संस्कृते लिखामः

अनुस्वारोच्चारणविषये एकमवलोकनम्।

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Posted by Aarathi Sankaran at 6:36 AM | 0 comments    

Labels: podcast, pronunciation, Sanskrit

गा
गान्धर्वेण विवाहेन बह्वयो राजर्षिकन्यकाः ।
श्रूयन्ते परिणीतास्ताः पितृभिश्चाभिनन्दिताः ।। (3, 20)

The above sloka is from the third act of Abhignaana sAkuntalam of maha kavi kAlidAsa.

The context here is: Sakuntala is afflicted by love towards Dushyanta and at the same time she has the fear for elders. Dushyanta says the following words to her- “It is heard that the daughters of royal sages are married under the gAndharva form of marriage and they have also been approved by their fathers”.

बह्वयो –Many ; राजर्षिकन्यकाः – daughters of royal sages , परिणीताः – married under the , गान्धर्वेण- Gandharva form of, विवाहेन – marriage, श्रूयन्ते – heard. च – and , ताः – They are, अभिनन्दिताः – accepted , पितृभिः – by the fathers.

GAndharva is one of the eight forms of marriage recognized by the Hindu Law.

ब्राह्मो दैवस्तथैवार्षः प्राजापत्यस्तथासुरः ।
गान्धर्वो राक्षसश्चैव पैशाचश्चाष्टमोऽधमः ।।

Among these the voluntary union of the maiden and her lover is said to be the GAndharva form of marriage.

इच्छया अन्योन्यसंयोगः कन्यायश्च वरस्य च गान्धर्वः स तु विज्ञेयो ।

Posted by PRG at 7:48 AM | 0 comments    

Labels: AbhignAna sAkuntalam, kAlidAsa

A podcast on semi-vowels and sibilants.

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Posted by Aarathi Sankaran at 10:20 AM | 0 comments    

Labels: podcast, pronunciation, Sanskrit

ग
गजभुजङ्गविहङ्गमबन्धनं शशिदिवाकरयोर्ग्रहपीडनम्।
मतिमतां च विलोक्य दरिद्रतां विधिरहो बलवानिति मे मतिः ।।

The above sloka is from Bhartrhari’s nIti satakam.

Seeing the bondage of elephants, of serpents and of birds, the affliction of the sun and the moon by the planets (Rahu and ketu) and the poverty of the intelligent men- my belief is that fate is powerful.

गज- elephant , भुजङ्ग – serpent , विहङ्गम – bird ,बन्धनं – bondage, शशि- of the moon, दिवाकरयोः – of the sun, ग्रहपीडनम् – afflicted by the planets, च - and , मतिमतां – of the intelligent people, दरिद्रतां – poverty, विलोक्य –seeing-, मे मतिः – my belief is , विधिः – fate is, बलवानिति – powerful.

Posted by PRG at 8:19 AM | 0 comments    

Labels: bhartrhari, subhasita

Saastram speaks – 19

श्राद्धं पितृभ्यो न ददाति दैवतानि नार्चति।
सुहृन्मित्रं न लभते तमाहुर्मूढचेतसम् ।। 35

The above verse is from vidura nIti.

A person who does not perform the shraaddha karma for the ancestors, who does not worship the gods, does not possess noble minded friends is said to be a foolish person.

पितृभ्यो – To the ancestors, श्राद्धं - shraaddha , न ददाति – does not give , दैवतानि – the gods , नार्चति – does not worship , न लभते – does not have , सुहृन्मित्रं – good friends, तम् – he is , मूढचेतसम्- foolish minded , आहुः – is called.

Posted by PRG at 11:45 AM | 1 comments    

Labels: saastram speaks, vidura nIti

खे

खेलतां मनसि खेचराङ्गना-माननीय-मृदुवेणुनिस्वनैः ।
कानने किमपि नः कृपास्पदं कालमेघ-कलहोद्वहं महः ।। (3, 80)

The above sloka is from the third chapter of the text 'sri Krishna karnaAmrtam' of 'sri Leelasuka'.

Lord Krishna, with the melody of his flute, who is worshipped by the damsels, who is dark in colour like the clouds, who is the embodiment of compassion, whose form is unique and cannot be compared, play in our minds.

खेचराङ्गना – The damsels who are wandering in the sky, माननीय – worshipped by them, मृदु- melodious, वेणुनिस्वनैः- tune of the flute, कालमेघ-dark clouds, कलहोद्वहं – whose colour is compared to the colour of the clouds, कृपास्पदं- an embodiment of compassion, किमपि महः- a supreme entity, नः- in our, मनसि- mind , खेलताम् – play.

Posted by PRG at 9:20 AM | 0 comments    

Labels: krishna karnAmrtam, Leelasuka, subhasita

Narayana Bhattathiri is most famous for his wonderful work nArAyanIyam. It is a condensation of Srimad Bhagavatam. It describes the ten avatAras of Lord Vishnu. It contains 100 parts of 10 verses each with each of the set ending in a prayer to lord Guruvayurappan (Krishna) to remove his disease.

Not many people know that he has written a work in grammar called prakriyAsarvasva – which is also a rearrangement of the work of Panini. Melpathur Narayana Bhattathiri enjoyed the patronage of Veera Kerala Varma (1601-15), the ruler of Cochin and wrote the Veerakeralaprashasti in his name.

There is a story thus about Bhattathiri and a king (could be Veera Kerala Varma) – पुराणोतिहासश्रवणम् or listening to epics is ordained for kings. On one particular day the king had no one to read out mahAbhArata for him. So he went to a temple in search of somebody who could read devanagari letters, add them up and say in the form of a sloka. It is called kootti vashippadu in malayalam/tamil. He caught hold of someone and asked him to read. This person kept reading and at one point the king heard something which he had not heard before. When asked to read the sloka again, the king was even more confused. He questioned the person about the sloka. The person being none other than Bhattathiri explained, “you asked me to read. The word ‘kootti’ also meaning ‘to add’, I added my own sloka and read”.

भीमसेनागदारुद्धदुर्योधनवरूथिनी।
शिखा खल्वाटकस्येव कर्णमूलमिवागता॥

bhīmasena-gadā-ruddha-duryodhana-varūthinī|
śikhā khalvāṭakasyeva karṇamūlamivāgatā||

The army of duryodhana, being hit by bhIma’s gadA returned to karNa, just like the head of a bald person, for whom the hair is seen only near the ear (karNa).

Posted by Aarathi Sankaran at 10:19 AM | 3 comments    

Labels: Bhattatri, mahabharata, narayaniyam

A podcast on vowels.

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A small correction to the podcast
The podcast states that hrasva 'e' and 'o' is found in one of the upanishhads. This is incorrect. In fact the mahAbhAshhya mentions that hrasva 'e' and 'o' is pronounced by the sAtyamugri and rANAyanIya shAkhAs of the sAmaveda, and nowhere else.

Posted by Aarathi Sankaran at 8:45 AM | 2 comments    

Labels: podcast, pronunciation, Sanskrit

Saastram speaks – 18

शुभं वा यदि वा पापं द्वेष्यं वा यदि वा प्रियम्।
अपृष्टस्तस्य तद्ब्रूयाद्यस्य नेच्छेत्पराभवम् ।।

śubhaṁ vā yadi vā pāpaṁ dveṣyaṁ vā yadi vā priyam|
apṛṣṭastasya tadbrūyādyasya na icchet parābhavam||

The above sloka is from vidura nIti.

