमळ ज्योति ...

दूर पड्यो निज धामथी हुं ने घेरे घन अंधार,
मार्ग सूझे नव घोर रजनीमां, निज शिशुने संभाळ,
मारो जीवनपंथ उजाळ। -  प्रेमळ ज्योति ...

डगमगतो पग राख तुं स्थिर मुज, दूर नजर छो न जाय,
दूर मार्ग जोवा लोभ लगीर न, एक डगलुं बस थाय,
मारे एक डगलुं बस थाय। - प्रेमळ ज्योति ...

आज लगी रह्यो गर्वमां हुं ने मागी मदद न लगार,
आपबळे मार्ग जोइने चालवा हाम धरी मूढ बाळ,
हवे मागुं तुज आधार। - प्रेमळ ज्योति ...

भभकभर्या तेजथी हुं लोभायो, ने भय छतां धर्यो गर्व,
वीत्यां वर्षोने लोप स्मरणथी स्खलन थयां जे सर्व,
मारे आज थकी नवुं पर्व। - प्रेमळ ज्योति ...

तारा प्रभावे निभाव्यो मने प्रभु आज लगी प्रेमभेर,
निष्चे मने ते स्थिर पगलेथी चलवी पहोंचाडशे घेर,
दाखवी प्रेमळ ज्योतिनी सेर। - प्रेमळ ज्योति ...

कर्दमभूमि कळण भरेली, ने गिरिवर केरी कराड,
धसमसता जळ केरा प्रवाहो, सर्व वटावी कृपाळ,
मने पहोंचाडशे निज द्वार। - प्रेमळ ज्योति ...

रजनी जशे ने प्रभात ऊजळशे, ने स्मित करशे प्रेमाळ,
दिव्यगणोनां वदन मनोहर मारे हृदय वस्यां चिरकाळ,
जे में खोयां हतां क्षणवार। - प्रेमळ ज्योति ...

नरसिंहराव दिवेटिया

आज रे स्वपनामां में तो डोलतो डुंगर दीठो जो,
आज रे स्वपनामां में तो डोलतो डुंगर दीठो जो,
खळखळती नदीउं रे साहेली मारा स्वपनामां रे।

आज रे स्वपनामां में तो घम्मर वलोणुं दीठुं जो,
दहीं दूधना वाटका रे साहेली मारा स्वपनामां रे।

आज रे स्वपनामां में तो लविंग-लाकडी दीठी जो,
ढींगलां ने पोतियां रे साहेली मारा स्वपनामां रे।

आज रे स्वपनामां में तो जटाळो जोगी दीठो जो,
सोनानी थाळी रे साहेली मारा स्वपनामां रे।

आज रे स्वपनामां में तो पारसपीपळो दीठो जो,
तुळसीनो क्यारो रे साहेली मारा स्वपनामां रे।

आज रे स्वपनामां में तो गुलाबी गोटो दीठो जो,
फूलडियांनी फोयुँ रे साहेली मारा स्वपनामां रे।

डोलतो डुंगर इ तो अमारो ससरो जो,
खळखळती नदीए रे सासुजी मारां नातांतां रे।

घम्मर वलोणुं इ तो अमारो जेठ जो,
दहीं दूधना वाटका रे जेठाणी मारां जमतांतां रे।

लविंग-लाकडी इ तो अमारो देर जो,
ढींगले ने पोतिये रे देराणी मारां रमतांतां रे।

जटाळो जोगी इ तो अमारो नणदोइ जो,
सोनानी थाळीए रे नणंदी मारां खातांतां रे।

पारसपीपळो इ तो अमारो गोर जो,
तुळसीनो क्यारो रे गोराणी मारां पूजतांतां रे।

गुलाबी गोटो इ तो अमारो परण्यो जो,
फूलडियांनी फोयुँ साहेली मारी चूंदडीमां रे।

आज रे स्वपनामां में तो डोलतो डुंगर दीठो जो,
खळखळती नदीउं रे साहेली मारा स्वपनामां रे।

झूलण मोरली वागी रे राजाना कुंवर
झूलण मोरली वागी रे राजाना कुंवर
हालो ने जोवा जाइये रे
मोरली वागी रे राजाना कुंवर।

चडवा ते घोडो हंसलो रे राजाना कुंवर,
पितळिया पलाण रे मोरली वागी रे राजाना कुंवर।

बांये बाजुबंध बेरखा रे राजाना कुंवर,
माथे मेवाडां मोळियां रे राजाना कुंवर,
किनखाबी सूरवाळ् रे मोरली वागी रे राजाना कुंवर।

पगे राठोडी मोजडी रे राजाना कुंवर,
चाले चटकती चाल्य रे मोरली वागी रे राजाना कुंवर।

सोना वाटकडी रे केसर घोळ्यां वालमिया,
सोना वाटकडी रे केसर घोळ्यां वालमिया,
लीलो छे रंगनो छोड रंगमां रोळ्यां वालमिया।

पग परमाणे रे कडलां सोईं वालमिया,
कांबियुंनी बब्बे तारे जोड्य, रंगमां रोळ्यां वालमिया।

केड परमाणे रे घाघरो सोईं वालमिया,
ओढणीनी बब्बे तारे जोड्य, रंगमां रोळ्यां वालमिया।

हाथ परमाणे रे चूडला सोईं वालमिया,
गूजरीनी बब्बे तारे जोड्य, रंगमां रोळ्या वालमिया।

डोक परमाणे रे झर्मर सोईं वालमिया,
तुलसीनी बब्बे तारे जोड्य, रंगमां रोळ्या वालमिया।

कान परमाणे रे ठोळियां सोईं वालमिया,
वेळियांनी बब्बे तारे जोड्य रंगमां रोळ्यां वालमिया।

नाक परमाणे रे नथडी सोईं वालमिया
टिलडीनी बब्बे तारे जोड्य रंगमां रोळ्यां वालमिया।


मंदिर तारू विश्व रूपाळुं,
मंदिर तारू विश्व रूपाळुं,
सुंदर सर्जनहारा रे,
पळ पळ तारां दर्शन थाये,
देखे देखनहारा रे ॥

नहि पूजारी नहि कोई देवा,
नहि मंदिरने ताळां रे,
नील गगन मां महिमा गातां,
चांदो सूरज तारा रे ॥

वर्णन करतां शोभा तारी,
थाक्यां कविगण धीरा रे,
मंदिरमां तुं क्यां छुपायो,
शोधे बाळ अधीरां रे ॥

ज्यां ज्यां नझर मारी ठरे, यादी भरी त्यां आपनी
ज्यां ज्यां नझर मारी ठरे, यादी भरी त्यां आपनी
आंसु महीं ए आंखथी यादी झरे छे आपनी !

माशूकोना गालनी लाली महीं लाली, अने
ज्यां ज्यां चमन ज्यां ज्यां गुलो त्यां त्यां निशानी आपनी !

जोउं अहीं त्यां आवती दरियावनी मीठी लहर
तेनी उपर चाली रही नाजुक सवारी आपनी !

तारा उपर तारा तणां झूमी रह्यां जे झूमखां
ते याद आपे आंखने गेबी कचेरी आपनी !

आ खूनने चरखे अने राते हमारी गोदमां
आ दम-ब-दम बोली रही झीणी सितारी आपनी !

आकाशथी वर्षावता छो खंजरो दुश्मन बधा
यादी बनीने ढाल खेंचाइ रही छे आपनी !

देखी बूराइ ना डरुं हुं, शी फिकर छे पापनी ?
धोवा बूराइने बधे गंगा वहे छे आपनी !

थाकुं सितमथी होय ज्यां ना कोइ क्यांये आशना
ताजी बनी त्यां त्यां चडे पेली शराबी आपनी !

ज्यां ज्यां मिलावे हाथ यारो त्यां मिलावी हाथने
अहेसानमां दिल झूकतुं, रहेमत खडी त्यां आपनी !

प्यारुं तजीने प्यार कोइ आदरे छेल्ली सफर
धोवाइ यादी त्यां रडावे छे जुदाइ आपनी !

रोउं न कां ए राहमां ए बाकी रहीने एकलो ?
आशकोना राहनी जे राहदारी आपनी !

जूनुं नवुं जाणुं अने रोउं हसुं ते ते बधुं
जूनी नवी ना कांइ ताजी एक यादी आपनी !

भूली जवाती छो बधी लाखो किताबो सामटी
जोयुं न जोयुं छो बने जो एक यादी आपनी !

किस्मत करावे भूल ते भूलो करी नाखुं बधी
छे आखरे तो एकली ने ए ज यादी आपनी !

सुरसिंहजी तख्तसिंहजी गोहिल ``कलापी''

आजनी घडी ते रळियामणी
आजनी घडी ते रळियामणी
(नरशिंह महेता)

आजनी घडी ते रळियामणी.
हे मारो वहालोजी आव्यानी वधामणी हो जी रे ...आजनी ...

जी रे तरिया तोरण तो बंधावियां
हे मारा वहालाजीने मोतिडे वधावियां हो जी रे ...आजनी ...

जि रे लीलुडा वांस वढावीए
हे मारा वहालाजीनो मंडप रचावीए हो जी रे ...आजनी ...

पूरो पूरो सोहागण साथियो
हे वहालो आवे मलपतो हाथियो हो जी रे ...आजनी ...

जी रे जमुनानां जळ मंगावीए
हे मारा वहालाजीनां चरण पखाळीए हो जी रे ...आजनी ...

सहु सखीओ मळीने वधावीए
हे मारा वहालाजीनां मंगळ वधावीए हो जी रे ...आजनी ...

जी रे तन मन धन ओवारीए
हे मारां वहालाजीनी आरती उतारीए हो जी रे ...आजनी ...

जी रे रस वाध्यो छे अति मीठडो
हे महेता नरसैंनो स्वामी दीठडो हो जी रे ...आजनी ...

गोळी फोडी मारी गोळी फोडी
गोळी फोडी मारी गोळी फोडी
जुओ जशोदा मारी गोळी फोडी
गामनी गमाणमां गोविंद संताया
वाछरु सर्वे मेल्या छोडी  ...जुओ ...

सूतां  बाळकनां अंग मरोड्या
नईयां ने नेतरां नाख्या तोडी
शीकेथी वहाले गोरस उतार्यां
खाधां नहीं एटलां नाख्या ढोळी  ...जुओ ...

चार पांच गोपीओ टोळे मळीने
कानाने बांधी दईए ताणी  ...जुओ ...

चालो जशोदा माताने कहीए
कानो कनडे छे शुं रे जाणी  ...जुओ ...

वल्लभना स्वमी प्रभु
रसिया ने तोफानी
गोळी फोडी एणे जाणी जाणी  ...जुओ ...

खम्मा मारा नंदजीना लाल , मोरली क्यां रे वगाडी  ?
खम्मा मारा नंदजीना लाल , मोरली क्यां रे वगाडी  ?

हुं तो सुतीती मारा शयन भुवनमां
सांभळ्यो में मोरालीनो साद ...मोरली ...खम्मा ...

