श्रीमद्भागवतपुराणकथाः - कुन्तीस्तुतिः ३

गोप्याददे त्वयि कृतागसि दाम तावद्
या ते दशाश्रुकलिलाञ्जनसम्भ्रमाक्षम् ।
वक्त्रं निनीय भवभावनया स्थिततस्य
सा माम् विमोहयति भीरपि यद्बिभेति ॥1.8.31
गोपी — the cowherd lady (Yasoda)
आददे — took up
दाम — rope
त्वयि — on You
कृतागसि — creating disturbances (by breaking the butter pot)
तावत् — at that time
ते — Your
या दशा — that situation
अक्षम् — eye
अञ्जन — ointment (disturbed)
अश्रुकलिल — being flooded with tears
सम्भ्रम — perturbed
वक्त्रम् — face
निनीय — downwards
भयभावनया — by pretentions of fear
स्थितस्य — standing
भीः अपि — (and ) even ‘fear’ personified
बिभेति — is afraid.
यत् — of whom
सा— that (plight of yours)
विमोहयति — bewilders
माम् — me
Krishna pretends to be afraid when his mother threatens with punishment after upsetting all the butter pots. In this aspect of being afraid, He can only pretend to be overcome with fear since He knows not what fear may actually feel like… Isn’t he the Lord who grants ‘अभयम्’ to all those surrender unto Him? Kunti is very amused by Krishna’s display of fear, all the more, because even fear personified is afraid of Him and his devotees.

श्रीमद्भागवतपुराणकथाः - कुन्तीस्तुतिः २

जन्मैश्वर्यश्रुतश्रीभिर्एधमानमदः पुमान् ।

नैवार्हत्यभिधातुं वै त्वामकिञ्चनगोचरम् ॥1.8.26

पुमान् - the person

जन्म-ऐश्वर्य-श्रुत-श्रीभिः - (who) by the possession of birth, opulence, education and beauty

एधमानः - (and) progressively increasing

मदः - intoxication

वै - certainly

न एव - never

अर्हति - deserves

अभिधातुं - to address

त्वां - You

अकिञ्चनगोचरम् - who is easily approachable for the materialistically famished

Says Kunti, It is not possible for the self-important person, who is materially satiated, to remember the lord with as feeling and sincerity as the impoverished and suffering. Hence Kunti prays for calamities to beset her so that she may always remember the lord with total sincerity and a feeling of helplessness.

श्रीमद्भागवतपुराणकथाः - कुन्तीस्तुतिः

Kunti, the mother of the Pandavas was one of Krishna’s aunts. Needless to say she loved Krishna, as Devaki or Yashoda might love Him. Apart from her मातृभावः, she had, early on in her life, begun to look up to Sri Krishna as the savior of her sons, Pandavas and Draupadi and their progeny. The Lord was with them, at all major instances, as the story unfolded. Here it was, after the war when Yudhishtira was proclaimed king. Just as the Lord was preparing to leave for Dwaraka after the Mahabharata war, He yet again, saved the unborn son of Uttarakumari, daughter-in-law of Arjuna, on whom the powerful brahma missile was released by Ashwattama. Kunti, overcome by emotion on hearing that their savior Sri Krishna had saved the unborn offspring of the Kuru dynasty, praises him with words of gratitude.

विपदः सन्तु ताः शश्वत्तत्र तत्र जगद्गुरो ।

भवतो दर्शनम् यत्स्यादपुनर्भवदर्शनम् ॥ 1.8.25

जगद्गुरो - O lord of the Universe

सन्तु - let there be

विपदः - calamities

शश्वत् - again and again

तत्र तत्र - here and there

भवतः - your

दर्शनम् - meeting

यत् - that

स्यात् - which is

अपुनः - not again

भवदर्शनम् - seeing the repetition of birth and death

In this verse, which is a part of Kunti’s stuti of Sri Krishna in Canto 1, Chapter 8 of श्रीमद्भागवतम्, she asks the Lord for more calamities in her life, since calamities give her the opportunity to see the Lord more often.

It may seem a contradiction that Kunti asks for more calamities in her life, since every being wishes for happiness in his/her life, but in Kunti’s case, she who has tasted the bliss of the Lord’s presence through each and every calamity, the word calamity loses its bitterness and implies that SriKrishna’s sweet presence would instead take its place.