A concerned person, who is bothered by the downfall of the other person, should advise him without being asked and should always utter the truth whether it is good or bad, hateful or pleasant.

यदि – whether, शुभं – good, वा – or, पापं – bad, द्वेष्यं – hateful, वा – or, प्रियम् – pleasant, तस्य – To him, अपृष्टः – without being asked, तद्ब्रूयात् – truth has to be said, यस्य - whose, पराभवम्- downfall, न इच्छेत् – is not desired

Posted by PRG at 11:45 PM | 1 comments    

Labels: saastram speaks, vidura nIti

भिक्षाशनं तदपि नीरसमेकवारं
शय्या च भूः परिजनो निजदेहमात्रम्।
वस्त्रं विशीर्ण शतखण्डमयी च कन्था
हा हा तथापि विषया न परित्यजन्ति॥१५॥

bhikṣāśanaṁ tadapi nīrasamekavāraṁ
śayyā ca bhūḥ parijano nijadehamātram|
vastraṁ viśīrṇa śatakhaṇḍamayī ca kanthā
hā hā tathāpi viṣayā na parityajanti||15||

भिक्षाशनं – eating alms
तदपि – that too
नीरसमेकवारं – once without any taste
शय्या च भूः – the earth is bed
परिजनो – attendant is
निजदेहमात्रम् – his own body
वस्त्रं विशीर्ण – cloth is ragged
शतखण्डमयी च कन्था – and made up of hundreds of pieces
हा हा तथापि – Alas! Even then
विषया – material pleasures
न परित्यजन्ति – do not forsake

Food is got from begging and that too is tasteless and only once a day. The earth is the bed and one’s own body is one’s attendant. One may wear a ragged worn out cloth with a hundred patches; yet, alas! The desires do not leave me.

When one takes up the difficult practice of sannyAsa, there are strenuous practices that has to be followed. The body may get accustomed to all this; yet, forsaking material pleasures is the most difficult of all. Removing the desire from the mind is the toughest of all.

Posted by Aarathi Sankaran at 9:55 AM | 0 comments    

Labels: bhartrhari, philosophy, vairagya

The second podcast by Shri Dhananjay Vaidya dealing with pronunciation of consonants.

• क ख ग घ ङ
• च छ ज झ ञ
• ट ठ ड ढ ण
• त थ द ध न
• प फ ब भ म

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Posted by Aarathi Sankaran at 7:09 AM | 1 comments    

Labels: podcast, pronunciation, Sanskrit

भारते भाष्यमाणानां भाषाणां वैविध्यहेतोः संस्कृतोच्चारणे काश्चन समस्याः वर्तन्ते। ताः प्रति संस्कृतसूच्यां श्रीधनञ्जयवैद्यवर्येण लिखितमासीत्। उच्चारणविषये लेखनापेक्षया भाषणमुचितमिति मनसिकृत्य धनञ्जयवर्येण कृतं पोड्कास्ट् अद्य प्रभृति आरभ्यते।

In Bharata we find many differences in samskrta pronunciation nationwide. Some of them have been discussed on the Sanskrit mailing list. Pronunciation is better understand when spoken than written. With this in mind, we have invited Shri Dhananjay Vaidya to do a series of podcasts addressing some of the issues.

A small intro about him in his own words -

Dhananjay Vaidya

"Although my profession by training is biomedical research, I have an amateur interest in Sanskrit grammar. In my first podcast, I make the case that generally Sanskrit was taught from father to son. But in my own case, it was my mother's teaching. Under her tutelage I took a few introductory Sanskrit examinations as a child. Though I could not get their detailed guidance, two teachers pointed me the way when I began with Panini's grammar: Tengse Guruji, the chief of the Vaidik Pathashala at Kavle, Goa, and Acharya V. B. Bhagvat, the head of the Tilak Maharashtra Vidyapeeth, Pune, Maharashtra. Anything I know rightly is because these teachers put me on the correct path. All errors in my understanding come from faulty self-study of the texts."

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Posted by Aarathi Sankaran at 6:40 AM | 1 comments    

Labels: podcast, pronunciation, Sanskrit

ख

खद्योतो द्योतते तावत् यावत् न उद्यते शशिः।
उदिते तु सहस्रांशे न खद्योतो न चन्द्रमाः॥

khadyoto dyotate yāvat tāvat na udyate śaśiḥ
udite tu sahasrāṁśe na khadyoto na candramāḥ

A fire-fly shines as long as the moon does not rise. When the thousand-rayed sun rises, there is neither fire-fly nor moon. As long as a superior being is unknown, the lesser effulgent being enjoys attention.

There is a proverb in tamil "ஆலில்லா ஊறுக்கு இருப்பைபப்பூ சர்க்கரை" "In the country where there is no sugarcane, the mahua flower is sugar".

श्लोकस्य मूलम्

Posted by Aarathi Sankaran at 6:21 PM | 1 comments    

Labels: subhasita

(A new series hoping to bring out lesser known incidents in Mahābhārata)

भीष्मद्रोणकृपाचार्याः राजसेवार्थं दुर्योधनपक्षे युद्धम् अकुरुतेति प्रसिद्धमेवैतत्। तस्मात् कारणात् अभिमन्युहनने एतादृशी घृणारहितता न दर्शयनीया खलु। तच्च धर्मविरुद्धमिति ते ज्ञातवन्त एव। तर्हि कथमेवम् अकुर्वन्निति पर्यालोचने किञ्चिदिव वनपर्वपठनम् आवश्यकम्।

घोषयात्रापर्वणि दुर्योधनः सैन्यैः सह मृगयायै तथा घोषावेक्षणाय च द्वैतवनम् अगच्छत्। गन्धमादनसरसः समीपस्थे वने आवासशिबिराणि स्थापयितुं दुर्योधनः सेनाग्रम् आदिदेश। गन्धर्वाणामिदं वनमिति कारणात् वनद्वारि एव तैः सह युद्धमारभत। गन्धर्वनृपतिः दुर्योधनं बन्धीकरोति स्म। कौरव्याः युधिष्ठिरस्य समीपं गत्वा स्वराजानं मोचयितुं प्रार्थयामासतुः। तेषां कृते अर्जुनः चित्रसेनं पराजित्य दुर्योधनं बन्धात् मोचयामास।

पराजयम् अर्जुनहस्तेन मोचनं च असहमानः सुयोधनः प्रायोपवेशाय उद्युक्तोऽभूत्। प्रायोपवेशात् तं पराङ्मुखीकर्तुं पातलस्थाः दैत्याः दानवाश्च होमं कृत्वा तम् आनाय्य तस्य निश्चयस्य मूढताम् आचक्षुः।

तदलं ते विषादेन भयं तव न विद्यते।
साह्यार्थं च हि ते वीराः संभूता भुवि दानवाः॥ (वनपर्वणि, घोषयात्रापर्वणि, १०)
भीष्मद्रोणकृपादींश्च प्रवेक्ष्यन्ति अपरे असुराः।
यैराविष्टा घृणां त्यक्त्वा योत्स्यन्ते तव वैरिभिः॥ (वनपर्वणि, घोषयात्रापर्वणि, ११)

It is usually said that Bhishma, Drona and Kripa fought on behalf of Duryodhana to show their gratitude to their king. But that does not warrant their inhuman and unscrupulous behavior during Abhimanyu’s killing. A little background study sheds light on their atypical conduct.

