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’.
श्लोकोऽयं मह्यं रोचते – 22
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.
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.
शास्त्रं वदति-16
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.
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.
प्रेमस्वरूपः - 6
भक्तिं दृष्ट्वानुपमितरसां नारदो विस्मितोऽभूत्
किं वा वक्ष्ये विरलवचनैः गोपिकाप्रेम तादृक्।
ताभिः सार्धं गहनयमुनातीरकुञ्जे रमन्तं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥६॥
bhaktiṁ dṛṣṭvā anupamitarasaṁ nārado vismito'bhūt
kiṁ vā vakṣye viralavacanaiḥ gopikāprema tādṛk|
tābhiḥ sārdhaṁ gahanayamunātīrakuñje ramantam
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||6||
किं वा वक्ष्ये विरलवचनैः गोपिकाप्रेम तादृक्।
ताभिः सार्धं गहनयमुनातीरकुञ्जे रमन्तं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥६॥
bhaktiṁ dṛṣṭvā anupamitarasaṁ nārado vismito'bhūt
kiṁ vā vakṣye viralavacanaiḥ gopikāprema tādṛk|
tābhiḥ sārdhaṁ gahanayamunātīrakuñje ramantam
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||6||
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)
श्लोकोऽयं मह्यं रोचते – 21
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.
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.
मञ्जुरामायणम् – 5
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.
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.
श्लोकोऽयं मह्यं रोचते – 20
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.
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.
प्रेमस्वरूपः - 5
स्वाम्यादेशं हननपरमप्याहरत् त्वत्समीपे
सोऽपश्यत् त्वाम् उरगशयनं कीदृगक्रूरभाग्यम्।
हेतुस्तत्र स्फटिकविमलं मानसं पश्यसि त्वं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥५॥
सोऽपश्यत् त्वाम् उरगशयनं कीदृगक्रूरभाग्यम्।
हेतुस्तत्र स्फटिकविमलं मानसं पश्यसि त्वं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥५॥
svāmyādeśaṁ hananaparamapyāharat tvatsamīpe
so'paśyat tvām uragaśayanaṁ kīdṛgakrūrabhāgyam|
hetustatra sphaṭikavimalaṁ mānasaṁ paśyasi tvaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||5||
so'paśyat tvām uragaśayanaṁ kīdṛgakrūrabhāgyam|
hetustatra sphaṭikavimalaṁ mānasaṁ paśyasi tvaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||5||
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.
प्रेमस्वरूपः - 4
योत्स्ये नाहं मम गुरुजनैः सार्धमेवं ब्रुवाणम्
पार्थं बोधस्फुरितवचनैः उद्धधार स्वशिष्यम्।
आत्मारामं समरभुवि तं सारथीभूतकृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥४॥
yotsye nāhaṁ mama gurujanaiḥ sārdhamevaṁ bruvāṇam
pārthaṁ bodhasphuritavacanaiḥ uddhadhāra svaśiṣyam|
ātmārāmaṁ samarabhuvi taṁ sārathībhūtakṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||4||
पार्थं बोधस्फुरितवचनैः उद्धधार स्वशिष्यम्।
आत्मारामं समरभुवि तं सारथीभूतकृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥४॥
yotsye nāhaṁ mama gurujanaiḥ sārdhamevaṁ bruvāṇam
pārthaṁ bodhasphuritavacanaiḥ uddhadhāra svaśiṣyam|
ātmārāmaṁ samarabhuvi taṁ sārathībhūtakṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||4||
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.
शास्त्रं वदति – 15
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.
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.
प्रेमस्वरूपः - 3
स्मृत्वा हृद्यान् उषितदिवसान् सन्निधाने गुरोस्तान्
बद्ध्वा चैले पृथुकमनयत् त्वत्समीपे कुचैलः।
मुष्टेरर्थे विततसकलश्रीप्रसादं च कृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥३॥
smṛtvā hṛdyān uṣitadivasān sannidhāne gurostān
badhvā caile pṛthukam anayat tvatsamīpe kucailaḥ|
muṣṭerarthe vitatasakalaśrīprasādam ca kṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||3||
स्मृत्वा = rememberingबद्ध्वा चैले पृथुकमनयत् त्वत्समीपे कुचैलः।
मुष्टेरर्थे विततसकलश्रीप्रसादं च कृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥३॥
smṛtvā hṛdyān uṣitadivasān sannidhāne gurostān
badhvā caile pṛthukam anayat tvatsamīpe kucailaḥ|
muṣṭerarthe vitatasakalaśrīprasādam ca kṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||3||
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.