वैराग्य पञ्चकम् - 1

क्षोणीकोणशतांशपालनकलादुर्वारगर्वानल
क्षुभ्यक्षुद्रनरेन्द्रचाटुरचनाधन्यान् न मन्यामहे।
देवं सेवितुमेव निश्चिनुमहे योऽसौ दयालुः पुरा
धानामुष्टिमुचे कुचेलमुनये दत्ते स्म वित्तेशताम्॥1॥

क्षोणीकोण = Small part of the earth, शत अंश = one-hundredth (of that part), पालन कला = art of protecting, दुर्वार = uncontrollable, गर्व अनल = arrogance like fire, क्षुभ्यत् = agitated, क्षुद्र नरेन्द्र = small king, चाटु रचना = praises, धन्यान् = honoured ones, न मन्यामहे = we do not consider, पुरा = once, यः असौ = he who, दयालुः = kindhearted, धाना मुष्टिमुचे = for a hand-full of dry puffed rice, कुचेलमुनये = to the sage Kuchela, वित्तेशताम् = Status of Kubera, दत्ते स्म = gave, देवम् सेवितुम् एव = only to salute that lord, निश्चिनुमहे = we decided.

Sri Vedanta Deshika illustrates why we should pray to Lord Krishna.
Sri Desika says, "We do not bother ourselves with uncontrollable kings, who are very arrogant (like fire), due to the power of ruling a bit of the earth. We (the learned ones) will praise only that god, who gave the status of Kubera, the lord of wealth, to the sage Kuchela, in exchange for just one handful of flattened rice."

In those days, scholars would honor gods rather than beg from kings even in dire circumstances. Although we pray to Krishna only for moksha, worldly riches can be attained automatically by worshipping him.

कविः 11

श्रीजगन्नाथ पण्डितः
अयं कविरेव पण्डितराजः इति विशेषेण प्रसिद्धः।पेरुभट्टाख्यस्य शास्त्रज्ञस्य पुत्रः श्रीजगन्नाथपण्डितः।अयं कविः भट्टोजिदीक्षित अप्पय्य दीक्षितयोः समकाले एव अवसत् इतिग्रन्थेभ्यः ज्ञातुं शक्यते। एष कविः दिल्लीनगरस्य राज्ञः शहजहानात् “पण्डितराज ” बिरुदः प्राप्तः।
अनेन कविना बहवः ग्रन्थाः विरचिताः। तेषु रसगङ्गाधरः दिङ्मात्रम् विज्ञेयः।
आलङ्कारिकाणाम् अलङ्कारः अयं ग्रन्थः। अप्पय दीक्षितेन विरचित
चित्रमीमांसायाः खण्डनरूपः “चित्रमीमांसा खण्डनम् ” इति ग्रन्थः।एवं भट्टोजि
दीक्षितेन विरचित मनोरामा खण्डन ग्रन्थः “मनोरमाकुचमर्दनम्”। सुधालहरी,
यमुनालहरी , अमृतलहरी, प्राणाभरणम् इत्यादयः ग्रन्था अपिअनेन कविना
लिखितः इति श्रूयते। कवेः अन्तिम कालः वाराणसी प्रदेशे एव असीत् इति
च श्रूयते॥

श्लकोऽयं मह्यं रोचते – 65

तरङ्गफेनभ्रमबुद्बुदादि सर्वं स्वरूपेण जलं यथा तथा ।

चिदेव देहाद्यहमन्तमेतत् सर्वं चिदेवैकरसं विशुद्धम् ॥ (विवेकचूडामणि- 390 )

taraìgaphenabhramabudbudädi sarvam svaroopeëa jalam yathä tathä

cideva dehädyahamantametat sarvam cidevaikarasam viçuddham


Wave, foam, bubbles- all these are nothing but water in reality. So this body and all are nothing but consciousness- the one pure consciousness.