When the Pandavas were staying in the forest for 12 years, Duryodhana wanted to see their life, now without prosperity. He undertakes the responsibility of inspecting their cattle stations and includes a hunting expedition to dvaitavana. He decided to camp near lake gandhamādana with beautiful woods surrounding it. As these woods belonged to the Gandharva Chitrasena, there ensued a fight between the soldiers of Duryodhana and Gandharvas. Chitrasena took Duryodhana captive and later released him after being defeated by Arjuna.

Ashamed by the defeat at the hands of Chitrasena and his subsequent liberation by Arjuna, Duryodhana decides to commit suicide. Asuras from the nether world who wanted Duryodhana’s help in defeating devas performed a homa and brought Duryodhana to the nether world. They advise him on the stupidity of suicide. While trying to revert Duryodhana’s mind, they offer their services during war. They inform him that many asuras and rakshasas have been born in the Kshatriyas. They promise him that they would enter the bodies of Bhishma and others, thereby, making them merciless.

(Source: English translation
Sanskrit text Chowkambha Publications)

Posted by Aarathi Sankaran at 9:48 AM | 2 comments    

Labels: duryodhana, mahabharata, pandava

क्ष
क्षुत्क्षामोऽपि जराकृशोऽपि शिथिलप्रायोऽपि कष्टां दशा-
मापऩ्नोऽपि विपन्नदीधितिरपि प्राणेषु ऩश्यत्स्वपि ।
मत्तेभेन्द्रविभिन्नकुम्भपिशितग्रासैकबद्धस्पृहः
किं जीर्णं तृणमत्ति मानमहतामग्रेसरः केसरी ।। ( नीतिशतकम् -21 )

kṣutkṣāmo'pi jarākṛśo'pi śithilaprāyo'pi kaṣṭāṁ daśām
āpanno'pi vipannadīdhitirapi prāṇeṣu naśyatsvapi|
mattebha-indra-vibhinna-kumbha-piśita-grāsaika-baddha-spṛhaḥ
kiṁ jīrṇaṁ tṛṇamatti mānamahatām agresaraḥ kesarī|| (nītiśatakam - 21)

क्षुधा क्षीणोऽपि, जरया कृशोऽपि, बलहीनोऽपि, आहारेण विना कष्टाम् अवस्थां प्राप्तोऽपि, नष्टकान्तिरपि, प्राणेषु नश्यत्स्वपि, मत्तगजपुंगवस्य कुम्भस्थलात् पिशिते मांसे एव सिंहस्य वाञ्छा अस्ति। तस्मिन् अवसरे अपि सः सिंहः न जीर्णं तृणं खादति। अभिमानोन्नतानां बुद्धिः न नीचवस्तूनि प्रवर्तते। प्राणात् मानमेव रक्षन्ति ते।

The above verse is from Bhartrhari’s nIti satakam .

Though a lion is emaciated by starvation, and reduced by old age, though it is almost completely enfeebled, though reduced to a wretched condition, though it has lost its bodily luster and it is about to die- still the leader of the jungle will have its longing fixed on the flesh from the broken forehead of a maddened elephant. Will it ever taste the dry grass?

क्षुत्क्षामोऽपि – emaciated because of hunger, जराकृशोऽपि – thin because of old, शिथिलप्रायोऽपि – though very weak, कष्टां – difficult , दशाम्- condition, आपन्नोऽपि- attained, विपऩ्नदिधितिरपि – lost its bodily luster, ऩश्यत्स्वपि – about to lose its, प्राणेषु – life,
(even at this condition) ग्रासैकबद्धस्पृहः- he has an attraction towards the , मत्तेभेन्द्रविभिन्नकुम्भपिशित – flesh broken from the forehead of a maddened elephant.
केसरी – lion, मानमहतामग्रेसरः - rich or great in pride, किं जीर्णं तृणमत्ति – will it eat the dry grass?

Here the poet beautifully explains with an example of the lion to put forward his view- People who are rich or great in pride will never degrade themselves even at the time of calamity. For them pride is important than life.

Posted by PRG at 10:46 AM | 3 comments    

Labels: bhartrhari, nItisatakam, subhasita

Saastram speaks -17

न सा सभा यत्र न सन्ति वृद्धाः न ते वृद्धाः ये न वदन्ति धर्मम्।
नासौ धर्मो यत्र न सत्यमस्ति न तत्सत्यं यच्छलेनानुविद्धम् ।।

na sā sabha yatra na santi vṛddhāḥ na te vṛddhāḥ ye na vadanti dharmam|
nāsau dharmo yatra na satyamasti na tatsatyaṁ yacchalenānuviddham||

The above sloka is from vidura nIti.

That is not an assembly where there are no old men, and they are not old who do not declare the virtues or mortality, those are not virtues which are separated from the truth, that is not the truth which is loaded with deceit.

यत्र – where ,न सन्ति – are no, वृद्धाः – old people, सा – that ,न सभा – is not a court, ये – those, न वदन्ति- do not say, धर्मं – the virtues , ते – they, न वृद्धाः – not old people, यत्र – where, सत्यं – truth, न अस्ति – is not there, न असौ धर्मः – those are not the virtues, तत्- that is, न सत्यं – not the truth, यत्- which is, छलेन – with deceit , अनुविद्धम्- filled.

Posted by PRG at 5:03 PM | 0 comments    

Labels: saastram speaks, vidura nIti

क्व
क्वचित्पृथ्वीशय्यः क्वचिदपि च पर्यङ्कशयनः
क्वचित्शाकाहारः क्वचिदपि च शाल्योदनरुचिः।
क्वचित्कन्थाधारी क्वचिदपि च दिव्याम्बरधरो
मनस्वी कार्यार्थी न गणयति दुःखं न च सुखम् ।। (नीतिशतकम् - 74)

kvacit pṛthvīśayyaḥ kvacidapi ca paryaṅkaśayanaḥ
kvacit śākāhāraḥ kvacidapi ca śālyodanaruciḥ|
kvacit kanthādhārī kvacidapi ca divyāmbaradharaḥ
manasvī kāryārthī na gaṇayati duḥkhaṁ na ca sukhaṁ|| (nītiśatakam - 74)

धीरः कार्यसाधनतत्परः क्वचित् काले भूमौ स्विपिति क्वचित् च पर्यङ्के। क्वचित् शाक एवाहारो क्वचित् च शाल्यान्ने रुचिः। क्वचित् जीर्णवस्त्राणि धारयति क्वचित् पीताम्बराणि च धारयति। कार्यनिमग्नः धीरः सुखं दुःखं च न गणयति। कार्यसाधनतत्परस्य सुखदुःखयोः समानावस्था एव भवति।

The above is the seventy fourth verse from Bhartrhari’s nItisatakam.

Here he has his bed on the floor, there on a bed made of soft mattress, here he lives only on vegetables, there he takes the feast prepared from the highest quality of rice, here he wears rags, there he wears the silk garments. The brave man, who has set his mind in achieving a goal, never bothers the pain or pleasure.