भर रे नींदरमांथी झबकीने जागी
भूली गई सुध भान सान ...मोरली ...खम्मा ...

पाणीडानी मसे जीवन जोवाने हाली
दीठा में नंदजीना लाल ...मोरली ...खम्मा ...

दोणु लईने गाय दोहवाने बेठी
नेतरां लीधां हाथ ...मोरली ...खम्मा ...

वाछरु वराहे में तो छोकरांने बांध्यां
नेतरां लईने हाथ ...मोरली ...खम्मा ...

नागर नंदजीना लाल
नागर नंदजीना लाल
रास रमतां मारी नथडी खोवाणी
काना जडी होय तो आल ...रास ...

नानी नानी नथडी ने मांही जडेला हीरा
नथडी आपो ने तमे सुभद्राना वीरा  ...नागर ...

नानेरी पहेरुं तो मारे नाके न सोहाय
मोटेरी पहेरुं तो मारा मुख पर झोला खाय  ...नागर ...

वृंदावननी कुंज गलीमां बोले झीणा मोर
राधाजीनी नथडीनो शामळीयो छे चोर  ...नागर ...

नथडी आपो ने प्रभु नंदना कुमार
नरसैंयाना स्वामी उपर जाउं बलिहार ...नागर ...

रूडी ने रंगीली रे वहाला तारी वांसळी रे लोल.
रूडी ने रंगीली रे वहाला तारी वांसळी रे लोल.
मीठी ने मधुरी रे मावा तारी मोरली रे लोल

वांसलडी मारे मंदिरिये संभळाय जो
पाणीडांने मशे रे जीवण जोवा नीसरी रे लोल

बेडा मेल्यां मान सरोवर पाळ जो
ईंढोणी वळगाडी रे आंबलियानी डाळीए रे लोल

गोपी ते हाल्या वनरा ते वननी मोझार जो
कान वर कोडीला रे केडो मारो रोकी ऊभा रे लोल

केडो मेलो पातळिया भगवान जो
सासुडी हठीली मारी नणदल महेणां मारशे रे लोल

वागी तारा झांझरनो झणकार जो
हळवां हळवां हालो रे तमे राणी राधिका रे लोल

जीवडो मारो आकुळ व्याकुळ थाय जो
अहींयां कोईए दीठा रे कामणगारा कानने रे लोल

नीरखी नीरखी थई छुं हुं तो न्याल जो
नरसैंयाना स्वमी रे बाईयुं अमने भले मळ्या रे लोल

वादलडी वरसी रे , सरोवर छली वळ्यां.
वादलडी वरसी रे , सरोवर छली वळ्यां.

सासरीये जावुं रे , महियरिये महाली रह्यां
मारा पग केरां कडलां रे
वीरो मारो लेवा हाल्यो.

वीरा लईने वहेलो  आवजे रे
सासरीयां मारां घेरे बेठां ...वादलडी ...

मारा हाथ केरो चुडलो रे
वीरो मारो लेवा हाल्यो.

वीरा लईने वहेलो आवजे रे
सासरीयां मारां घेरे बेठां ...वादलदी ...

मारी डोक केरो हारलो रे
वीरो मारो लेवा हाल्यो.

वीरा लईने वहेलो आवजे रे
सासरीयां मारां घेरे बेठां ...वादलदी ...

मारा नाक केरी नथडी रे
वीरो मारो लेवा हाल्यो.

वीरा लईने वहेलो आवजे रे
सासरीयां मारां घेरे बेठां ...वादलदी ...

वादलदी वरसी रे , सरोवर छली वळ्यां.
सासरीये जावुं रे , महियरिये महाली रह्यां

हलके हाथे ते नाथ! महिडां वलोवजो,
हलके हाथे ते नाथ! महिडां वलोवजो,
महिडांनी रीत नोय आवी रे लोल ..aलके ...

गोळी नंदवाशे नाथ, चोळी छंटाशे,
मोतिडानी माळा तूटशे रे लोल ..aलके ...

गोळी नंदवाशे नाथ, गोरस वही जाशे,
गोरीनां चीर महीं भींजशे रे लोल ..aलके ...

नानी शी गोरसीमां जमनाजी ऊछळे,
एवी न नाथ, दोरी ताणो रे लोल ..aलके ...

नानी शी गोरसीमां अमृत ठारियां,
हळवे उघाडी नाथ! चाखो रे लोल ..aलके ...

हलके हाथे ते नाथ! महिडां वलोवजो.

नटवर नानो रे, कानो रमेछे मारी केडमां
नटवर नानो रे, कानो रमेछे मारी केडमां
नंदकुंवर नानो रे, गेडी दडो कानाना हाथमां ...नटवर ...

क्यो तो गोरी हालारी हाथीडा मंगावी दउं
हाथीडानो वोरनार रे, कानो रमेछे मारी केडमां ...नटवर ...

क्यो तो गोरी घोघानां घोलडां मंगावी दउं
घोलडानो वोरनार रे, कानो रमेछे मारी केडमां ...नटवर ...

क्यो तो गोरी चित्तोडनी चूंदडी मंगावी दउं
चूंदडीनो वोरनार रे, कानो रमेछे मारी केडमां ...नटवर ...
          -लोकगीत


हो रंग रसिया ! क्यां रमी आव्या रास जो?
हो रंग रसिया ! क्यां रमी आव्या रास जो?
आंखलडी राती ने उजागरो शाने कीधो.

आज अमे ग्याता सोनीडाने हाट जो,
आ झाल झूमणा वहोरतां ने वहाणलां वाही गयां ..o रंग ...

आज अमे ग्याता मणियाराने हाट जो,
आ चूडलडो उतरावतां वहाणलां वाही गयां ..o रंग ...

आज अमे ग्याता कसुंबीने हाट जो,
आ चुंदलडी वहोरतां वहाणलां वाही गयां ..o रंग ...

आज अमे ग्याता मोचिडाने हाट जो,
आ मोजडियुं मूलवतां ने वहाणलां वाही गयां ..o रंग ...

हरिने भजतां हजु कोईनी लाज जतां नथी जाणी रे
हरिने भजतां हजु कोईनी लाज जतां नथी जाणी रे
जेनी सुरता शामळिया साथ वदे वेद वाणी रे

वहाले उगार्यो प्रहलाद हरणाकंस मार्यो रे
विभीषणने आप्युं राज रावण संहार्यो रे

वहाले नरशिंह महेताने हार हाथोहाथ आप्यो रे
ध्रुवने आप्युं अविचळ राज पोतानो करी स्थाप्यो रे

व्हाले मीरां ते बाईना झेर हळाहळ पीधां रे
पांचाळीना पूर्या चीर पांडव काम कीधां रे

आवो हरि भजवानो ल्हावो भजन कोई करशे रे
कर जोडी कहे प्रेमळदास भक्तोना दुःख हरशे रे

तमे एकवार मारवाड जाजो रे हो मारवाडा !
तमे एकवार मारवाड जाजो रे हो मारवाडा !
तमे मारवाडनी मेंदी लावजो रे हो मारवाडा !

     तमे ओलुं लावजो पेलुं लावजो
     पान सोपारी पाननां बीडां एलची दाणा
     हों के पेलुं लावजो रे हो मारवाडा !

तमे एकवार घोघा जाजो रे हो मारवाडा !
तमे घोघाना घुघरां लावजो रे हो मारवाडा !

     तमे ओलुं लावजो पेलुं लावजो
     पान सोपारी पाननां बीडां एलची दाणा
     हों के पेलुं लावजो रे हो मारवाडा !

तमे एकवार चित्तळ जाजो रे हो मारवाडा !
तमे चित्तळनी चूंदडी लावजो रे हो मारवाडा !

     तमे ओलुं लावजो पेलुं लावजो
     पान सोपारी पाननां बीडां एलची दाणा
     हों के पेलुं लावजो रे हो मारवाडा !

अमे तो तारां नानां बाळ अमारी तुं लेजे सम्भाळ
अमे तो तारां नानां बाळ अमारी तुं लेजे सम्भाळ
डगले डगले भूलो अमारी दे सद् बुद्धि भूलो विसारी
तुज विण कोण लेशे सम्भाळ अमे तो तारां नानां बाळ
दीन दुःखीयाना दुःख हरवाने आपो बळ मने सहाय थवाने
अम पर प्रेम घणो वरसाव अमे तो तारां नानां बाळ
बाळ जीवन अम वीते हरषे ना दुनियानी मलीनता स्पर्शे
अमारुं हसवुं रहे चिर काळ अमे तो ताराअं नानां बाला

शंभु शरणे पडी, मांगु घडी रे घडी
शंभु शरणे पडी, मांगु घडी रे घडी
कष्ट कापो, दया करी दर्शन शिव आपो ॥
तमे भक्तोना दुःख हरनारा,
शुभ सौनुं सदा करनारा;
हु तोमंद मति, तारी अकळ गति,
कष्टो कापो, दया करी दर्शन शिव आपो। शंभु ॥
आपो भक्तिमां भाव अनेरो,
शिव भक्तिमां धर्म घणेरो;
प्र्भु तमे पूजो देवी पार्वती पूजो,
कष्टो कापो दया करी दर्शन शिव आपो।शंभु ॥
अंगे भस्म स्मशाननी चोळी,
संगे राखो सदा भूत टोळी;
भाले तिलक कर्युं, कंठे विषने धर्युं,
अमृत आपो, दया करी दर्शन शिव आपो। शंभु ॥
नेति नेति ज्यां वेद कहे छे,
मारु चितडु त्यां जावा चहे छे,
सारा जगमां छे तु, वसु तारामां हु,
शक्ति आपो, दया करी दर्शन शिव आपो। शंभु ॥
हु तो एकल पंथी प्रवासी,
छतां आत्मा केम उदासी;
थाक्यो मथी रे मथी, कारण मळतु नथी,
समजण आपो, दया करी दर्शन शिव आपो। आपो ॥
आपो द्रष्टीमां तेज अनोखुं,
सारी सृष्टीमां शिवरूप देखुं;
मारा मनमां वसो, आवी हैये हसो,
शांति स्थापो,दया करी दर्शन शिव आपो। शंभु ॥
भोळा शंकर भव दुःख कापो,
नित्य सेवानुं शुभ धन मने आपो,
टाळो मान-मद, गाळो सर्व सदा,
भक्ति आपो, दया करी दर्शन शिव आपो। शंभु ॥
अंगे शोभे छे रुद्रनी माळा,
कंठे लटके छे भोरिंग काळा,
तमे उमिया पति, अमने आपो मति;
कष्ट कापो, दया करी दर्शन शिव आपो। शंभु ॥

विश्वंभरी अखिल विश्वतणी जनेता
विश्वंभरी अखिल विश्वतणी जनेता,
विद्याधरी वदनमां वसजो विधाता;
दुर्बुद्धि दूर करीने सदबुद्धि आपो
माम् पाहि ओ भगवती ! भव दुःख कापो । १