It is only the pure consciousness that appears in different forms

श्रीमद्भागवतपुराणकथाः - गजेन्द्रमोक्षः - 3(concluded)

सोऽन्तःसरस्युरुबलेन गृहीत आर्तो
दृष्ट्वा गरुत्मति हरिं ख उपात्तचक्रम् ।
उत्क्षिप्य साम्बुजकरं गिरमाह कृच्छ्रान्
नारायणाखिलगुरो भगवन्नमस्ते ॥
सः – He (Gajendra)
अन्तःसरसि – in the water
उरुबलेन – with great force
गृहीतः – who was captured (by the crocodile)
आर्तः - severely suffering
दृष्ट्वा - on seeing
हरिं – Lord Vishnu
गरुत्मति – on the back of Garuda
उपात्तचक्रम् – with his discus ready
उत्क्षिप्य - raising
साम्बुजकरम् – his trunk along with a lotus flower
गिरमाह – uttered the words
कृच्छ्रात् – with great difficulty
नारायण – O Lord Narayana
अखिलगुरो – O Universal Lord
भगवन् – O Supreme person
नमस्ते – salutations to you

Gajendra, even though being an animal cried out to the Supreme Lord when he was mortally captured by the crocodile in the lake. His plea was to relieve him from his current pain and all future bondages. His stuti in the 8th canto 3rd chapter of Srimadbhagavatam, brims with Advaita philosophy. What also strikes the reader is his lack of anger towards his visible mortal enemy, the crocodile. Instead he directs his thoughts to relieving himself from bondage of births and deaths and surrenders to the Supreme Being, the Lord of the Universe, who treats all alike, who alone is capable of granting his wishes. This being said, Gajendra, even in his pain, offers a lotus flower to the Lord who has appeared to save him. Perhaps nothing more is reachable to him, it is truly moving that he thought of offering something very simple yet demonstrating his trust and affection to the Lord. Likewise, we are all small in stature, but no offering of love of ours to the Supreme being is too small. Guess that proves Its magnanimity all over again.

श्रीमद्भागवतपुराणकथाः - गजेन्द्रमोक्षः - 2

मादृक्प्रपन्नपशुपाशविमोक्षणाय मुक्ताय भूरिकरुणाय नमोsलयाय |
स्वांशेन सर्वतनुभृन्मनसि प्रतीत प्रत्यक्दृशे भगवते बृहते नमस्ते |
मादृक् — like me
प्रपन्न — surrendered
पशु — an animal
पाश — from entanglement
विमोक्षणाय — unto He who releases
मुक्ताय — unto the Supreme, who is untouched by the contamination of material nature
भूरिकरुणाय — who is unlimitedly merciful
नमः — I offer my respectful obeisance
अलयाय — who is never inattentive or idle (for the purpose of my deliverance)
स्वांशेन — by Paramatma
सर्व — of all
तनुभृत् — the living entities embodied in material nature
मनसि — in the mind
प्रतीत — who are acknowledged
प्रत्यक्दृशे — as the direct observer (of all activities)
भगवते — unto the Supreme Personality of Godhead
बृहते — who is unlimited
नमः — I offer my respectful obeisance
ते — unto You.


Gajendra appeals to His mercy in relieving his (and of others similar to him) bondage in this mundane world. He reiterates that the Lord resides in all beings (including himself and the crocodile) and who is witness to all that happens. Most importantly, only he who is free from bondage himself can offer that to his others. Only the Lord can be called as a mukta. Luckily for Gajendra, (and for all of us) He is verily the ocean of mercy.

श्रीमद्भागवतपुराणकथाः - गजेन्द्रमोक्षः - 1

Gajendra, the king of elephants lived in the mountain Trikuta. He wandered its peaks along with his herd. There was a lake and one day, he entered its cool fragrant waters to quench his thirst when he was caught by a crocodile. Gajendra’s herd tried to help him out but were unable to, and they walked away leaving him to face death alone. After a long time, being thus caught, even though being stout, he weakened in strength. However the crocodile being aquatic was going on strong. Gajendra pondered a while over his situation and decided to surrender to the Supreme soul whose devotees do not have any peril from Death.

He thought of the Supreme Godhead, about whom he had learnt in his previous birth. “I surrender unto You, O lord, who is all-pervading, who protects this Universe taking many avatars. Let that lord, who resides within all beings, protect me. I offer my respectful obeisance unto the Supreme Personality of Godhead, by whose illusory energy the jiva, who is part and parcel of God, forgets his real identity. I take shelter of the Supreme Personality of Godhead, whose glories are difficult to understand.”