क्वचित् – In one place, पृथ्वीशय्यः - sleeps on the floor, क्वचिदपि च – In the other place, पर्यङ्कशयनः- sleeps on the bed. क्वचित्- In one place ,शाकाहारः – eats only the vegetables, क्वचिदपि च – In another place , शाल्योदनरुचिः – tasty food made of rice.
क्वचित् – In one place, कन्थाधारी- wears the torn clothes, क्वचिदपि च – In another place , दिव्याम्बरधरो- wears a silken garment. मनस्वी- brave man, कार्यार्थी- who is involved in achieving a goal, न गणयति – does not bother about, सुखम् – happiness च – and , न – not about, दुःखं – sorrow.

Posted by PRG at 12:01 AM | 0 comments    

Labels: bhartrhari, nItisatakam, subhasita

कः
कस्त्वं कोऽहं कुत आयातः का मे जननी को मे तातः ।
इति परिभावय सर्वमसारं विश्वं त्यक्त्वा स्वप्नविचारम् ।।

kastvaṁ ka'haṁ kuta āyātaḥ kā me jananī ko me tātaḥ|
iti paribhāvaya sarvamasāraṁ viśvaṁ tyaktvā svapnavicāram||

The above verse is from Adi sankara’s bhajagovindam.

Who are you? Who am I? From where did I come? Who is my mother? Who is my father? You enquire, renouncing the entire world of experiences which is essenceless and also a mere dream born out of imagination.

त्वं कः- who are you?, अहं कः – who am I, कुतः आयातः – From where did I come , मे जननी का- who is my mother?, मे तातः कः – who is my father?, असारं -essenceless, स्वप्नविचारं – born out of imagination, सर्वं- the entire, विश्वं - world, त्यक्त्वा - leaving, इति परिभावय- enquire.

The above sloka beautifully explains that how an individual should dismiss the thoughts from the worldly objects and also from the haunting passions of senses from the mind and turn the mind towards the enquiry of the inner self. Such continuous queries reveal the uncertainity of the world and the false pride of life we live in.

Posted by PRG at 9:43 AM | 0 comments    

Labels: Adi sankara, bhajagovindam, subhasita

कं
कंचन काञ्चीनिलयं करधृतकोदण्डबाणसृणिपाशं ।
कठिनस्तनभरनम्रं कैवल्यानन्दकन्दमवलम्बे ।। 3 ।।

kañcana kāñcīnilayaṁ karadhṛtakodaṇḍabāṇasṛṇipāśam|
kaṭhinastanabharanamraṁ kaivalyānandakandamavalambe||3||

The above is the third sloka of the Arya satakam of mUkapancasatI written by mUka kavi.

‘I seek the support of the goddess kAmAkshi, who is in the form of moksha, the ultimate bliss, who resides in kAnchIpuram, carries the bow, arrow, Ankusha and pAsha in her hands and stands in a slanting posture.’

काञ्चीनिलयं – resides in kAnchIpuram, करधृतकोदण्डबाणसृणिपाशं – holds the bow, arrow, hook and rope, कठिनस्तनभरनम्रं – in a slanting posture, कंचन- an entity, कैवल्यानन्दकन्दम् – which is in the form of moksha the ultimate bliss, अवलम्बे – I follow or seek support.

Posted by PRG at 8:57 AM | 0 comments    

Labels: mUka kavi, mUka panchasatI, subhasita

कौ
कौमारमारभ्य गणाः गुणानां
हरन्ति ते दिक्षु धृताधिपत्यान् ।
सुराधिराजं सलिलाधिपं च
हुताशनं चार्यमनन्दनं च ।। ( 8, 58 )

kaumāramārabhya gaṇāḥ guṇānāṁ haranti te dikṣu dhutādhipatyān|
surādhirājaṁ salilādhipaṁ ca hutāśanaṁ cāryamanandanaṁ ca||

हे भैमि, बाल्यादारभ्य ते सौन्दर्यशीलत्वादीनां गुणानां गणाः देवेन्द्रादीन् हरन्ति। त्वत् गुणाकर्णनात् इन्द्राग्नियमवरुणाः इति चत्वारोऽपि त्वयि अनुरक्ताः भवन्ति।

The above is from the eighth canto of naishadIya charitam of srI harasha.

The context here is: Nala, as a messenger of gods, meets damayantI in her garden. He says, ‘O! damayantI since your childhood your virtues have attracted the lords of various directions – indra, varuNa, agni and yama.

O! damayantI , कौमारमारभ्य - from childhood , ते गुणानां गणाः – your qualities like good conduct etc., दिक्षु – direction, धृताधिपत्यान् – lords, हरन्ति – attracts the mind.
(who are the lords?) They are सुराधिराजं – indra, the king of the devas, सलिलाधिपं – varuNa, हुताशनं – agni , अर्यम्नः- of sUrya, नन्दनं- son yama.

Posted by PRG at 11:19 PM | 0 comments    

Labels: naishadIya charitam, srIharsha, subhasita

धन्यानां – blessed
गिरिकन्दरेषु वसतां – those who live in the caves of mountains
ज्योतिः परं ध्यायताम् – meditating upon Brahman
आनन्दाश्रुकणान् – tears of bliss
शकुना – birds of prey
निःशङ्कमङ्केशयाः – fearlessly sitting on their laps
अस्माकं तु – but we
मनोरथ-उपरिचित – created by imagination
प्रासाद – palace
वापीतट – on the banks of pools
क्रीडाकानन – pleasure gardens
केलिकौतुकजुषाम् – excited to play
आयुः – life
परं क्षीयते – quickly lessens

The poet is still talking about how difficult it is to forsake the pleasures of the world. He compares the lives of the great with our lives.
Blessed indeed are those who meditate upon the Brahman. They are so engrossed in their thoughts that even birds of prey, which tend to fly high descend fearlessly and sit on their laps to drink the tears of joy that fall from their eyes.
But, our focus is entirely on the pleasures of life and do not realise that our life is fast ebbing away.

Posted by Aarathi Sankaran at 10:01 AM | 2 comments    

Labels: bhartrhari, philosophy, vairagya

को
को न याति वशं लोके मुखे पिण्डेन पूरितः।
मृदङ्गो मुखलेपेन करोति मधुरध्वनिम् ।।

ko na yāti vaśaṁ loke mukhe piṇḍena pūritaḥ|
mṛdaṅgo mukhalepena karoti madhuradhvanim||

Who cannot be flattered by food? A lump of food can calm down even the harshest of tongues.
Like, a mrdangam that gives melodious sound just by applying rice paste on both sides.

लोके – In this world, मुखे – on the face, पिण्डेन – with a lump of food, पूरितः – filled, को – who , वशं – flatter, न याति – does not become.
मुखलेपेन – By applying the rice paste on the heads, मृदङ्गो – mrdangam, मधुरध्वनिम् – melodious sound, करोति – does or gives.

Posted by PRG at 6:52 AM | 0 comments    

Labels: subhasita

कै
कैवल्यदाय करुणारसकिङ्कराय कामाक्षि कन्दलितविभ्रमशंकराय ।
आलोकनाय तव भक्तशिवंकराय मातर्नमोऽस्तु परतन्त्रितशङ्कराय ।।

kaivalyadāya karuṇārasakiṅkarāya kāmākṣi kandalita-vibhrama-śaṅkarāya|
ālokanāya tava bhaktaśivaṅkarāya matarnamo'stu paratantritaśaṅkarāya||

The above is the forty seventh sloka of the katAksha satakam of mUka panchasatI.