भूलो पडी भवरणे भटकुं भवानि,
सुझे नहि लगीर कोइ दिशा जवानी;
भासे भयंकर वळी मनना उतापो,
माम् पाहि ओ भगवती ! भव दुःख कापो । २

आ रंकने उगरवा नथी कोइ आरो,
जन्मांध छुं जननी हुं ग्रही बांह्य तारो,
ना शुं सुणो भगवती शिशुना विलापो,
माम् पाहि ओ भगवती ! भव दुःख कापो । ३

मा कर्म जन्म कथनी करतां विचारुं,
आ सृष्टिमां तुज विना नथी कोइ मारुं,
कोने कहुं कठिन युग तणो बळापो,
माम् पाहि ओ भगवती ! भव दुःख कापो । ४

हुं काम क्रोध मद मोह थकी छकेलो,
आडंबरे अति घणो मदथी बकेलो,
दोषो थकी दुषितना करी माफ पापो,
माम् पाहि ओ भगवती ! भव दुःख कापो । ५

ना शाश्त्रना श्रवणनुं पयपान पीधुं,
हा मंत्र के स्तुति कथा नथी कांइ कीधुं,
श्रद्धा धरी नथी कर्या तव नाम जापो,
माम् पाहि ओ भगवती ! भव दुःख कापो । ६

रे रे भवानि बहु भूल थै ज मारी,
आ जिंदगी थै मने अतिशे अकारी,
दोषो प्रजाळी सघळां तव छाप छापो,
माम् पाहि ओ भगवती ! भव दुःख कापो । ७

खाली न कांइ स्थळ छे विण आप धारो,
ब्रह्मांडमां अणुं अणुं महीं वास तारो,
शक्ति न माप गणवा अगणित मापो,
माम् पाहि ओ भगवती ! भव दुःख कापो । ८

पापे प्रपंच करवा बधी वाते पूरो,
खोटो खरो भगवती पण हुं तमारो,
जाड्यांधकार करी दूर सुबुद्धि आपो,
माम् पाहि ओ भगवती ! भव दुःख कापो । ९

शीख सुणे रसिक छंद ज एक चित्ते,
तेने थकी त्रिविध ताप टळे खचित्ते,
वाघे विशेष वळी अंब तणा प्रतापो,
माम् पाहि ओ भगवती ! भव दुःख कापो । १०

श्री सदगुरु शरणमां रहीने यजुं छुं,
रात्रिदिने भगवती तुजने भजुं छुं,
सदभक्त सेवकतणा परिताप चांपो,
माम् पाहि ओ भगवती ! भव दुःख कापो । ११

अंतर विषे अधिक उर्मि थतां भवानि,
गाउं स्तुति तव बळे नमीने मृडाणी,
संसारना सकळ रोग समूळ कापो,
माम् पाहि ओ भगवती ! भव दुःख कापो । १२

आनंद मंगल करुं आरती
आनंद मंगल करुं आरती, हरिगुरु संतनी सेवा;
प्रेम करी मंदिर पधरावुं, सुंदर सुखडां लेवां ।  आनंद । 

काने कुंडळ माथे मुगत, अकळ स्वरूपी एवा;
भक्त, ओधारण त्रिभोवन तारण, त्रण भुवनना देवा ।  आनंद । 

अडसठ तीरथ गुरुजीना चरणे, गंगा जमुना रेवा;
संत मळे तो महासुख पामुं, गुरुजी मळे तो मेवा ।  आनंद । 

शिव सनकादिक ओर ब्रह्मादिक, नारद मुनि देवा;
कहे ``प्रीतम'' ओळखो अणसारे, हरिना जन हरिजेवा ।  आनंद । 

आनंदनो गरबो
(भक्त श्री वल्लभ भट्ट नी रचित श्री बहुचर स्तुति)
आज मने आनंद, वाध्यो अति घणो ``मा''
गावा गरबो छंद, बहुचर आप तणो  ``मा'' १

अलवे आळ पंपाळ, अपेक्षा ज आणी  ``मा'' 
छो इच्छवा प्रतिपाळ, द्यो अमृतवाणी  ``मा'' २

स्वर्ग मृत्यु पाताळ, वास सकळ तारो  ``मा'' 
बाळ करी संभाळ, कर झालो मारो   ``मा'' 

तोतला ज मुख तन्न, ``तो तो तोय'' कहे  ``मा'' 
अर्भक मागे अन्न, निज माता मन लहे ``मा''  ४

नहीं सव्य अपसव्य, कंइ कांइ जाणुं  ``मा'' 
कली कहावा कव्य, मन  मिथ्या  ह आणुं ``मा'' ५

कुलज कुपात्र कुशील, कर्म अकर्म भर्यो ``मा''
मूरखमां अणमील, रस रटवा विचर्यो ``मा''  ६

मूढ प्रौढ गति मति, मन मिथ्या मापी ``मा'' 
कोण लहे उत्पत्ति, विश्व रह्यां व्यापी ``मा''  ७

प्राक्रम पौढ प्रचंड, प्रबळ न पळ प्रीछुं ``मा'' 
पूरण प्रकट अखंड, अज्ञ थको इच्छुं ``मा'' ८

अर्णव ओछे पात्र, अकल करी आणुं  ``मा''
पामुं नहीं पळमात्र, मन जाणुं नाणुं ``मा'' ९

रसना युग्म हजार, ते रटतां हार्यो  ``मा'' 
इशें अंश लगार, लै मन्मथ मार्यो ``मा''  १०

मार्कंड मुनिराय मुख , माहात्मय भाख्युं ``मा''
जैमिनी ऋषि जेवाय, उर अंतर राख्युं ``मा'' । ११

अण गण गुण गति गोत, खेल खरो न्यारो ``मा''
मात जागती ज्योत, झळहळतो पारो ``मा'' । १२

जश तृणवत गुणगाथ, कहुं उंडळ गुंडळ ``मा''
भरवा बुद्धि बे हाथ, ओधामां उंडळ ``मा''  १३

पाग नमावी शीश, कहुं घेलुं गांडु ``मा''
मात न धरशो रीस, छो खुल्लुं खांडुं ``मा'' । १४

आद्य निरंजन एक, अलख अकळ राणी ``मा''
तुजथी अवर अनेक, विस्तरतां जाणी ``मा'' । १५

शक्ति सृजवा सृष्टि, सहज स्वभाव स्वल्प ``मा''
किंचित् करुणा द्रष्टि, कृत कृत् कोटी कल्प ``मा''  १६

मातंगी मन मुक्त, रमवा मन कीधुं ``मा''
जोवा युक्त अयुक्त,रचियां चौद भुवन ``मा'' । १७

नीर गगन भू तेज, हेत करी निर्म्यां ``मा''
मारुत वश जे छे ज, भांड ज करी भर्म्या ``मा'' । १८

तत्क्षण तनथी देह, त्रण्य करी पेदा ``मा''
भवकृत कर्ता जेह, सृजे पाळे छेदा ``मा''  १९

प्रथम कर्या उच्चार, वेद चार वायक ``मा''
धर्म समस्त प्रकार, भू भणवा लायक ``मा'' । २०

प्रकटी पंच महाभूत, अवर सर्व जे को ``मा''
शक्ति सर्व संयुक्त, शक्ति विण नहीं को ``मा'' । २१

मूळ महीं मंडाण, महा माहेश्वरी ``मा''
जग सचराचर जाण, जय विश्वेश्वरी ``मा''  २२

जड मध्ये जडशाइ , पोढया जगजीवन ``मा''
बेठां अंतरिक्ष आइ, खोळे राखी तन ``मा'' । २३

व्योम विमाननी वाट् , ठाठ ठठयो आछो ``मा''
घट घट सरखो घाट, काच बन्यो काचो ``मा'' । २४

अज रज गुण अवतार, आकारे आणी ``मा''
निर्मित हित नरनार, नखशिख नारायणी ``मा'' । २५

पन्नगने पशु पंखी , पृथक पृथक प्राणी ``मा''
जुग जुग मांहे झंखी, रूपे रूद्राणी ``मा'' । २६

चक्षु मध्य चैतन्य वच आसन टीकी ``मा''
जणाववा जन मन्य, मध्य मात कीकी ``मा'' । २७

कणचर तृणचर वायु, चर वारि चरता ``मा''
उदर उदर भरी आयु, तुं भवनी भर्ता ``मा'' । २८

रजो तमो ने सत्व, त्रिगुणात्मक त्राता ``मा''
त्रिभुवन तारण तत्त्व, जगत तणी जाता ``मा'' । २९

ज्यां जयम त्यां त्यम रुप, तें ज धर्युं सघळे ``मा''
कोटी करे जपघूप, कोइ तुजने न कळे ``मा'' । ३०

मेरु शिखर महीमांय , धोळागढ पासे ``मा''
बाळी बहुचर आय, आद्य वसे वासो ``मा'' । ३१

न ल्हे ब्रह्मा भेद, गुह्य गति तारी ``मा''
वाणी वखाणे वेद, शी ज मति मारी ``मा'' । ३२

विष्णु विमासी मन्य, ᳚धन्य᳚ज उच्चरिया ``मा''
अवर न तुमथी अन्य, बाळी बहुचरिया ``मा'' । ३३

माने मन माहेश, मात मया कीधे ``मा''
जाणे सुरपति शेष, सहु तारे लीधे ``मा'' । ३४

सहस्त्र फणाधर शेष, शक्ति सबळ साधी ``मा''
नाम धर्युं नागेश, कीर्ति ज तो वाधी ``मा'' । ३५

मच्छ कच्छ वाराह, नरसिंह वामन थै ``मा''
अवतारो ताराह , ते तुज महात्म्य मही ``मा'' । ३६

परशुराम श्रीराम ,राम बळी बळ जेह ``मा''
बुद्ध कल्की नाम, दश विध धारी देह ``मा'' । ३७

मध्य मथुरांथी बाळ, गोकुळ तो पहोत्युं ``मा''
तें नाखी मोहजाळ, बीजुं कोई न्होतुं ``मा'' । ३८

कृष्णा कृष्ण अवतार, कलि कारण कीधुं ``मा''
भुक्ति मुक्ति दातार, थै दर्शन दीधुं ``मा'' । ३९

व्यंढळने वळी नार,पुरुषपणे राख्यां ``मा''
ए अचरज संसार, श्रुति स्मृतिए भाख्यां ``मा'' । ४०

जाणी व्यंढळ काय, जगमां अणजुक्ति ``मा''
``मा'' माटे महिमाय, इन्द्र कथे युक्ति ``मा'' । ४१

महिरामण मथी मेर, कीधो रवैयो स्थिर ``मा''
काढ्यां रत्न एक तेर, वासुकिनां नेतर ``मा'' । ४२

