चो
चोलकेरलपाण्ड्यानां पश्यन् अनुगतिं प्रभुः।
चकार पुनराधानं धर्म्यं हुतभुजामिव॥ (यादवाभ्युदयः 22-209)
colakeralapāṇḍyānāṁ paśyan anugatiṁ prabhuḥ|
cakāra punarādhānaṁ dharmyaṁ hutabhujāmiva|| (yādavābhyudayaḥ 22-209)
Satyaki saw the kings of chola, kerala and pandya follow his instructions and so, reestablished them on the throne as (subsidiary) kings, just as how the domestic fires of agnihotra are placed back after being followed thro' with vedic mantras.
yādavābhyudayaḥ is a kavya written by Sri Vedanta Desika. It is further enhanced by Sri Appayya Dikshita's commentary. In 24 cantos, the poet describes the story of Krishna from his birth to end. The context here is - after the killing of Shishupala, Krishna marries Bhama, brings her the parijata tree, kills Paundraka and Kashi king and starts discussions on digvijaya. This happens before the Kurukshetra war. All kings of yadu dynasty agree to Krishna's decision on sending Satyaki on the journey of conquest.
The slokas within this may seem very simple, yet, without Sri Appayya Dikshita's commentary it is difficult to understand some inner meanings. For eg, here the poet says 'धर्म्यं पुनराधानं' - according to dharma, satyaki reestablished the kings. What is that dharma? Commentary here - आश्रितसंरक्षणरूपत्वात् धर्मादनपेतं तेषां तत्तद्देशे पुर्निधानं चकार. The dharma here is 'protecting those who have surrendered'. This same dharma was followed by Rama when he reestablished Vibhishana as the king of Lanka.
श्लोकोऽयं मह्यं रोचते -52
चे
चेतःक्षीरपयोधिमन्थनचलद्रागाख्यमन्थाचल-
क्षोभव्यापृतिसम्भवां जननि ते मन्दस्मितश्रीसुधाम्।
स्वादं स्वादम् उदीतकौतुकरसं नेत्रत्रयी शाङ्करी
श्रीकामाक्षि निरन्तरं परिरमत्यानन्दवीचीमयी॥
cetaḥkṣīrapayodhi-manthana-calad-rāgākhya-manthācala-
kṣobha-vyāpṛti-saṁbhavaāṁ janani te mandasmitaśrīsudhām|
svādaṁ svādam udītakautukarasaṁ netratrayī śāṅkarī
śrīkāmākṣi nirantaraṁ pariramatyānandavīcīmayī||4 - 97||
Poets describe with colors, for eg, anger is red; Smile, laugh, fame and truth are white in color.
Goddess Kamakshi's mind is like the milk-ocean, which is being churned by desire/manthara mountain. From this oean rises her smile which is like nectar. Siva's 3 eyes which resemble the waves of happiness, take pleasure in drinking this nectar again and again. When Kamakshi thinks about lord Siva, desire in her mind makes her smile beautifully. Lord Siva in turn looks at her with all three eyes and experiences immense pleasure.
चेतःक्षीरपयोधिमन्थनचलद्रागाख्यमन्थाचल-
क्षोभव्यापृतिसम्भवां जननि ते मन्दस्मितश्रीसुधाम्।
स्वादं स्वादम् उदीतकौतुकरसं नेत्रत्रयी शाङ्करी
श्रीकामाक्षि निरन्तरं परिरमत्यानन्दवीचीमयी॥
cetaḥkṣīrapayodhi-manthana-calad-rāgākhya-manthācala-
kṣobha-vyāpṛti-saṁbhavaāṁ janani te mandasmitaśrīsudhām|
svādaṁ svādam udītakautukarasaṁ netratrayī śāṅkarī
śrīkāmākṣi nirantaraṁ pariramatyānandavīcīmayī||4 - 97||
Poets describe with colors, for eg, anger is red; Smile, laugh, fame and truth are white in color.
Goddess Kamakshi's mind is like the milk-ocean, which is being churned by desire/manthara mountain. From this oean rises her smile which is like nectar. Siva's 3 eyes which resemble the waves of happiness, take pleasure in drinking this nectar again and again. When Kamakshi thinks about lord Siva, desire in her mind makes her smile beautifully. Lord Siva in turn looks at her with all three eyes and experiences immense pleasure.
शास्त्रं वदति – 24
Saastram speaks -24
पूर्वे वयसि तत् कुर्यात् येन वृद्धसुखं वसेत् ।
यावज्जीवेन तत् कुर्यात् येन प्रेत्य सुखं वसेत् ।। 58 विदुरनीतिः
pürve vayasi tat kuryät yena vèdhasukham vaset
yävajjévena tat kuryät yena pretya sukham vaset
Do that when you are young which may ensure a happy old age, and do that (good deed) during your whole life here which may enable you to live happily hereafter.
पूर्वे _ in earlier, वयसि – years, तत् कुर्यात् – do that ,येन- by which, वसेत् – live , वृद्धसुखं - during old age.
यावज्जीवेन- whole life ,तत् कुर्यात् – Do that, येन- by which, वसेत् – live, प्रेत्य सुखं – haapily after death.
According to our sanathana dharma it is believed that death does not mean destruction, but the existence of the soul continues elsewhere, where happiness or misery results according to one’s merits and de-merits performed in this world.
शास्त्रं वदति – 23
Saastram speaks -23
आचिनोति च शास्त्रार्थान् आचारे स्थापयत्यपि ।
स्वयम् आचरते यस्मात् तस्मादाचार्य उच्यते ॥
äcinoti ca çästrärthän äcäre sthäpayatyapi
svayam äcarate yasmät tasmädäcärya ucyate
The above verse says the lakshana for an aachaarya or preceptor.
He who teaches the meanings of the scriptures, puts them into practice himself, and establishes others in those aachaaras.
यः – A teacher, शास्त्रार्थान् – meanings of the scriptures , आचिनोति -imparts, अपि च – and as well, आचारे स्थापयति- practice it, यस्मात्- from which, स्वयं- he himself , आचरते -follows, तस्मात् आचार्य उच्यते – only then he is called as aachaarya ।
p.s. this sloka is taken from the book ‘AchArya’s call’. This book has the discourses of kAnchi mahAswAmigal.
These are the various terms used for a teacher.
गुरुः – गुं रुणद्धि - One who removes the ignorance which is like the darkness.
आचरते इति आचार्यः – one who follows what he preaches.
अध्यापयति इति अध्यापकः – one who teaches.
पाठयति इति पाठकः – one who teaches.
शिक्षयति इति शिक्षकः - one who teaches.
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