O! mother kAmakshi your katAksha or your eye sight is full of compassion, bestows your devotees with all good things, guides them in the path of mukti or salvation. Your attractive glances make siva fall at your feet and make him always dependent on you. I offer my salutations to that katAksha or eye sight of yours.

मात- O! Mother , कामाक्षि – kAmAkshi, कैवल्यदाय – that gives mukti, करुणारस- compassion or daya ,किङ्कराय – servants, कन्दलितविभ्रमशंकराय – siva was attracted by the mere sight, (due to which) , परतन्त्रितशङ्कराय – siva is completely dependent on kAmAkshi. He lost his स्वातन्त्र्यं, भक्त – to the devotees, शिवंकराय – bestows the good, तव – to your , आलोकनाय – eye sight or katAksha, नमोऽस्तु – I offer my salutations.

Posted by PRG at 9:07 AM | 0 comments    

Labels: mUka panchasatI, subhasita

ब्रह्मज्ञानविवेकनिर्मलधियः कुर्वन्त्यहो दुष्करम्
यन्मुञ्चन्त्यपभोगभाञ्ज्यपि धनानि एकान्ततो निःस्पृहाः।
सम्प्राप्तान् न पुरा न सम्प्रति न च प्राप्तौ दृढप्रत्ययात्
वाढ्छामात्रपरिग्रहानपि परं त्यक्तुं न शक्ता वयम्॥१३॥

brahmajñāna-viveka-nirmala-dhiyaḥ kurvantyaho duṣkaraṁ
yanmuñcanti apabhoga-bhāñjyapi dhanāni ekāntato niḥspṛhāḥ|
saṁprāptān na purā na saṁprati na ca prāptau dṛḍhapratyayāt
vāñchāmātra-parigrahānapi paraṁ tyaktuṁ na śaktā vayam||13||

ब्रह्मज्ञान – knowledge of Brahman
विवेक – discrimination
निर्मल – pure
धियः – minds
कुर्वन्ति – do
अहो दुष्करम् – is indeed tough
यन्मुञ्चन्ति – that they forsake
उपभोगभाञ्ज्यपि – which bring enjoyment
धनानि – wealth
एकान्ततो – entirely
निःस्पृहाः – free from desire
सम्प्राप्तान् न – were not attained
पुरा – either earlier
न सम्प्रति – or now
प्राप्तौ दृढप्रत्ययात् – obtained by great effort
न च – do not seem to last
वाञ्छामात्रपरिग्रहानपि – although reaped by us as mere desires
परं त्यक्तुं न शक्ता वयम् – we are unable to leave the enjoyments.

It must indeed be a very difficult task for those, who have clear thinking owing to the discrimination arising out of brahmajnana, to be free from desires and discard wealth in its entirety. It is no wonder that we, who have reaped enjoyments by merely longing for it, having attained them neither before nor now, are unable to leave them. And even when we have obtained the enjoyments with great effort, they don’t seem to last in the future.

Posted by Aarathi Sankaran at 8:45 AM | 1 comments    

Labels: bhartrhari, philosophy, vairagya

वामा देव्यो सकलभुवने ते भवन्त्यो भवन्तु
अस्माकं तन्निरवधिसुखस्यास्पदं वाञ्छितं यत्।
राधे राधे इति निगदिते स्तम्भतुल्या स्थितं तं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥

vāmā devyo sakalabhuvane te bhavantyo bhavantu
asmākaṁ tanniravadhikasukhasyāspadaṁ vāñchitaṁ yat|
rādhe rādhe iti nigadite stambhatulyā sthitaṁ taṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||8||

वामा देव्यो – beautiful ladies
सकलभुवने – in the entire world
ते भवन्त्यो – have become yours
भवन्तु – Let them be!
अस्माकं वाञ्छितं यत् – our desire is
तन्निरवधिसुखस्यास्पदं – to have that recipient of limitless bliss
राधे राधे इति निगदिते – the mere mention of the word ‘RADHA’
स्तम्भतुल्या – like a pillar
स्थितं तं – who stands

There are many beautiful ladies of yours, let them be! My desire is that person who is the recipient of your love which is the ultimate bliss equal to brahmAnanda. I bow to that Krishna who stands frozen like a pillar upon the mere mention of the word ‘RADHA’.

Posted by Aarathi Sankaran at 10:33 AM | 0 comments    

Labels: krishna, premasvarupa

आस्ये – in the mouth
दृष्ट्वा – after seeing
निखिलजगतीं – the entire
या त्वया सृष्टपूर्वा – which was created earlier by you
किं सा अन्वभूत् – did she realize/experience
स्वां पुत्रं – her son
सकलजगतः देव इति – to be the lord of the worlds
कृत्वा थूत्कं – she did “thu thu”
प्रार्थयामास – and prayed
त्रिदशपरिषदं – to devas
यस्मै – for him

When Krishna ate mud, Yashoda asked him to open his mouth and show. The moment she saw the worlds inside his mouth, did she realize that her son was the lord of the universe? She immediately took some mud in her hand, circled it over his head and spit on the mud. (this is a practice followed to ward off the evil eye) I bow to that Krishna for whom Yashoda prayed to the devas.

Posted by Aarathi Sankaran at 4:59 PM | 3 comments    

Labels: krishna, premasvarupa

शूद्रकः
कविः शूद्रकः मृच्छकचिकम् इति प्रसिद्धनाटकस्य रचयिता। अस्य कवेः जन्मादि विषये सप्रमाणयुक्तयः न लब्धाः। मृच्छकटिकनाटकस्य प्रस्तावनाऽधारेण –शिवप्रसादेन अस्मै दृष्टिर्लब्धा, तथा च अयम् अश्वमेधयज्ञं चकार, दशादिकैशतवर्षम् उषित्वा स्वपुत्राय राज्यं दत्वा स्वर्गलोकं जगाम।
ऋग्वेदं सामवेदं गणितमथ कलां वैशिकीं हस्तिशिक्षां
ज्ञात्वा शर्वप्रसादाद्व्यपगततिमिरे चक्षुषी चोपलभ्य ।
राजानं वीक्ष्य पुत्रं परमसमुदयेनाश्वमेधेन चेष्ट्वा
लब्ध्वा चायुः शताब्दं दशदिनसहितं शूद्रकोऽग्निं प्रविष्टः ।।
अस्यैव नाटकस्य प्रस्तावनायाः तृतीयश्लोके अयं ‘द्विजमुख्यतमः कविर्बभूव प्रथितः शूद्रक इत्यगाधसत्तवः इति दत्तमस्ति। पुनः पञ्चमश्लोके ‘क्षितिपालः किल शूद्रको बभूव’ इति पठ्यते। अतः शूद्रको नाम कश्चित् राजा सः एव कविरपि आसीत् इत्येव अस्माभिः कथ्यते किन्तु तस्य जन्मादि विषये न किमपि निर्णीयते।

Poet -5
ShUdraka

It has been the fate of almost all Sanskrit authors to remain completely hidden as far as their personal history is concerned. Among them sUdraka, the author of the drama mrchchakatikam, had the worse fate than most of the Sanskrit dramatists. At least we know that the drama sAkuntalam was written by an author, whose real or assumed name was kAlidAsa. But with respect to the drama mrchchakatikam – the authorship of the drama is still undecided.