Says Gajendra:

न यस्य देवा ऋषयः पदं विदुर्जन्तुः पुनः कोऽर्हति गन्तुमीरितुम् |
यथा नटस्याकृतिभिर्विचेष्टतो दुरत्ययानुक्रमणः स मावतु ||

na yasya devā åñayaù padam vidurjantuù punaù ko.arhati gantuméritum

yathä naöasyäkåtibhirviceñöato duratyayäkramaaù sa mävatu

यस्य — of whom
न — neither
देवाः — the demigods
ऋषयः — great sages
विदुः — can understand
पदं — position
जन्तुः — (unintelligent) living beings like animals
पुनः — again
कः — who
अर्हति — is able
गन्तुं — to enter (into the knowledge)
ईरितुं — or to express by words
यथा — just as
आकृतिभिः — by bodily features
नटस्य — of the artist
विचेष्टतः — dancing in different ways
दुरत्यय — very difficult
अनुक्रमणः — His movements
सः— may that Supreme Personality of Godhead
अवतु — may give His protection.
मा — unto me

The actions and movements of the Supreme God cannot be understood even by demigods and sages. What to say of mere animals like me!

श्रीमद्भागवतपुराणकथाः

Stories from Bhagavatam

नूतनतया एकम् आवलिं श्रीमद्भागवतपुरणविषये आरब्धुम् इच्छा वर्तते। भागवते श्रीकृष्णस्य चरितं तस्य कथाः चैव प्रसिद्धाः। परन्तु तस्मिन् पुण्यपुराणे अनेकाः अन्यकथाः ज्ञानोद्धीपकाः स्फूर्तिदायकाः जीवनोद्धारकाश्च बह्व्यः सन्ति। ताः उद्धृत्य अत्र शुष्करूपेण लिखितुं प्रयतामहे।

A new series is underway with stories from Bhagavatapurana. We have invited a guest blogger, Aparna Ganapathy, who has completed her M.A. in Sanskrit, to contribute to this series.

Srimadbhagavatam is a very popular purana and is one among the principle 18 compiled by Sri Veda Vyasa. The purana owes its popularity to the stories and leelas of Lord Krishna which forms the 10th skandha of the total 12. The rest of the skandhas of Srimadbhagavatam contains many beautiful value based stories like that of Gajendra moksha, Prithu, Dhruva, the dasavataras, Sage Markandeya, etc.

This series will focus on the lesser known stories from Srimad Bhagavatam.

श्लकोऽयं मह्यं रोचते – 64

ज्ञ

ज्ञाने मौनं क्षमा शक्तौ त्यागे श्लाघाविपर्ययः ।

गुणाः गुणानुबन्धत्वात्तस्य सप्रसवा इव ॥

jïäne mounam kçamä çaktou tyäge çläghä viparyayaù

gunäù guëänubandhatvät tasya saprasaväù iva


The above verse is from the 1st canto of kälidäsa’s raghuvamça that describes the great qualities of king dilépa.


Opposite qualities remained naturally with one another, like good brothers, in the case of king dilépa. First let’s see the behaviour and attitude of people possessing great virtues in general.


A ज्ञानिन् or a knowledgeable person usually tempted to show off his knowledge when needed and at times even out of turn; a strong person likes to punish severely the inferior ones; a charitable person loves to boast of his charities.


But in the case of king dilépa it is totally different. The king though learned he was, was shy like a maiden, though powerful and courageous, he forgave his enemies and though generous and liberal while giving gifts he averse to refer them.


ज्ञाने- in knowledge , मौनम् - silence, शक्तौ- in power, क्षमा-forgiveness, त्यागे- charity, श्लाघाविपर्ययः - absence of boasting, तस्य गुणाः- His qualities, गुणानुबन्धत्वात् – associated with other qualities (of an opposite nature),

सप्रसवा इव – like brothers (born from the same source).

वैराग्यपञ्चकम् - प्रस्तावः

Vairagyapanchakam is a small set of 5 verses written by Sri Vedanta Desika. An attempt has been made to explain these verses over the next few weeks.

Sri Vedanta Desika lived in Kanchipuram. Seeing his poverty, his childhood friend and a great advaitic scholar Sri Vidyaranya invited him to Vijaya nagara empire where he was a scholar honored by the royalty. But Sri Desika denied the offer as he was not interested in materialistic pleasure or riches. He thought it was better to praise the Omnipresent and Omniscient God than a mortal king.

Sri Desika replied to his friend Vidyaranya in 5 verses why he preferred the wealth of bhakti to perishable riches of kings.