सुर संकट हरनार, सेवकनां सन्मुख ``मा''
अविगति अगम अपार, आनंदोदधि सुख ``मा'' । ४३

सनकादिक मुनि साथ, सेवी विविध विधे ``मा''
आराधी नवनाथ, चोराशी सिद्धे ``मा'' । ४४

आवी अयोध्या इश, नामी शिश वळ्यां ``मा''
दश मस्तक भुज वीस, छेदी सीत मळ्यां ``मा'' । ४५

नृप भीमकनी कुमारी तम पूज्ये पामी ``मा''
रुक्ष्मणी रमण मुरारी मन मान्यो स्वामी ``मा'' । ४६

राख्या पांडु कुमार, छाना स्त्री संगे ``मा''
संवत्सर एक बार, वाम्या तुम अंगे ``मा'' । ४७

बांध्यो तन प्रध्युम्न , छूटे नहीं को थी ``मा''
समरी पूरी सनखल , गयो कारागृहथी ``मा'' । ४८

वेद पुराण प्रमाण, शास्त्र सकल साखी ``मा''
शक्ति सृष्टि मंडाण, सर्व रह्यां राखी ``मा'' । ४९

ज्यां ज्यां जुगते जोइ, त्यां त्यां तुं तेवी ``मा''
सम विभ्रम मति खोइ, कही न शकुं केवी ``मा'' । ५०

भूत भविष्य वर्तमान, भगवती तुं भवनी ``मा''
आदि मध्य अवसान, आकाशे अवनी ``मा'' । ५१

तिमिर हरण शशीसूर, ते तारो धोखो ``मा''
अमी अग्नि भरपूर, थै पोखो शोखो  ``मा'' । ५२

खट ऋतु रस षट मास, द्वादश प्रतिबन्धे ``मा''
अंधकार उजास, अनुक्रम अनुसन्धे ``मा'' । ५३

धरती तळ धन धान्य, ध्यान धर्ये ना'वो ``मा''
पालन प्रजा पर्जन्य , अणचिंतव्यां आवो ``मा'' । ५४

सकल सिद्धि सुखदायी, पय दधी धृत मांही ``मा''
सर्वे रस सरसांइ, तुज विण नहीं कांइ ``मा'' । ५५

सुख दु:ख बे संसार, तारा निपजाया ``मा''
बुद्धि बलनी बलिहार, घणुं डाह्यां वाह्यां ``मा'' । ५६

क्षुधा तृषा निद्राय, लघु यौवन वृद्धा ``मा''
शांति शौर्य क्षमाय, तुं सघळे श्रद्धा ``मा'' । ५७

काम क्रोध मोह लोभ, मद मत्सर ममता ``मा''
तृष्णा स्थिरता क्षोभ, शांति ने समता ``मा'' । ५८

धर्म अर्थ  ने काम, मोक्ष तुं मम्माया ``मा''
विश्व तणो विश्राम, उर अंतर छाया ``मा'' । ५९

उदय उदारुण अस्त, आद्य अनादेनी ``मा''
भाषा भूर समस्त, वाक्य विवादेनी ``मा'' । ६०

हर्ष हास्य उपहास्य , काव्य कवित वित्त तुं ``मा''
भाव भेद निज भाष्य, भ्रांति भली चित्त तुं ``मा'' । ६१

गीत नृत्य वाजींत्र , ताल तान माने ``मा''
वाणी विविध विचित्र, गुण अगणित गाने ``मा'' । ६२

रतिरस विविध विलास, आश सक्ल जगनी ``मा''
तन मन मध्ये वास, मम्माया मगनी ``मा'' । ६३

जाणे अजाणे जग्त , बे बाधा जाणे ``मा''
जीव सकळ आसक्त, सहु सरखा माणे ``मा'' । ६४

विविध भोग मरजाद, जग दाख्युं चाख्युं ``मा''
गरथ सुरत निःस्वाद, पद पोते राख्युं ``मा'' । ६५

जड, थड, शाखा, पत्र, फूल फळे फळती ``मा''
परमाणु एकत्र, रस बस विचरती ``मा'' । ६६

निपट अटपटी वात, नाम कहुं कोनुं ``मा''
सर्जी साते घात, मात अधिक सोनुं ``मा'' । ६७

रत्न, मणि माणिक्य, नंग मुंगीयां मुक्ता ``मा''
आभा अटळ अधिक्य ,अन्य न संयुक्ता ``मा'' । ६८

नील पीत, आरक्त, श्याम श्वेत सरखी ``मा''
उभय व्यक्त अव्यक्त, जगत जने निरखी ``मा'' । ६९

नग जे अधिकुळ आठ, हिमाचल आद्ये ``मा''
पवन गवन ठठी ठाठ, तुज रचिता माद्ये ``मा'' । ७०

वापी कूप तळाव, तुं सरिता सिंधु ``मा''
जळ तारण जयम नाव, त्यम तारण बंधु ``मा'' । ७१

वृक्ष वन भार अढार, भू उपर ऊभां ``मा''
कृत्य कर्म करनार , कोश विधां कुंभां ``मा'' । ७२

जड चैतन्य अभिधान, अंश अंशधारी ``मा''
मानवि माटे मान, ए करणी तारी ``मा'' । ७३

वर्ण चार विधि कर्म ,धर्म सहित स्थापी ``मा''
बेने बार अपर्म,अनुचर वर आपी ``मा'' । ७४

वाडव वह्नी निवास, मुख माता पोते ``मा''
तृप्ते तृप्ते आश, मात जगन जोते मा। ७५

लक्ष चोरासी जंत, सहु तारा कीधा ``मा''
आणी असुरनो अंत, दंड भला दीधा ``मा'' । ७६

दुष्ट दम्या कंई वार, दारुण दुःख देता ``मा''
दैत्य कर्यां संहार, भाग यज्ञ लेता ``मा'' । ७७

शुद्ध करण संसार, कर त्रिशुळ लीधुं ``मा''
भूमि तणो शिरभार, हरवा मन कीधुं ``मा'' । ७८

बहुचर बुद्धि उदार, खळ खोळी खावा ``मा''
संत करण भवपार, साध्य करे शावा``मा'' । ७९

अधम उद्धारण हार, आसनथी ऊठी ``मा''
राखण जग व्यवहार, बद्ध बांधी बेठ्ठी ``मा'' । ८०

आणी मन आनंद, महीं मांडयां पगलां ``मा''
तेज किरण रवि चंद्र , दे नानां डगलां ``मा'' । ८१

भर्यां कदम बे चार, मदमाती मदभर ``मा''
मनमां करी विचार, तेडाव्यो अनुचर ``मा'' । ८२

कुरकट करी आरोह, करुणाकर चाली ``मा''
नख पंखी मेल्योह , पग पृथ्वी हाली ``मा'' । ८३

ऊडीने आकाश, थई अद्भुत आव्यो``मा''
अधक्षणमां एक श्वास अवनि तळ लाव्यो ``मा'' । ८४

पापी करण नीपात, पृथ्वी पड मांहे ``मा''
गोठयुं मन गुजरात, भीलां भडमांहे ``मा'' । ८५

भोळी भवानी माय, भाव भले भाळे ``मा''
कीधी धणी कृपाय, चुंवाळे आळे ``मा'' । ८६

नव खंड न्याळी नेट, नजर वजर पेठी ``मा''
त्रण्य गाम तरभेट , ठेठ ठरी बेठी ``मा'' । ८७

सेवक सारण काज, सलखनपुर सेडे ``मा''
ऊठयो एक अवाज, डेडाणा नेडे ``मा'' । ८८

आव्यां अशरण शरण , अति आनंद भर्यो ``मा''
उदित मुदित रविकिर्ण, दशदिश यश प्रसर्यो ``मा'' । ८९

सकळ समय जगमात, बेठां चित्त स्थिर थै ``मा''
वसुधामां विख्यात, वात वायु विधि गई ``मा'' । ९०

जाणे सहु जग जोर, जगजननी जोखे ``मा''
अधिक उडाड्यो शोर, वास करी गोखे ``मा'' । ९१

चार खूट चोखाण, चर्चा ए चाली ``मा''
जनजन प्रति मुखवाण,बहुचर बिरदाळी ``मा'' ९२

उदो उदो जयकार, कीधो नवखंडे ``मा''
मंगळ वर्त्यां चार, चौदे ब्रह्मांडे ``मा'' । ९३

गाज्या सागर सात, दूधे मे उठा ``मा''
अधर्म घर उत्पात, सहु कीधा जुठा ``मा'' । ९४

हरख्या सुर नर नाग, मुख जोई``मा''  नुं ``मा''
अवलोकी अनुरागमुन मन सरखानुं ``मा'' । ९५

नव ग्रह नमवा काज, पाग पळी आव्या ``मा''
उपर उवारण काज, मणिमुक्ता लाव्या ``मा'' । ९६

दश दिशना दिग्पाल, देखी दुःख वाम्या ``मा''
जन्म मरण जंजाळ, मटतां सुख पाम्या ``मा'' । ९७

गुण गांधर्व यश गान, नृत्य करे रंभा ``मा''
सुर स्वर सुणतां कान, गति थई गई स्थंभा ``मा'' । ९८

गुणनिधि गरबो जेह, बहुचर तुम केरो ``मा''
धारे धारी  देह, सफळ फळे फेरो ``मा'' । ९९

पामे पदारथ पांच, श्रवणे सांभळतां ``मा''
ना'वे उन्ही आंच, दावानळ बळतां ``मा'' । १००

शस्त्र न अडके अंग, आद्य शक्ति राखे ``मा''
नित नित नवले रंग, धर्म कर्म पाळे ``मा'' । १०१

जळ जे अकळ अघात, उतारे बेडे ``मा''
क्षण क्षण निशदिन मात,भवसंकट फेडे ``मा''  १०२

भूत प्रेत जंबूक व्यंतरी डाकीनी ``मा''
नावे आडी अचूक, समर्यां शक्तिनी ``मा'' ।१०३

चकण करण गति भंग, खंग पंग वाळे ``मा''
गुंग मुंग मुख अंग, व्याधि बधी टाळे ``मा'' १०४

सेण विहोणां नेण, नेहे नेणां आपे, ``मा''
पुत्र विहोणा केण, कंइ म्हेणां कापे ``मा'' । १०५

कलि कल्पतरु झाड, जे जाणे तेने ``मा''
भक्त लडावे लाड, पाड विना केने ``मा'' । १०६

प्रगट पुरूष पुरूषाई, तुं आपे पळमां ``मा''
ठालां घर ठकुराई, दे दळ हळ बळमां ``मा'' । १०७

निर्धनने धनपात्र, तुं करतां शुं छे ``मा''
रोग, दोष दुःख मात्र, तुं हरतां शुं छे ``मा''  ? १०८

हय गज रथ सुखपाल, आल विना अजरे ``मा''
वर दे बहुचर बाल, न्याल करो नजरे ``मा'' । १०९

धर्म ध्वजा धन धान्य , न टळे धाम थकी ``मा''
महिपति मुख दे मान्य , ``मा''  नां नाम थकी ``मा'' । ११०

नरनारी धरी देह,  हेते जे गाशे ``मा''
कुमति कर्मकृत खेह, थई ऊडी जाशे ``मा'' । १११

भगवती गीत चरित्र, नित सुणशे काने ``मा''
थई कुळ सहित पवित्र, चडशे वैमाने ``मा'' । ११२

तुं थी नथी को वस्त, तेथी तुंने तर्पुं ``मा''
पूरण प्रगट प्रशस्त, शी उपमा अर्पुं ``मा'' । ११३

वारंवार प्रणाम, करजोडी कीजे ``मा''
निर्मळ निश्चळ नाम, जननीनुं लीजे ``मा'' । ११४

नमो नमो जगमात, नाम सहस्त्र तारे ``मा''
मात तात ने भ्रात ,तुं सर्वे मारे ``मा'' । ११५

संवत शत दश सात, नव फाल्गन शुद्धे ``मा''
तिथि तृतिया विख्यात, शुभ वासर बुध्धे ``मा'' । ११६

राजनगर निज धाम, पुर नवीन मध्ये ``मा''
आई आद्य विश्राम, जाणे जग बध्ये ``मा'' । ११७

करी दुर्लभ सुलर्भ, रहुं छुं छेवाडो ``मा''
कर जोडी वल्लभ, कहे भट्ट मेवाडो ``मा'' । ११८

(भक्त श्री वल्लभ भट्ट नी रचित श्री बहुचर स्तुति)

ramachandra stava.