The particulars given about his personal history in the prelude of the drama, that he recovered his eye sight through the blessings of lord siva, he performed the Ashvamedha sacrifice, he attained the age of a hundred years and ten days, and that having set his son on the throne he ascended the funeral pyre.

ऋग्वेदं सामवेदं गणितमथ कलां वैशिकीं हस्तिशिक्षां
ज्ञात्वा शर्वप्रसादाद्व्यपगततिमिरे चक्षुषी चोपलभ्य ।
राजानं वीक्ष्य पुत्रं परमसमुदयेनाश्वमेधेन चेष्ट्वा
लब्ध्वा चायुः शताब्दं दशदिनसहितं शूद्रकोऽग्निं प्रविष्टः ।।

The third and fifth verse of the prelude proove that sUdraka was a king and he was the best among the kshatriyas. द्विजमुख्यतमः कविर्बभूव प्रथितः शूद्रक इत्यगाधसत्वः । क्षितिपालः किल शूद्रको बभूव।
Therefore, the conclusion that we can draw from these verses is that sUdraka was a king and was also a poet.
This work ‘mrchchakatikam’ is highly commendable and I should say it is one of the best dramas in Sanskrit. The art of thieving, the art of gambling are very well described by the author.

The drama ‘mrchchakatikam’ was taken as a movie in hindi and the name of the movie is ‘Utsav’.

Posted by PRG at 2:43 PM | 2 comments    

Labels: Poets, sUdraka

के
केनाभ्यसूया पदकाङ्क्षिणा ते नितान्तदीर्घैर्जनिता तपोभिः ।
यावद्भवत्याहितसायकस्य मत्कार्मुकस्यास्य निदेशवर्ती ।। (3, 4)

kenābhyasūyā padakāṅkṣiṇā te nitāntadīrghairjanitā tapobhiḥ|
yāvadbhavati āhitasāyakasya matkārmukasyāsya nideśavartī||

तारकासुरस्य पीडाम् असह्यमानाः देवाः ब्रह्मदेवस्य समीपं जग्मुः। सोऽपि ब्रह्मदेवः, ‘शिवपार्वत्योः तनयः कुमारः एव तम् असुरं हनिष्यति’ इत्युवाच। ततः, सदा तपसि आसक्तस्य परमशिवस्य मनः तपसः बहिः आनयनार्थं, मन्मथः देवैः आहूतः। मन्मथस्तु इन्द्रः महेन्द्रपदवीं रक्षणायैव आत्मानम् आहूतवानिति मत्वा – ‘हे राजन् यः तपसा भवतः पदवीं लब्धुम् इच्छति सः इदानीमेव मम बाणस्य लक्ष्यं भविष्यति ‘ इत्यवदत् ।

The above verse is from the third canto of the mahAkavyam kumArasabhavam written by mahAkavi kAlidAsa.

The story of kumArasambhavam is: pArvatI, by doing severe penance, marries lord shiva. To them was born kumara or subrahmanya, who destroys the asura tAraka and releases the devas from his tortures.

The context here is: The devas, unable to bear the torture of tAraka, seek brahmas help to save them. Brahma replied that kumara, who will be born to siva and pAravtI, can only destroy the asura. But siva is completely involved in meditation and he is totally disinterested in pArvatI. So in order to bring him out of meditation indra calls manmatha or cupid. But manmatha, unaware of the situation, thinks that indra called him to protect his kingship and says –‘Oh! indra tell me who is desire of taking your position by performing severe penance. With the help of my bow and arrow I will stop his penance and make him a slave of love.’

पद-काङ्क्षिणा- one who desires to take your place, केन – by whom, नितान्त-दीर्घैः- prolonged, तपोभिः- by the penances, ते – for you, अभ्यसूया - jealous, जनिता- occurred, आहित-सायकस्य – that which is ready with an arrow, अस्य-मत्कार्मुकस्य- my bows, निदेश-वर्ती- aim, यावत् भवति – he will become.

Manmatha or the god of love has a bow made of sugarcane and has five arrow of flowers. Whenever a rishi, rAkshasa or whoever does a severe penance, their penance and meditation will be disturbed by the devas by sending manmatha. But here, when manmatha hits shiva with his arrow of flowers, immediately the next moment manmatha was turned into ashes by the mere sight of shiva.

A person strong at heart cannot be disturbed by anything or anybody and it is the mind that controls the sense organs.

Posted by PRG at 5:23 PM | 0 comments    

Labels: kAlidAsa, kumArasambhavam, subhasita

Saastram speaks – 16

चतुर्थे मासि कर्तव्यं शिशोर्निष्क्रमणं गृहात् ।
षष्ठे अन्नप्राशनं मासि यद्वा इष्टं मङ्गलं कुले ।। (2, 34)

caturthe māsi kartavyaṁ śiśorniśkramaṇaṁ gṛhāt|
ṣaṣṭhe annaprāśanaṁ māsi yadvā iṣṭhaṁ maṅgalaṁ kule||

The above sloka is from the second chapter of manu smriti.

A Child should be taken out of the house only during the fourth month from the day of the birth. On the sixth month the annaprAshana or the first feeding of rice should be done. Any other auspicious ceremony can be conducted optionally according to one’s family custom.

गृहात् – from the house, शिशोर्निष्क्रमणं – child can leave or taken out, चतुर्थे – fourth, मासि- month, कर्तव्यं – should be done.
षष्ठे – sixth, मासि – month, अन्नप्राशनं – first feeding of rice. यद्वा – optionally, मङ्गलं –auspicious things can be done , इष्टं कुले – according to the family custom.

p.s. On those days children are delivered at home.

Posted by PRG at 5:01 PM | 0 comments    

Labels: manu smriti

भक्तिं दृष्ट्वा – seeing their devotion
अनुपमितरसं – incomparable essence
नारदो विस्मितोऽभूत् – Sage Narada was surprised
किं वा वक्ष्ये – what can I say
विरलवचनैः – with insufficient words
गोपिकाप्रेम तादृक् – such is the love of gopis
ताभिः सार्धं – with them
गहनयमुनातीरकुञ्जे – in the deep groves on the banks of yamuna
रमन्तं – one who sports

Seeing their incomparable bhakti, when even Sage Narada was amazed, what can I say of the gopis’ love for Krishna. I bow to that Krishna who plays with the gopis in the banks of Yamuna.