शास्त्रं वदति -34

Saastram speaks – 34


यदि चेदप्यसम्बन्धो मित्रभावेन वर्तते ।

स एव बन्धुस्तन्मित्रं सा गतिस्तत्परायणम् ॥


yadi cedapyasambandho mitrabhävena vartate

sa eva bandhustanmitram sä gatistatparayaëam


He, who remains as a good friend even without the blood relation, is said to be a relative, good friend, a real refuge and a protector.


यदि – If , असम्बन्धो अपि – Though not related, मित्रभावेन- friendly, वर्तते-remains , सः एव – He only is , बन्धुः – is a relative, तन्मित्रम् - friend, सा गतिः – refuge, तत्परायणम् - a protector.

भक्तिः - Bhakti or devotion

What is Bhakti? It can be generally translated as devotion and Webster gives 'religious fervour' as its meaning. Does this mean that atheists cannot have devotion? How can explain this to different people from different walks of life? Most of all, how can we explain this to children who are influenced by what their parents think?

Theists - It is very easy to reach out to theists and say: devotion or bhakti is that belief that you have in God which directs certain actions (puja, prayers etc) in your everyday living.

Atheists - One has to leave out God equation and explain devotion in terms of concentration on activities close to one's heart.

Children - Now this is the tricky part. Children are always forever trying to assess what to take forward to their adult years. Some children don't want to believe in God because their parents don't believe and their acceptance is of utmost importance. Some children implicitly believe what their parents say. Yet others are skeptical and more inclined to go by what their teacher says.

का इयं भक्तिर्नाम? शङ्करभगवत्पादाः विवेकचूडामणौ वदति –
मोक्षकारणसामग्र्यां भक्तिरेव गरीयसी।
स्वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते॥ 31॥
मोक्षसाधनाय ये ये मार्गाः वर्तन्ते तेषु भक्तिरेव श्रेष्ठा। सा च भक्तिः स्वस्य स्वरूपस्य अनुस्यूतचिन्तनमेव इति अभिधीयते।
“Among the different paths to attain moksha, bhakti is the greatest. And this bhakti is defined as the uninterrupted contemplation of one’s true nature”, says Shri Adi Shankara in his Vivekachudamani.

A very passionate and realistic definition of bhakti is given by Shri Madhusudana Sarasvati in Bhaktirasāyanam.
द्रुतस्य भगवद्धर्माद् धारावाहिकतां गता।
सर्वेशे मनसो वृत्तिः भक्तिरित्यभिधीयते॥3॥
Mind when it surrounds the Lord in a continuous manner is defined as bhakti.
चित्तद्रव्यं हि जतुवत् स्वभावात् कठिनात्मकम्।
तापकैर्विषयैर्योगे द्रवत्वं प्रतिपद्यते॥4॥
The mind is like wax, hard by nature. It melts due to various reasons like anger, lust, friendship, jealousy etc.
द्रवतायां प्रविष्टे सद् यत् काठिन्यदशां गतं।
चेतः पुनर्द्रुतौ सत्यामपि तन्नैव मुञ्चति॥8॥
At that point if the form of Shri Krishna or any Ishta devata is put in the mind, then when the wax hardens the form of the Lord cannot be removed from the mind. It remains there for ever.

श्लोकोऽयं मह्यं रोचते – 63

जे

जेतारं लोकपालानां स्वमुखैरर्चितेश्वरम् ।

रामस्तुलितकैलासमरातिं बह्वमन्यत ॥

jetäram lokapälänäm svamukhairarciteçvaram

rämastulitakailäsamarätim baùvamanyata

The above çloka is from the 12th canto of raghuvamça of kälidäsa.


räma thought highly of his enemy rävaëa, the conqueror of the guardians of the worlds, who had worshipped Lord çiva by offering his own heads and who had balanced the kailäsa mountain.


लोकपालानां – lokapäla or dik päla who guard the eight quarters, जेतारं - conqueror , स्वमुखैरर्चितेश्वरम् – who offered his head to lord çiva , तुलितकैलासमरातिं – enemy rävaëa ( who could move the kailäsa mountain itself), रामः - räma , बह्वमन्यत - consider great.


Why räma considered rävaëa as a great person, though he abducted sita.

Here poet kälidäsa quotes three incidents that justify räma’s thought process.

1 the lokapalas or dikpaalas are the eight, guarding the eight quarters. They are the इन्द्रो वह्निः पितृपतिर्नैर्ऋतो वरुणो मरुत्।

कुबेरः ईशः पतयः पूर्वादीनां दिशां क्रमात्॥ The great rävaëa conquered them easily.