 श्रीरामचन्द्रस्तवः 
     (चामरम्)
सूर्यवंशसम्भवोऽपि चन्द्र कान्तिशीतलो
     भूपतिस्तथापि निर्जितेन्द्रियो रघूत्तमः ।
नीलनीरदाभकान्तिमीश्वरं धनुर्धरं
     राघवं नमाम्यहं सदैव साधुसेवितम् ॥ १॥

यज्ञरक्षणाय शैशवेऽपि राक्षसा हता
     शम्भुचापभञ्जनेन जानकी त्वया वृता ।
विष्णुकार्मुके शरं नियुज्य भार्गवो जितस्
     त्वां नमन्ति भक्तितः सुराः सदैव हे विभो ॥ २॥

ताटका त्वया हता मदोद्धता महावने
     दूषणादिदानवास्त्वया वने विनाशिताः ।
तप्त-काञ्चनाभ-कान्ति-भासुरो मृगो वने
     प्रापितोऽन्तकान्तिकं शरेण राघव द्रुतम् ॥ ३॥

मेघनाद-कुम्भकर्ण-रावणादि-राक्षसा
     विक्रमेण लीलया त्वया हता रणाङ्गणे ।
लोकरञ्जनाय जानकी विसर्जिता प्रिया
     त्वां नमाम्यहं सदैव रामचन्द्र भूपते ॥ ४॥

एकबाणमेकवाक्यमेकभार्यकं विभो
     त्वां स्तुवन्ति साधवो सदेव भक्तिचेतसा ।
धर्मरक्षणाय काननं त्वयाऽऽश्रितं प्रभो
     त्वामनन्यभक्तितश्च पूजयन्ति मानवाः ॥ ५॥

वानरेन्द्र-वालि-नाशकाय राम ते नमः
     सिन्धुगर्वनाशकाय रामचन्द्र ते नमः ।
वायुनन्दनादि-वानरः सदैव सेवितं
     लक्ष्मणाग्रजं च जानकी-पति नमाम्यहम् ॥ ६॥

त्यक्तयौवराज्यमार्जवेन युक्तमीश्वरं
     व्याघ्रसर्पयुक्तकाननं गतं नृपेश्वरम् ।
राजरत्नमालिकासु सुप्रतिष्ठितं नपं
     सादरं सदैव नौमि भक्ति-यक्त-चेतसा ॥ ७॥

त्वत्समो न भूपतिर्भुवि प्रभो विराजते
     त्वत्समो सुतोऽपि देव नान्यतो हि दृश्यते ।
प्रीतियुक्तमानसः पतिश्च नापरो जने
     त्वामनन्यमानसो नमस्करोमि सन्ततम् ॥ ८॥

पापनाशिनी तथैव सर्वकामदायिनी
     शक्ति-कीति-मुक्तिदां स्मरेद् रघोः कथां सदा ।
रामचन्द्र-भूपतेः स्तवं सदैव यः पठेत
     तस्य तुष्टमानसो प्रभुर्दयामयो भवेत् ॥ ९॥

इति श्री आपटीकरविरचितः श्रीरामचन्द्रस्तवः सम्पूर्णः ।

vishnustavaraja stotram

padmovAcha |
yogena siddhavibudhaiH paribhAvyamAnaM lakShmyAlayaM tulasikAchitabhaktabhRRi~Ngam |
prottu~NgaraktanakharA~NgulipatrachitraM ga~NgArasaM haripadAmbujamAshraye.aham || 1||

gumphanmaNiprachayaghaTTitarAjahaMsasi~njatsunUpurayutaM padapadmavRRindam |
pItAmbarA~nchalavilolachalatpatAkaM svarNatrivakravalayaM cha hareH smarAmi || 2||

jaMghe surpaNagalanIlamaNipravRRiddhashobhAspadAruNamaNidyuticha~nchumadhye |
AraktapAdatalalambanashobhamAne lokekShaNotsavakare cha hareH smarAmi || 3||

te jAnunI makhapaterbhujamUlasa~Ngara~NgotsavAvRRitataDidvasane vichitre |
cha~nchatpatatrimukhanirgatasAmagItavistAritAtmayashasI cha hareH smarAmi || 4||

viShNoH kaTiM vidhikRRitAntamanojabhUmiM jIvANDakoshagaNasa~NgadukUlamadhyAm |
nAnAguNaprakRRitipItavichitravastrAM dhyAye nibaddhavasanAM khagapRRiShThasaMsthAm || 5||

shAntodaraM bhagavatastrivaliprakAshamAvartanAbhivikasadvidhijanmapadmam |
nADInadIgaNarasotthasitAntrasindhuM dhyAye.aNDakoshanilayaM tanulomarekham || 6||

vakShaH payodhitanayAkuchaku~Nkumena hAreNa kaustubhamaNiprabhayA vibhAtam |
shrIvatsalakShma harichandanajaprasUnamAlochitaM bhagavataH subhagaM smarAmi || 7||

bAhU suveShasadanau valayA~NgadAdishobhAspadau duritadaityavinAshadakShau |
tau dakShiNau bhagavatashcha gadAsunAbhatejorjitau sulalitau manasA smarAmi || 8||

vAmau bhujau muraripordhRRitapadmasha~Nkhau shyAmau karIndrakaravanmaNibhUShaNADhyau |
raktA~NguliprachayachumbitajAnumadhyau padmAlayApriyakarau ruchirau smarAmi || 9||

kaNThaM mRRiNAlamamalaM mukhapa~Nkajasya lekhAtrayeNa vanamAlikayA nivItam |
kiMvA vimuktivashamantrakasatphalasya vRRintaM chiraM bhagavataH subhagaM smarAmi || 10||

vaktrAmbujaM dashanahAsavikAsaramyaM raktAdharauShThavarakomalavAksudhADhyama |
sanmAnasodbhavachalekShaNapatrachitraM lokAbhirAmamamalaM cha hareH smarAmi || 11||

sUrAtmajAvasathagandhamidaM sunAsaM bhrUpallavaM sthitilayodayakarmadakSham |
kAmotsavaM cha kamalAhRRidayaprakAshaM sa~nchintayAmi harivaktravilAsadakSham || 12||

karNau lasanmakarakuNDalagandhalolau nAnAdishAM cha nabhasashcha vikAsageham |
lolAlakaprachayachumbanaku~nchitAgrau lagnau harermaNikirITataTe smarAmi || 13||

bhAlaM vichitratilakaM priyachArugandhagorochanArachanayA lalanAkShisakhyam |
brahmaikadhAmamaNikAntakirITajuShTaM dhyAye manonayanahArakamIshvarasya || 14||

shrIvAsudevachikuraM kuTilaM nibaddhaM nAnAsugandhikusumaiH svajanAdareNa |
dIrghaM ramAhRRidayagAshamanaM dhunantaM dhyAye.ambuvAharuchiraM hRRidayAbjamadhye || 15||

meghAkAraM somasUryaprakAshaM subhrUnnAsaM shakrachApaikamAnam |
lokAtItaM puNDarIkAyatAkShaM vidyuchchailaM chAshraye.ahaM tvapUrvam || 16||

dInaM hInaM sevayA daivagatyA pApaistApaiH pUritaM me sharIram |
lobhAkrAntaM shokamohAdividdhaM kRRipAdRRiShTyA pAhi mAM vAsudeva || 17||

ye bhaktyA.adyAM dhyAyamAnAM manoj~nAM vyaktiM viShNoH ShoDashashlokapuShpaiH |
stutvA natvA pUjayitvA vidhij~nAH shuddhA muktA brahmasaukhyaM prayAnti || 18||

padmeritamidaM puNyaM shivena paribhAShitam |
dhanyaM yashasyamAyuShyaM svargyaM svastyayanaM param || 19||

paThanti ye mahAbhAgAste muchyante.ahaso.akhilAt |
dharmArthakAmamokShANAM paratreha phalapradam || 20||

| iti shrIkalkipurANe.anubhAgavate bhaviShye padmAprokto viShNustavarAjaH sampUrNam|

vasudeva's recounts.

Vaisampayana said, "The foremost of kings, viz., Yudhishthira the son of Dharma, still remaining speechless, Pandu's son Arjuna addressed Krishna and spoke as follows:

"Arjuna said, 'This scorcher of foes, viz., Dharma's son, is burning with grief on account of his (slaughtered) kinsfolk. Comfort him, O Madhava I Once more, O Janardana, all of us have fallen into great danger. It behoveth thee! O mighty-armed one, to dispel his grief.'"

Vaisampayana continued, "Thus addressed by the high-souled Arjuna, the lotus-eyed Govinda of unfading glory turned his face towards the king. Kesava could not by any means be disregarded by Yudhishthira. From the earliest years Govinda was dearer to Yudhishthira than Arjuna himself. Taking up the king's hand adorned with sandal-paste and looking like a column of marble, the mighty-armed Saurin began to speak, gladdening (the hearts of all who listened to him). His face, adorned with teeth and eyes that were very beautiful, shone brightly like a full-blown lotus at sunrise.