प्रेमस्वरूपः - 2
कालिन्द्यां ते विषधरपतौ नर्तनं वीक्ष्य नागाः
पत्युः प्राणं सजलनयनाः प्रार्थयामासतुस्त्वाम्।
दृष्टं सर्वैरुरगपतये दत्तजीवं च कृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥२॥
पत्युः प्राणं सजलनयनाः प्रार्थयामासतुस्त्वाम्।
दृष्टं सर्वैरुरगपतये दत्तजीवं च कृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥२॥
kālindyām te viṣadharapatau nartanaṁ vīkṣya nāgāḥ
patyuḥ prāṇam sajalanayanāḥ prārthayāmāsatuḥ tvām|
dṛṣṭaṁ sarvaiḥ uragapataye dattajīvam ca kṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||2||
patyuḥ prāṇam sajalanayanāḥ prārthayāmāsatuḥ tvām|
dṛṣṭaṁ sarvaiḥ uragapataye dattajīvam ca kṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||2||
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.
प्रेमस्वरूपः - 1
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.
श्रीगोपीश प्रणयसुलभ त्वच्चरित्रे हि दृष्टं
गाढं प्रेम स्वकृतवचनैः वर्णनां कर्तुमीहे।
पुण्यां वीक्षामधिजिगमिषुश्चातकोऽहं च कृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥१॥
गाढं प्रेम स्वकृतवचनैः वर्णनां कर्तुमीहे।
पुण्यां वीक्षामधिजिगमिषुश्चातकोऽहं च कृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥१॥
śrīgopīśa praṇayasulabha tvaccaritre hi dṛṣṭaṁ
gāḍhaṁ prema svakṛtavacanaiḥ varṇanāṁ kartumīhe |
puṇyāṁ vīkṣām adhijigamiṣuḥ cātako'haṁ ca kṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||1||
gāḍhaṁ prema svakṛtavacanaiḥ varṇanāṁ kartumīhe |
puṇyāṁ vīkṣām adhijigamiṣuḥ cātako'haṁ ca kṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||1||
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.
श्लोकोऽयं मह्यं रोचते – 19
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.
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.
शास्त्रं वदति -14
न कुर्वीत वृथा चेष्टां न वार्यञ्जलिना पिबेत् ।
नोत्सङ्गे भक्षयेत् भक्ष्यान् न जातु स्यात्कुतूहली ।।
na kurvīta vṛthā ceṣṭāṁ na vāryañjalinā pibet|
notsaṅge bhakṣayet bhakṣyān na jātu syāt kutūhalī||
वृथा चेष्टां = unnecessary actions
जातु = never
न कुर्वीत = should not do
वारी = water
न पिबेत् = should not drink
अञ्जलिना = with hands
भक्ष्वान् = eatables
न भक्षयेत् = should not eat
उत्सङ्गे = in the lap (holding)
कुतूहली = unwanted curiosity
न स्यात् = should not have.
A person ( who wants to attain the fame) should not do any unwanted
actions, should not drink water with hands, should not eat the
eatables keeping on the lap and should not have unwanted curiosity.
नोत्सङ्गे भक्षयेत् भक्ष्यान् न जातु स्यात्कुतूहली ।।
na kurvīta vṛthā ceṣṭāṁ na vāryañjalinā pibet|
notsaṅge bhakṣayet bhakṣyān na jātu syāt kutūhalī||
वृथा चेष्टां = unnecessary actions
जातु = never
न कुर्वीत = should not do
वारी = water
न पिबेत् = should not drink
अञ्जलिना = with hands
भक्ष्वान् = eatables
न भक्षयेत् = should not eat
उत्सङ्गे = in the lap (holding)
कुतूहली = unwanted curiosity
न स्यात् = should not have.
A person ( who wants to attain the fame) should not do any unwanted
actions, should not drink water with hands, should not eat the
eatables keeping on the lap and should not have unwanted curiosity.
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