In नारदभक्तिसूत्र, Sage Narada shows the gopis as example for the highest form of bhakti who forget themselves being completely immersed in Krishna –

“नारदस्तु तदर्पिताखिलाचारत तद्विस्मरणे परमव्याकुलेति।” (नारदभक्तिसूत्राणि – ch. 2 su. 19)
“यथा व्रजगोपिकानाम्।” (नारदभक्तिसूत्राणि – ch. 2 su. 21)

Posted by Aarathi Sankaran at 4:45 PM | 1 comments    

Labels: krishna, premasvarupa

कृ
कृमिकुलचितं लालाक्लिन्नं विगन्धि जुगुप्सितं
निरुपमरसरीत्या खादन्खरास्थि निरामिषम् ।
सुरपतिमपि श्वा पार्श्वस्थं विलोक्य न शङ्कते
न हि गणयति क्षुद्रो जन्तुः परिग्रहफल्गुताम्।। (नीतिशतकम्- 9)

kṛmikulacitaṁ lālāklinnaṁ vigandhi jugupsitaṁ
nirupamarasarītyā khādankharāsthi nirāmiṣam|
surapatimapi śvā pārśvasthaṁ vilokya na śaṅkate
na hi gaṇayati kṣudro jantuḥ parigrahaphalgutām||

शुनकः, कृमिकुलैः व्याप्तं दन्तान्तर्जलात् आर्द्रं दुर्गन्धि जुगुप्सितं मांसलेशशून्यं रासभकीकसं, निरुपमस्वादप्रीत्या भक्षयन्, अन्तिकस्थं सुरपतिमिन्द्रमपि दृष्ट्वा न लज्जते। यतः नीचजन्तुः स्वीकृतवस्तुनः तुच्छत्वं न मनुते।

The above sloka is from Bhartrhari’s nIti satakam.

A dog, cracking with matchless relish and eagerness, a piece of fleshless bone of an ass, full of worms, moist with spittle, of a sickening evil odour, and therefore loathsome does not mind even the lord of gods (Indra) standing by him. For a mean creature does not mind the worthlessness of the object in its possession.

श्वा- a dog, निरुपमरसप्रीत्या- with an incomparable taste, कृमिकुलचितं - covered by worms, लालाक्लिन्नं – wet due to saliva (falling from the dog’s mouth), विगन्धि- bad smell, जुगुप्सितं- disgusting, निरामिषं- without any meat , खारास्थि- bone of an ass, खादन्- was eating or relishing, पार्श्वस्थं- standing beside, सुरपतिमपि- even the indra, विलोक्य – after seeing, (the dog) न शङ्कते- does not care.
क्षुद्रो- mean, जन्तुः - creature, परिग्रहे- things obtained, फल्गुताम्- worthlessness , न हि गणयति – does not mind.

Posted by PRG at 1:34 PM | 5 comments    

Labels: nItisatakam, subhasita

अपि भानुकुलं सनातनं कलयन्ती तमसा तिरस्कृतम् ।
जननीति ममेयमुत्थिता सहसा काचन कालयामिनी ।।

api bhānukulaṁ sanātanaṁ kalayantī tamasā tiraskṛtām|
jananīti mameyamutthitā sahasā kacana kālayāminī||

काचन कालयामिनी = One Kala raatri
सहसा = Suddenly
उत्थिता = sprang up
ममेयम् जननीति (इव) = in the form of my mother
तिरस्कृतम् = covered
तमसा = by darkeness
कलयन्ती = to destroy
सनातनं = ancient
भानुकुलं = solar dynasty

Bharatha after reaching to Ayodhya from his uncle’s place, heard the
news of the death of Dasaratha and the departure of Rama to forest.
And also he heard about the two boons, asked by his mother.

Then he says, (bharata cried) “one kAlarAtrI suddenly sprang up in
the form of my mother to envelope in darkeness, the ancient clan of
the sun - Suryavamsa.


Note: In the end of each kalpa the last night is called kAlarAtrI. It
is said to swallow the sun, along with the earth. Even the kAlarAtrI
can swallow only one sun, but here It seems to have destroyed the
entire clan of Sun.

Posted by karunakaran at 6:11 PM | 0 comments    

Labels: ramayana

कू
कूटकायमपहाय नो वपुर्बिभ्रतस्त्वमसि वीक्ष्य विस्मिता ।
आप्तुमाकृतिमतो मनीषितां विद्यया हृदि तवाप्युदीयताम्।। ( 14, 94)

kūṭakāyamapahāya vapuḥ bibhrataḥ tvamasi vīkṣya vismitāḥ|
āptum ākṛtimato manīṣitāṁ vidyayā hṛdi tavāpi udīyatām||

हे भैमी, स्वेच्छामात्रेण मायानलशरीरं त्यक्त्वा निजं वपुः धारयतः अस्मान् वीक्ष्य त्वं विस्मिताऽसि। अतः स्वेच्छानुसारं शरीरं प्राप्तुं, तवापि शक्तिः उत्पद्यताम् ।

This is the 94th sloka from the fourteenth canto of naishadIya charitam of srI harsha.
The context here is: the swayamwara of DamayantI takes place. The devas Indra, varuNa, agni and yama went in the disguise of nala. But DamayantI correctly identifies nala and chooses him as her husband. The devas blessed her with the following words- ‘Oh DamayantI you look astonished to see us taking our original form discarding our disguise. You will have the boon to transform yourself into anything which you desire.’

कूटकायमपहाय - discarding the disguise, बिभ्रतः – taking the , वपुः – original form , नः – us , वीक्ष्य- seeing, हे भैमी – oh DamayantI, त्वम्- you , विस्मिताऽसि- (you are ) astonished,

अतो - Therefore ,विद्यया – by the knowledge, हृदि – in your mind, मनीषितां - desired, आकृतिम्- form, आप्तुम् – to get, तवापि- for you also, उदीयताम् – let it happen.

The poet srI Harsha beautifully explains that the greatness of devas lie in their ability to bestow virtues on ordinary people.

Posted by PRG at 10:22 PM | 0 comments    

Labels: naishadIya charitam, subhasita

स्वाम्यादेशं – lord’s order
हननपरमपि – although it was to kill
आहरत् – brought
त्वत्समीपे – to you
सोऽपश्यत् – he saw
त्वां – you
उरगशयनं – lying on a serpent bed
कीदृक् अक्रूरभाग्यम् – What a fortune for Akrura
हेतुस्तत्र – the reason there is
पश्यसि त्वं – you see
स्फटिकविमलं मानसं – crystal clear and pure heart

Knowing very well that Kamsa’s orders were meant to bring your death, Akrura brought them to you. Despite this, how fortunate was Akrura to have seen you as Vishnu under the river! The reason there is that you see only the pure heart which is clear as a crystal. I bow to that lord who is filled with love and dark like a new rain cloud.

Posted by Aarathi Sankaran at 6:55 PM | 0 comments    

Labels: krishna, premasvarupa

योत्स्ये नाहं – I will not fight
मम गुरुजनैः सार्धम् – with my gurus
एवं ब्रुवाणम् पार्थं – thus spoke pArtha
बोधस्फुरितवचनैः – with enlightening words
उद्धधार – uplifted
स्वशिष्यम् – his disciple
आत्मारामं – one who revels in the Self
समरभुवि - on the battlefield
तं सारथीभूतकृष्णं – that krishna who became a charioteer

With enlightening words, you uplifted the spirits of your disciple Arjuna who said, “I will not fight with my preceptors”. I bow to that Krishna who revels in the Self, yet, became charioteer for Arjuna on the battlefield.

Posted by Aarathi Sankaran at 12:52 PM | 0 comments    

Labels: krishna, premasvarupa

Saastram speaks -15

This sloka is from the third chapter of manu smriti.