"Vasudeva said, "Do not, O tiger among men, indulge in such grief that emaciates thy body. They who have been slain in this battle will on no account be got back. Those Kshatriyas, O king, that have fallen in this great battle, are even, like objects that one acquires in one's dreams and that vanish when one awakes. All of them were heroes and ornaments of battle. They were vanquished while rushing with faces towards their foes. No one amongst them was slain with wounds on the back or while flying away. All of them, having contended with heroes in great battle and having cast off their life-breaths then, have, sanctified by weapons, proceeded to heaven. It behoveth thee not to grieve for them. Devoted to the duties of Kshatriyas, possessed of courage, perfectly conversant with the Vedas and their branches, all of them have attained to that blissful end which is obtainable by heroes. It behoveth thee not to grieve for them after hearing of those high-souled lords of the earth, of ancient days, that departed from this world. In this connection is cited the old discourse of Narada before Srinjaya when the latter was deeply afflicted with grief on account of the death of his son. (Narada said),--Subject to happiness and misery, myself, thyself and all creatures, O Srinjaya, shall have to die. What cause then is there for sorrow. Listen to me as I recite the great blessedness of (some) ancient king. Hear me with concentrated attention. Thou shalt then, O king, cast off thy grief. Listening to the story of those high-souled lords of the earth, abate thy sorrow. O, hear me as I recite their stories to thee in detail. By listening to the charming and delightful history of those kings of ancient times, malignant stars may be propitiated and the period of one's life be increased. We hear, O Srinjaya, that there was a king of the name of Marutta who was the son of Avikshit. Even he fell a prey to death. The gods with Indra and Varuna and Vrihaspati at their head came to sacrifice, called Viswasrij, performed by that high-souled monarch.  Challenging Sakra, the chief of the gods, that king vanquished him in battle. The learned Vrihaspati, from desire of doing good unto Indra, had refused to officiate at Marutta's sacrifice. Thereupon Samvarta, the younger brother

of Vrihaspati, acceded to the king's request. During the rule of that king, O best of monarchs, the earth yielded crops without being tilled and was adorned with diverse kinds of ornaments. In the sacrifice of that king, the Viswedevas sat as courtiers, the Maruts acted as distributors (of food and presents) and the high-souled Sadhyas were also present. In that sacrifice of Marutta, the Maruts drank Soma. The sacrificial presents the king made surpassed (in value) those ever made by the gods, the Gandharvas, and men. When even that king, O Srinjaya, who transcended thee in religious merit, knowledge, renunciation, and affluence, and who was purer than thy son, felt a prey to death, do not grieve for thy son. There was another king of the name of Suhotra the son of Atithi. We hear, O Srinjaya, that even he fell a prey to death. During his rule, Maghavat showered gold for one whole year upon his kingdom. Obtaining that king for her lord, the earth became in reality (and not in name only as before) Vasumati.  The rivers, during the sway of that king, bore golden tortoises, crabs, alligators, sharks, and porpoises, for the adorable Indra, O king, had showered these upon them. Beholding those golden fishes and sharks and tortoises in hundreds and thousands, Atithi's son became filled with wonder. Collecting that vast wealth of gold that covered the earth, Suhotra performed a sacrifice at Kurujangala and gave it away unto the Brahmanas, When that king, O Srinjaya, who transcended thee in the four attributes of religious merit, knowledge, renunciation, and affluence, and who was purer than thy son, felt a prey to death, do not grieve for thy son (that is dead). Thy son never performed a sacrifice and never made gifts. Knowing this, pacify thy mind and do not give away to grief.  We hear also, O Srinjaya, that Vrihadratha the king of the Angas, fell a prey to death. He gave away I hundred thousand steeds. A hundred thousand maidens also, adorned with golden ornaments, he gave away as presents in a sacrifice he performed. A hundred thousand elephants also of the best breed, he gave away as presents in another sacrifice performed by him. A hundred millions also of bulls, adorned with golden chains, with thousands of kine accompanying them, he gave away as sacrificial presents. While the king of Anga performed his sacrifice by the hill called Vishnupada, Indra became intoxicated with the Soma he drank, and the Brahmanas with the presents they received. In the sacrifices, O monarch, numbering by hundreds, that this king performed of old, the presents he made far surpassed those ever made by the gods, the Gandharvas, and men. No other man was born, or will ever be born, that gave or will give away so much wealth as was given away by the king of the Angas in the seven sacrifices he performed, each of which was characterised by the consecration of the Soma.  When, O Srinjaya, this Vrihadratha even, who was thy superior in the four attributes and who was

purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear also, O Srinjaya, that Sivi, the son of Usinara, fell a prey to death. That king swayed the whole earth as one sways the leathern shield in his hand. Riding on a single car that proved victorious in every battle, king Sivi caused the whole earth to resound with the rattle of his wheels and subjugated all monarchs.  Usinara's son Sivi gave away, in a sacrifice, all the kine and horses he had, both domestic and wild. The Creator himself thought that no one amongst the kings of the past or the future had or would have the ability to bear the burthen, O Srinjaya, that Usinara's son Sivi, that foremost of kings, that hero who was possessed of prowess equal to that of Indra himself, bore. Do not, therefore, grieve or thy son who never performed any sacrifice nor made any gift. Indeed, O Srinjaya, when Sivi, who was far superior to thee in the four attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that the high-souled Bharata also, the son of Dushmanta and Sakuntala, who had a vast and well-filled treasury, fell a prey to death. Devoting three hundred horses unto the gods on the banks of the Yamuna, twenty on the banks of the Saraswati, and fourteen on the banks of Ganga, that king of great energy, in days of old, performed (in this order) a thousand Horse-sacrifices and a hundred Rajasuyas. No one amongst the kings of the earth can imitate the great deeds of Bharata, even as no man can, by the might of his arms, soar into the welkin. Erecting numerous sacrificial altars, he gave away innumerable horses and untold wealth unto the sage Kanwa.  When even he, O Srinjaya, who was far superior to thee in the four attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that Rama also, the son of Dasaratha, fell a prey to death. He always cherished his subjects as if they were the sons of his own loins. In his dominions there were no widows and none that was helpless. Indeed, Rama in governing his kingdom always acted like his father Dasaratha. The clouds, yielding showers season ably, caused the crops to grow abundantly. During the period of his rule, food was always abundant in his kingdom. No death occurred by drowning or by fire. As long as Rama governed it, there was no fear in his kingdom of any disease. Every man lived for a thousand years, and every man was blessed with a thousand children. During the period of Rama's sway, all men were whole and all men attained the fruition of their wishes. The very women did not quarrel with one another, what need then be said of the men? During his rule his subjects were always devoted to virtue. Contented, crowned with fruition in respect of all the objects of their desire, fearless, free, and wedded to the vow of truth, were all the people when Rama governed the kingdom. The trees always bore flowers and fruit and were subject to no accidents. Every cow yielded milk filling a drona to the brim. Having dwelt, in the observance of severe penances,

for four and ten years in the woods, Rama performed ten Horse-sacrifices of great splendour  and to them the freest access was given to all. Possessed of youth, of a dark complexion, with red eyes, he looked like the leader of an elephantine herd. With aims stretching down to his knees and of handsome face, his shoulders were like those of a lion and the might of his arms great. Ascending upon the throne of Ayodhya, he ruled for ten thousand and ten hundred years. When, he O Srinjaya, who transcended thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that king Bhagiratha also died. In one of the sacrifices of that king, intoxicated with the Soma he had drunk, Indra, the adorable chastiser of Paka and the chief of the gods, vanquished, by putting forth the might of his arms, many thousands of Asuras. King Bhagiratha, in one of the sacrifices he performed, gave away a million of maidens adorned with ornaments of gold. Each of those maidens sat upon a car and unto each car were attached four steeds. With each car were a hundred elephants, all of the foremost breed and decked with chains of gold. Behind each elephant were a thousand steeds, and behind each steed a thousand kine, and behind each cow a thousand goats and sheep. (The river-goddess) Ganga, named (from before) Bhagirathi, sat upon the lap of this king dwelling near (her stream), and from this incident she came to be called Urvasi.  The triple-coursed Ganga had agreed to be the daughter of Bhagiratha of Ikshvaku's race, that monarch ever engaged in the performance of sacrifices with presents in profusion unto the Brahmanas.  When he, O Srinjaya, who transcended thee in respect of the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son. We hear, O Srinjaya, that the high-souled Dilipa also fell a prey to death. The Brahmanas love to recite his innumerable deeds. In one of his great sacrifices that king, with heart fully assenting, gave away the entire earth, abounding with wealth, unto the Brahmanas. In each sacrifice performed by him, the chief priest received as sacrificial fee a thousand elephants made of gold. In one of his sacrifices, the stake (set up for slaughtering the victims) was made of gold and looked exceedingly beautiful. Discharging the duties assigned to them, the gods having Sakra for their chief, used to seek the protection of that king. Upon that golden stake possessed of great effulgence and decked with a ring, six thousand Gods and Gandharvas danced in joy, and Viswavasu himself, in their midst played on his Vina the seven notes according to the rules that regulate their combinations. Such was the character of Viswavasu's music that every creature

(whatever he might be) thought that the great Gandharva was playing to him alone. No other monarch could imitate this achievement of king Dilipa. The elephants of that king, intoxicated and adorned with housings of gold, used to lie down on the roads.  Those men proceeded to heaven that succeeded in obtaining a sight even of the high-souled king Dilipa who was ever truthful in speech and whose bow could bear a hundred foes equal in energy to a hundred Anantas.  These three sounds never ceased in Dilipa's abode, viz., the voice of Vedic recitations, the twang of bows, and cries of Let it be given. When he, O Srinjaya, who transcended thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. Yuvanaswa's son Mandhatri also, O Sanjaya, we have heard, fell a prey to death. The deities named Maruts extracted that child from his sire's stomach through one of its sides. Sprung from a quantity of clarified butter that had been sanctified by mantras (and that had by mistake been quaffed by his sire instead of his sire's spouse) Mandhatri was born in the stomach of the high-souled Yuvanaswa. Possessed of great prosperity, king Mandhatri conquered the three worlds. Beholding that child of celestial beauty lying on the lap of his sire, the God asked one another, 'From whom shall this child obtain suck?' Then Indra approached him, saying, 'He shall obtain stick even from me!' From this circumstance, the chief of the deities came to call the child by the name of Mandhatri.  From the nourishment of that high-souled child of Yuvanaswa, the finger of Indra, placed in his mouth, began to yield a jet of milk. Sucking Indra's finger, he grew up into a stout youth in a hundred days, In twelve days he looked like one of twelve years. The whole earth in one day came under the sway of that high-souled and virtuous and brave king who resembled Indra himself for prowess in battle. He vanquished king Angada, Marutta, Asita, Gaya, and Vrihadratha the king of the Angas.  When Yuvanaswa's son fought in battle with Angada, the Gods thought that the firmament was breaking with the twang of his how. The whole earth from where the Sun rises to where he sets is said to be the field of Mandhatri. Having performed Horse-sacrifices and a hundred Rajasuyas, he gave unto the Brahmanas many Rohita fishes. Those fishes were each ten Yojanas in length and one in breadth. Those that remained after gratifying the Brahmanas were divided amongst themselves by the other classes. When he, O Srinjaya, who transcended thee in respect of the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Sanjaya, that Yayati, the son of Nahusha, also fell a prey to death. Having subjugated

the whole world with its seas, he journeyed through it, decking it with successive sacrificial altars the intervals between which were measured by throws of a heavy piece of wood. Indeed, he reached the very shores of the sea as he proceeded performing great sacrifices (on those altars along his way).  Having performed a thousand sacrifices and a hundred Vajapeyas, he gratified the foremost of Brahmanas with three mountains of gold. Having slain many Daityas and Danavas duly arrayed in battle, Nahusha's son, Yayati, divided the whole earth (among his children). At last discarding his other sons headed by Yadu and Drahyu, he installed (his youngest son) Puru on his throne and then entered the woods accompanied by his wife, When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that Amvarisha also, the son of Nabhaga, fell a prey to death. That protector (of the world) and foremost of kings was regarded by his subjects as the embodiment of virtue. That monarch, in one of his sacrifices, assigned to the Brahmanas, for waiting upon them, a million of kings who had themselves performed thousands of sacrifices each. Men of piety praised Amvarisha, the son of Nabhaga, saying that such feats had never been achieved before nor would their like be achieved in the future.  Those hundreds upon hundreds and thousands upon thousands of kings (that had at the command of Amvarisha waited at his sacrifices upon the Brahmanas that came there) became (through Amvarisha's merits) crowned with the fruits of the Horse-sacrifice, and followed their lord by the Southern-path (to regions or brightness and bliss). When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy child that is dead. We hear, O Srinjaya, that Sasavindu also, the son of Chitrasena, felt a prey to death. That high-souled king had a hundred thousand wives, and million of sorts. All of them used to wear golden armour and all of them were excellent bowmen. Each of those princes married a hundred princesses, and each princess brought a hundred elephants. With each of those elephants were a hundred cars. With each car were a hundred steeds, all of good breed and all decked with trappings of gold. With each steed were a hundred kine, and with each cow were a hundred sheep and goats. This countless wealth, O monarch, Sasavindu gave away, in a Horse-sacrifice, unto the Brahmanas. When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy child that is dead. We hear, O Srinjaya, that Gaya also, the son of Amurtarayas, fell a prey to death. For a hundred years, that king subsisted upon the remains of sacrificial food. (Pleased with such devotion) Agni desired to give him boons. The boons solicited by Gaya were, 'Let

my wealth be inexhaustible even if I give ceaselessly. Let my regard for virtue exist for ever. Let my heart ever take pleasure in Truth, through thy grace, O cater of sacrificial libations.' It hath been heard by us that king Gaya obtained all those wishes from Agni. On days of the new moon, on those of the full moon, and on every fourth month, for a thousand years, Gaya repeatedly performed the Horse-sacrifice. Rising (at the completion of every sacrifice) he gave away a hundred thousand kine and hundreds of mules (unto the Brahmanas) during this period. That bull among men gratified the gods with Soma, the Brahmanas with wealth, the Pitris with Swadha, and the women with the accomplishment of all their wishes. In his great Horse-sacrifice, king Gaya caused a golden ground to be made, measuring a hundred cubits in length and fifty in breadth, and gave it away as the sacrificial fee. That foremost of men, viz., Gaya, the son of Amurtarayas, gave away as many kine as there are sand grains, O king, in the river Ganga. When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that Sankriti's son Rantideva also fell a prey to death. Having undergone the austerest of penances and adored him with great reverence, he obtained these boons from Sakra, having solicited them, saying 'Let us have abundant food and numerous guests. Let not my faith sustain any diminution, and let us not have to ask anything of any person.' The animals, both domestic and wild, slaughtered in his sacrifice, used to come to him, viz., the high-souled Rantideva of rigid vows and great fame, of their own accord. The secretions that flowed from the skins of the animals (slaughtered in his sacrifices), produced a mighty and celebrated river which to this day is known by the name of Charmanwati. King Rantideva used to make gifts unto the Brahmanas in an extensive enclosure. When the king said, 'Unto thee I give a hundred nishkas! Unto thee I give a hundred,' the Brahmanas (without accepting what was offered) made a noise (expressive of refusal). When, however, the king would say, 'I give a thousand nishkas,' the gifts were all accepted. All the vessels and plates, in Rantideva's palace, for holding food and other articles, all the jugs and pots, the pans and plates and cups, were of gold. On those nights during which the guests used to live in Rantideva's abode, twenty thousand and one hundred kine had to be slaughtered. Yet even on such occasions, the cooks, decked in ear-rings, used to proclaim (amongst those that sat down to supper): 'There is abundant soup, take as much as ye wish; but of flesh we have not as much today as on former occasions.' When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that the high-souled Sagara also fell a prey to death. He was of Ikshvaku's race, a tiger among men, and of superhuman prowess. Sixty thousand sons used to walk behind him, like myriads upon myriads of stars waiting upon the Moon in the cloudless firmament of autumn. His sway extended over the whole of this earth.  He gratified the gods by performing

a thousand Horse-sacrifices. He gave away unto deserving Brahmanas palatial mansions with columns of gold and (other parts) made entirely of that precious metal, containing costly beds and bevies of beautiful ladies with eyes resembling petals of the lotus, and diverse other kinds of valuable objects. At his command, the Brahmanas divided those gifts among themselves. Through anger that king caused the earth to be excavated whereupon she came to have the ocean on her bosom, and for this, the ocean has come to be called Sagara after his name. When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that king Prithu also, the son of Vena, fell a prey to death. The great Rishis, assembling together in the great forest, installed him in the sovereignty of the earth. And because it was thought that he would advance all mankind, he was, for that reason, called Prithu (the advancer). And because also he protected people from injuries (Kshata), he was, for that reason, called a Kshatriya (protector from injuries). Beholding Prithu the son of Vena, all the creatures of the earth exclaimed, 'We have been lovingly attached to him.' From this circumstance of the loving attachment (to him of all creatures), he came to be called a Raja (one that can inspire attachment). The earth, during his sway, yielded crops without being tilled, every leaf that the trees had bore honey; and every cow yielded a jugful of milk. All men were hale and all their wishes used to be crowned with fruition. They had no fear of any kind. They used to live, as they pleased, in fields or in (sheltered) houses. When Prithu desired to go over the sea, the waters became solidified. The rivers also never swelled up when he had to cross them but remained perfectly calm. The standard on his car moved freely everywhere (without being obstructed by any impediment). King Prithu, in one of his grand Horse-sacrifices, gave away unto the Brahman as one and twenty mountains of gold, each measuring three nalwas.  When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. Upon what, O Srinjaya, dost thou reflect in silence? It seems, O king, that thou hearest not these words of mine. If thou hast not heard them, then this discourse of mine has been a fruitless rhapsody, like medicine or diet, to a person on the point of death.'

"Srinjaya said, 'I am attending, O Narada, to this discourse of thine, of excellent import and perfumed like a garland of flowers,--this discourse upon the conduct of high-souled royal sages of meritorious deeds and great fame, that can certainly dispel grief. Thy discourse, O great sage, has not been a fruitless rhapsody. I have been freed from grief at thy very sight. Like one never satiated with drinking nectar, I am not satiated with thy words. O thou of true sight, if thou, O lord, be inclined to show thy grace towards this person burning on account of the death of his son, then that son, through that grace of thine, is sure to be revived and to mingle once more with me (in this life).

"Narada said, 'I will give back to thee that son of thine, named Suvarnashthivin, whom Parvata gave thee and who has been bereft of life. Of the splendour of gold, that child shall have a thousand years.'"

Amsa guides.

Vaisampayana said, "Vyasa then dispelled the grief of the eldest son of Pandu., who, burning with sorrow on account of the slaughter of his kinsmen, had resolved to make an end of himself."

Vyasa said, 'In this connection is cited the old story, O tiger among men, that is known by the name of Asma's discourse. Listen to it, O Yudhishthira! Janaka the ruler of the Videhas, O king, filled with sorrow and grief, questioned a wise Brahmana of the name of Asma for the resolution of his doubts.' "Janaka said, 'How should a man desirous of his own good behave upon occasions of the accession and the destruction of both kinsmen and wealth?'

"Asma said, 'Immediately after the formation of a man's body, joys and griefs attach themselves to it. Although there is a possibility of either of the two overtaking the person, yet whichever actually overtakes him quickly robs him of his reason like the wind driving away gathering clouds. (In times of prosperity) one thinks in this strain, viz., 'I am of high birth! I can do whatever I like!--I am not an ordinary man!' His mind becomes soaked with such triple vanity. Addicted to all earthly enjoyments, he begins to waste the wealth hoarded by his ancestors. Impoverished in course of time, he regards the appropriation of what belongs to others as even laudable. Like a hunter piercing a deer with his shafts, the king then punishes that wicked wight that robber of other people's possessions, that transgressor of law and rule. Without attaining to a hundred years (the usual period of human life), such men scarcely live beyond twenty or thirty years. Carefully observing the behaviour of all creatures, a king should, by the exercise of his intelligence, apply remedies for alleviating the great sorrows of his subjects. The causes of all mental sorrow are two, viz., delusion of the mind and the accession of distress. No third cause exists. All these diverse kinds of woe as also those arising from attachment to earthly enjoyments, that overtake man, are even such.  Decrepitude and Death, like a pair of wolves, devour all creatures, strong or weak, short or tall. No man can escape decrepitude and death, not even the subjugator of the whole earth girt by the sea. Be it happiness or be it sorrow that comes upon creatures., it should be enjoyed or borne without elation or depression. There is no method of escape from them. The evils of life, O king, overtake one in early or middle or old age. They can never he avoided, while those (sources of bliss) that are coveted never come.  The absence, of what is agreeable, the presence of what is disagreeable, good and evil, bliss and woe, follow Destiny. Similarly, the birth of creatures and their death, and the accessions of gain and loss, are all pre-ordained. Even as scent, colour, taste, and touch spring naturally, happiness and misery arise from what has been pre-ordained. Seats and beds and vehicles, prosperity and drink and food, ever approach leaving creatures according to Time's course.  Physicians even get ill. The strong become weak. They that are in the enjoyment of prosperity lose all and become indigent. The course of Time is very wonderful. High birth, health, beauty, prosperity, and objects of enjoyment, are all won through Destiny. The indigent, although they may not desire it, have many children. The affluent again are seen to be childless. Wonderful is the course of Destiny. The evils caused by disease, fire, water, weapons, hunger, poison, fever, and death, and falls from high places, overtake a man according to the Destiny under which he is born. It is seen in this world that somebody without sinning, suffers diverse ills, while another, having sinned, is not borne down by the weight of calamity. It is seen that somebody in the enjoyment of wealth perishes in youth; while some one that is poor drags on his existence, borne down by decrepitude, for a hundred years. One borne in an ignoble race may have a very long life, while one sprung from a noble line perishes soon like an insect. In this world, it is very common that persons in affluent circumstances have no appetite, while they that are indigent can digest chips of wood. Impelled by destiny, whatever sins the man of wicked soul, discontented with his condition, commits, saying, 'I am the doer,' he regards to be all for his good. Hunting, dice, women, wine, brawls, these are censured by the wise. Many persons, however, possessed of even extensive knowledge of the scriptures are seen to be addicted to them. Objects, whether coveted or otherwise, come upon creatures in consequence of Time's course. No other cause can be traced. Air, space, fire, moon, sun, day, night, the luminous bodies (in the firmament), rivers, and mountains,--who makes them and who supports them? Cold, and heat, and rain, come one after another in consequence of Time's course. It is even so, O bull among men, with the happiness and the misery of mankind. Neither medicines, nor incantations, can rescue the man assailed by decrepitude or overtaken by death. As two logs of wood floating on the great ocean, come together and are again (when the time comes) separated, even so creatures come together and are again (when the time comes) separated. Time acts equally towards those men that (are in affluent circumstances and that) enjoy the pleasures of song and dance in the company of women and those helpless men that live upon the food that others supply. In this world a thousand kinds of relationship are contracted, such as mother and father and son and wife. In reality, however, whose are they and whose are we? No one can become anyone's own, nor can anyone become anybody else's own. Our union herewith wives and kinsfolk and well-wishers is like that of travellers at a road-side inn. Where am I? Where shall go? Who am I? How come I here! What for and whom I grieve? Reflecting on these questions one obtains tranquillity. Life and its environments are constantly revolving like a wheel, and the companionship of those that are dear is transitory. The union with brother, mother, father, and friend is like that of travellers in an inn. Men of knowledge behold, as if with corporeal eyes, the next world that is unseen. Without disregarding the scriptures, one desirous of knowledge should have faith. One possessed of knowledge should perform the rites laid down in respect of the Pitris and the gods, practise all religious duties, perform sacrifices, judiciously pursue virtue, profit, and pleasure. Alas, no one understands that the world is sinking on the ocean of Time that is so very deep and that is infested with those huge crocodiles called decrepitude and death. Many physicians may be seen afflicted with all the members of their families, although they have carefully studied the science of Medicine.  Taking bitters and diverse kinds of oily drugs, these succeed not in escaping death, like ocean in transcending its continents. Men well-versed in chemistry, notwithstanding chemical compounds applied