दैवकार्यात् द्विजातीनां पितृकार्यं विशिष्यते।
दैवं हि पितृकार्यस्य पूर्वम् आप्यायनं स्मृतम्।। (3, 203)

daivakāryāt dvijātīnāṁ pitṛkāryaṁ viśiṣyate|
daivaṁ hi pitṛkāryasya pūrvaṁ āpyāyanaṁ smṛtam||

For a Brahmin performing ceremonies for their ancestors (Shraadha) takes precedence over worshipping gods.
During ceremonies the act of worshipping gods is more to please ones ancestors.

द्विजातीनां – for a Brahmin, पितृकार्यं – rites in honour of the ancestors (shraadha), दैवकार्यात् – is more important than the rites in honour of gods, विशिष्यते- prescribed.

पितृकार्यस्य- ancestral rites, पूर्वम् – before, दैवं हि – worshipping the gods, आप्यायनं स्मृतम् – is considered as pleasing or satisfying the ancestors.

Posted by PRG at 2:25 PM | 0 comments    

Labels: brahmin, manu smriti, saastram speaks

स्मृत्वा = remembering
हृद्यान् = pleasing
तान् उषितदिवसान् = those days spent
सन्निधाने गुरोः = in the presence of guru
बद्ध्वा = tying
चैले = in a piece of cloth
पृथुकम् = flattened rice
अनयत् = brought
त्वत्समीपे = to you
कुचैलः = kucela
मुष्टेरर्थे = for just one handful
विततसकलश्रीप्रसादं = provided entire wealth

Kuchela, remembering the days spent with you in gurukula, ties some flattened rice in a piece of cloth and brings it you. I praise that lord who gave entire material prosperity for just one handful of dried rice.

श्रीमद्भागवतपुराणे दशमस्कन्धे ऐकाशीतितमे अध्याये 10 & 11 श्लोकौ –
इति मुष्टिं सकृज्जग्ध्वा द्वितीयं जग्धुमाददे।
तावच्छ्रीर्जगृहे हस्तं तत्परा परमेष्ठिनः॥10॥
एतावतालं विश्वात्मन् सर्वसम्पत्समृद्धये।
अस्मिँल्लोकेऽथवामुष्मिन् पुंसस्त्वत्तोषकारणम्॥11॥
With these words, he took one fistful of that flattened rice and ate it, and then took another in hand. At this Rukmini who was none other than Sri devi caught hold of his hand, preventing the Lord from eating more of it. The Devi said, “O lord! By what you have already eaten you have conferred on him prosperity here and hereafter.”

Such was Krishna’s pleasure on seeing Kuchela that he forgot himself and wanted to eat more of the rice. By eating more, Sri, the goddess of fortune would have had to serve at the devotee’s home. To save herself from such a plight, she restrained Krishna from eating more.

Posted by Aarathi Sankaran at 7:01 AM | 1 comments    

Labels: krishna, premasvarupa

कालिन्द्यां = In Yamuna
विषधरपतौ = on the snake king
ते नर्तनं = your dance
वीक्ष्य = upon seeing
नागाः = the snakes (kalinga’s wives)
सजलनयनाः = with tearful eyes
पत्युः प्राणं = their husband’s life
प्रार्थयामासतुः = prayed
त्वाम् = to you
दृष्टं सर्वैः = who was seen by everyone
दत्तजीवं = who gave life
उरगपतये = to the snake king

In the river Yamuna when you danced on the head of kaliya, the snake king, his wives prayed to with tears in their eyes. I pray to that Krishna, who was seen by everyone giving life to that snake king, who is dark like a new rain cloud and full of love.

In bhagavata purana it is because of the entreaties of kaliya's wives that Krishna steps down from the snake's head.

Posted by Aarathi Sankaran at 3:32 PM | 0 comments    

Labels: krishna, premasvarupa

Lord Krishna is very popular as an icon of love or prema. There are several instances where people have shown their love for Krishna in different ways and the way in which Krishna reciprocates is also different. This is the first sloka in a set of eight titled प्रेमस्वरूपः (the form of prema or love) which describes in brief some those instances.

श्रीगोपीश = lord of lakshmi and gopi
प्रणयसुलभ = easily accessible by love
त्वच्चरित्रे = in your life
हि दृष्टं = is indeed seen
गाढं प्रेम = deep love
स्वकृतवचनैः = words written by me
वर्णनां कर्तुम् = to describe
ईहे = I wish
पुण्यां वीक्षाम् = divine grace
अधिजिगमिषुः = wishing to get
चातकोऽहं = I am like a cataka bird
कृष्णं = krishna
प्रेमापूर्णं = filled with love
नवजलधरश्यामलं = dark like a new rain cloud
देवम् = lord
ईडे = I worship

O Krishna, who is the consort of Shri (Lakshmi) is also the lord of the gopis (wives of cowherds) because you are easily accessible by love, I wish to describe with my words the deep love that is seen in your story. For this I seek your divine grace, like the cataka bird and hence worship you Krishna who is filled with love and dark like a new rain-cloud.

Chataka is a mythical bird which always quenches its thirst only from raindrops that fall. So it is always looking at the sky in search of a rain cloud. My plight is not so bad because I am looking at you, Krishna who is dark like the rain cloud and hence always filled with love.

Posted by Aarathi Sankaran at 10:32 PM | 3 comments    

Labels: krishna, premasvarupa

कु
कुण्डलि कुमारि कुटिले चण्डि चराचरसवित्रि चामुण्डे ।
गुणिनि गुहारिणि गुह्ये गुरुमूर्ते त्वां नमामि कामाक्षि ।। (आर्याशतकम् -46)

kuṇḍali kumāri kuṭile caṇḍi carācarasavitri cāmuṇḍe|
guṇini guhāriṇi guhye gurumūrte tvāṁ namāmi kāmākṣi||(āryāśatakaṁ mūkapañcaśatī)

This is the forty sixth sloka in the ‘Arya satakam’ of the text mUka pancasatI. In this sloka goddess kAmAkshi has been called by various names.

कुण्डलि – one who wears a kuNdala.
कुमारि- who is young or who is in the form of bAla.
कुटिले- She is in the form of kundalini sakti.
चण्डि – She is called as chandi when she is angry towards the enemies of her devotees.
चराचरसवित्रि – She is the creator of living and non-living things.
चामुण्डे –She is called as chAmundi as she destroyed the demons chaNda and muNda.

यस्मात् चण्डं च मुण्डं च गृहीत्वा त्वम् उपागता ।
चामुण्डेति ततो लोके ख्याता देवी भविष्यसि।।

गुणिनि – The three guNas satva, rajas and tamas reside in her.

सत्वं रजस् तम इति गुणत्रयमुदाहृतम्।
साम्यावस्थितिरेतेषाम् अव्यक्तिम् प्रकृतिं विदुः।।

गुहारिणि – गुः- darkness, हारिणि-remover. She removes the ignorance, which is like a darkness, from the minds of her devotees.

गुह्ये – she is the concealed truth, गुरुमूर्ते- she is the Guru, (The names like ‘gurumUrthi’, ‘gurumaNdala rUpiNI’ ‘dakshiNAmUrthy rUpiNI’ are mentioned In ‘LalithA sahasra nAmam’.)

कामाक्षि- kAmAkshi, नमामि- prostrate, त्वां - before you.

Posted by PRG at 11:15 PM | 0 comments    

Labels: mooka panchasatI, subhasita