judiciously, are seen to be broken down by decrepitude like trees broken down by elephants. Similarly, persons possessed of ascetic merit, devoted to study of the Vedas, practising charity, and frequently performing sacrifices, succeed not in escaping decrepitude and death. As regards all creatures that have taken birth, neither years, nor months, nor fortnights, nor days, nor nights, that have once passed, do ever return. Man, whose existence is so transitory, is forced, in course of Time, whether he will or not, to come upon this inevitable and broad path that has to be trodden by every creature.  Whether the body springs from the creature or the creature springs from the body, one's union however, with wives and other friends is like that of travellers in an inn.  one cannot obtain a lasting companionship with anyone. One cannot obtain such companionship with one's own body. How then it can be had with anyone else? Where, O king, is thy sire today and where thy grandsire? Thou beholdst them not today and they do not behold thee. O sinless one! No person can see either heaven or hell. The scriptures, however, are the eyes of the virtuous. O king, frame thy conduct according to the scriptures. What pure heart, one should practise first the vow of Brahmacharya and then beget children and then perform sacrifices, for paying off the debt one owes to the Pitris, the gods, and men. Performing sacrifices and engaged in procreating (children), after having first observed the vow of Brahmacharya, one who bath wisdom for his eyes, casting off all anxiety of heart, should pay court to heaven, this world, and his own soul.  That king bent upon the practice of virtue who strives judiciously for acquiring Heaven and Earth and who takes of earthly goods just what is ordained (as the king's share) in the scriptures, wins a reputation that spread over all the worlds and among all creatures, mobile and immobile. The ruler of the Videhas, of clear understanding, having heard these words full of reason, become freed from grief, and taking Asma's leave proceeded towards his abode, O thou of unfading glory, cast off thy grief and rise up. Thou art equal to Sakra himself. Suffer thy soul to be gladdened. The earth has been won by thee in the exercise of Kshatriya duties. Enjoy her, O son of Kunti, and do not disregard my words.'"

faults of wealth.viz wealth for charity but virtue of charity is difficult.

Vaisampayana said, "In this connection, the high-souled Yudhishthira said unto Arjuna these words fraught with reason. 'Thou thinkest, O Partha, that there is nothing superior to wealth, and that the poor man can neither have heaven, nor happiness, nor the acquisition of his wishes. This, however, is not true. Many persons are seen that have been crowned with success through sacrifice in the shape of Vedic study. Many sages are seen by devotion to penances to have acquired eternal regions of bliss. They, O Dhananjaya, who always observe the practices of the Rishis by betaking themselves to Brahmacharya and who become acquainted with all duties, are regarded by the gods as Brahmanas. O Dhananjaya, thou shouldst always regard those Rishis that are devoted to the study of the Vedas and those that are devoted to the pursuit of true knowledge as persons that are truly virtuous. O son of Pandu, all our acts depend upon those that are devoted to the acquisition of true knowledge.  We know this to be the opinion of the Vaikhanasas, O puissant one! The Ajas, the Prishnis, the Sikatas, O Bharata, the Arunas, and the Kitavas, have all gone to heaven through the merit of Vedic study. By performing those acts, O Dhananjaya, that are indicated in the Vedas, viz., battle, study of the Vedas, sacrifices, the restraint of passion that is so difficult, one goes to heaven by the southern path of the Sun (Dakshinayana). I have, before this, told thee that those very regions belong to persons that are observant of (Vedic) acts. Thou shalt see, however, that the northern path (Uttarayana) is travelled by those that are devoted to Yoga penances. Those eternal and bright regions to which that path leads belong to men of Yoga. Of these two, the northern path is much applauded by those conversant with the Puranas. Thou shouldst know that one acquires heaven through contentment. From contentment springs great happiness. There is nothing higher than contentment. Unto the Yogin who has controlled wrath and joy, contentment is his high praise and success. In this connection is cited the discourse by Yayati of old. Listening to that discourse one may succeed in withdrawing all his desires like a tortoise drawing in all his limbs. When one cherishes no fear of anything, when one is not feared by anything, when one cherishes no desire, when one bears no hate, then is one said to have attained to the state of Brahma. When one does not bear sinfully towards any creature, in act, thought, or word, one is then said to have attained to Brahma. When one has controlled his pride and folly, and withdrawn himself from all attachments, it is then that that pious man of irradiated soul becomes fit for attaining to that salvation which consists in the annihilation of separate existence. Listen now to me with concentrated attention, O son of Pritha, as I say it unto thee. Some desire virtue; some, good conduct; and some wealth. One may desire wealth ( as a means for the acquisition of virtue). The abandonment,

however, of such desire would be better for him.  There are many faults attached to wealth and consequently to those religious acts that are performed with wealth. We have seen it with our own eyes. It behoveth thee also to see this. He that desires wealth finds it very difficult to abandon that which should by every means be abandoned. Good deeds are very rare in those that amass riches. It is said that wealth can never be acquired without injuring others, and that, when earned, it brings numerous troubles. A person of narrow heart, setting at naught the fear of repentance, commits acts of aggression towards others, tempted by even a little wealth, unconscious all the while of the sin of Brahmanicide that he incurs by his acts. Obtaining wealth which is so difficult of acquisition, one burns with grief if one has to give a portion of it to one's servants,--with grief, that is, which is equal to what one would feet if one is actually robbed by depredators. If, on the other hand, one does not part with one's wealth, obloquy becomes one's share. One, however, that has no wealth, never becomes the subject of censure. Withdrawn from all attachments, such a person can become happy in all respects by supporting life upon what little he may obtain as alms. No one, however, can be happy by the acquisition of wealth. In this connection certain verses relating to sacrifices are recited by persons conversant with ancient scriptures. Wealth was created by the Creator for the sake of sacrifices, and man was created by him for protecting that wealth and performing sacrifices. For this, all wealth should be applied to sacrifices. It is not proper that it should be spent for the gratification of desire of enjoyment. The Creator then confers wealth upon mortals for the sake of sacrifices. Know this, O son of Kunti, thou that art the foremost of all wealthy persons! It is for this that the wise think that wealth, without doubt, is nobody's on earth. One should perform sacrifices with it and give it away with a trustful heart. One should spend (in gift) what one has acquired, and not waste or spend it in gratifying one's desire of enjoyment. What use is there in amassing wealth when such proper objects exist in which to spend it? Those persons of little understanding that give away (wealth) unto men that have swerved from the duties of their order, have to subsist hereafter for a hundred years on ordure and dirt. That men give unto the undeserving and refrain from giving unto the deserving is due to inability to discriminate between the deserving and the undeserving. For this reason the practice of even the virtue of charity is difficult. These are the two faults connected with wealth even when acquired, viz., gift to an undeserving person and abstaining from giving unto him that is deserving.'"

what success looks like

“What do you mean we can’t pay dividends this year?” Elisa was incredulous. The board of the watch company she and her husband Mark had founded had just reviewed projected end-of-year performance. Usually this meeting was a celebration of another incremental step forward, with moderate growth, no debt, and significant dividends, which Elisa and Mark used to support their comfortable lifestyle and charitable donations.  This year, however, revenue growth was way up, but profits were down, and the covenants on the debt taken out by the company to achieve that growth did not allow for any dividends. It was the first time that Elisa had felt out of control of the company she had co-founded. (Throughout this article, names and identifying details have been changed to protect confidentiality.)

How could the founders and sole owners of a company find themselves surprised by its inability to pay them annual dividends? Elisa and Mark had done many things right in building their business, including eventually appointing an independent board and an outside CEO to help the company reach the next level. But they made one crucial mistake. They failed to clearly and concretely articulate their “owner strategy,” meaning the tangible outcomes that they wanted to achieve – and avoid – as owners.

For widely-held public companies, the owner strategy is simple. They are owned primarily by institutions (like index funds) or investors who have no personal tie to the business. These owners expect the company to maximize the growth in value of their shares, usually measured by hitting quarterly earnings targets. Indeed, most of what is taught in business schools and described in management literature is based on the assumption that companies exist to maximize shareholder value. But “that assumption ignores an equally obvious truth,” Bo Burlingham points out in Small Giants: “What’s in the interest of the shareholders depends on who the shareholders are.”

For the vast majority of businesses in the world, controlling ownership is in the hands of people with a tie to the company, rather than outside investors. That includes companies owned by founders, families, foundations, partnerships, and employees. Family businesses alone account for approximately 70% of companies in the US, 79% in Germany, 85% in France, and over 90% in Asia, India, Latin America, and the Middle East. When these businesses are privately held, they provide owners the most freedom to define how they will measure success. They can choose to pursue certain outcomes and avoid others, even if they do not maximize the economic value of their business.

We have found that very few of these owners would describe their sole objective as maximizing shareholder value–and for many, it is not their primary objective. Yet, they are often not clear about what they do want, which can create missed opportunities for growth, a loss of talent due to frustration over the direction of the business, or a loss of control by the owners as management fills the void in with their own priorities. A clear owner strategy is critical to keeping a business on course.

Passion Project or Growth Machine?