2 The ten- headed rävaëa performed penance at gokarna for ten thousand years, offering one head at the end of a thousand years. When he was about to cut off his tenth head, Brahma appeared before him and gave him the boon that he will not be killed by divine or semi- divine beings. So Vishnu has to come to the earth as räma, a human being, to kill rävaëa.


3 Once rävaëa had gone to kailäsa to seek the blessings of lord çiva. Nandin, the guard, stopped the entry of rävaëa. rävaëa enraged, wanted to lift the whole of kailäsa mountain, but çiva by merely pressing his thumb down kept kailäsa in its place.

It is also said –‘Never underestimate your enemy’.

श्लोकोऽयं मह्यं रोचते - 62

जु


जुगोप आत्मानम् अत्रस्तो भेजे धर्मम् अनातुरः।
अगृध्नुः आददे सः अर्थम् असक्तः सुखम् अन्वभूत्॥(रघुवंशः सर्गः‍ 1 श्लोकः 21)
Jugopa ātmānam atrasto bheje dharmam anāturaḥ
Agṛdhnuḥ ādade saḥ artham asaktaḥ sukham anvabhūt

जुगोप – protected
आत्मानम् – himself
अत्रस्तो – without fear
भेजे – adhered
धर्मम् – dharma
अनातुरः – without being worried
अगृध्नुः – without being greedy
आददे – took
सः – He
अर्थम् – wealth
असक्तः – without attachment
सुखम् – happiness
अन्वभूत् – experienced

King Dilipa protected himself, not out of fear. Protecting oneself is the first and foremost duty of king.
He adhered to dharma not because he was worried. Performing dharma is inherently good and hence he adhered to the path of righteousness.
He took wealth not out of greed. He wanted to serve his people with the taxes that they paid him.
Further, he experienced happiness without attachment. In सांख्य philosophy, purusha or the soul is described as पुष्करपलाशवत् निर्लेपः – as unattached as a water droplet on palasha.

श्लोकोऽयं मह्यं रोचते – 61

जी

जीवितावधि वनीयकमात्रैर्याच्यमानमखिलैः सुलभं यत् ।

अर्थिने परिवृढाय सुराणां किं वितीर्य परितुष्यतु चेतः ॥ (5, 81)


jévitävadhi vanéyakamätrairyäcyamänamakhilaiù sulabham yat

arthine parivåòhäya suräëäm kim vitérya parituñyatu cetaù


दमयन्तीस्वयम्वरार्थं गच्छन्तः सुराः, मार्गे नलं दृष्ट्वा तमुद्दिश्य प्रार्थितवन्तः । तदा तेषां वचनानि श्रुत्वा नलः एवम् अचिन्तयत्- 'समस्तैरपि पात्रलक्षणरहितैः याचकैः प्राणपर्यन्तं याचितं यद्वस्तु मत्सकाशात् सुलभतया लभ्यते । परन्तु इदानीं याचकाय सुराणां प्रभवे इन्द्राय किं दत्वा मम च अन्तःकरणं सन्तुष्टं भवतु।'


The above verse is from sri Harsa’s Naishadham.


The gods meet Nala on the way as he proceeds to the city of kundina to attend Damayanti’s svayamavara. They greet Nala and announce that they have a favour to ask him. Nala’s heart overflows with sentiments of generosity and self sacrifice at the thought of gods coming to him as suppliants.


He says – ‘As anybody who seeks a favour from me will easily receive anything that he asks for up to my life, but now by giving which gift will my heart be content when the suppliant is the lord of gods?’


अखिलैः – By all, वनीयकमात्रैः those who beg, याच्यमानं- by seeking, सुलभं यत्-easily , जीवितावधि – up to one’s life ,अर्थिने – one who seeks , सुराणां of the gods, परिवृढाय- to the lord , किं वितीर्य- by giving , चेतः – my mind , परितुष्यतु – will be happy.

Sanskrit Quiz - 5

भारतीय-ऐतिहासिक-कथासु पञ्च जनाः एव मृत्युदर्शनात् परं जीवन्तः आसन् इति प्रसिद्धम्। के ते?

In Indian mythological stories only five people are famous for being alive even after meeting death. Who are they?

Send the answers to aarathi.bala@gmail.com

शास्त्रं वदति -33

Saastram speaks – 33

प्रियो भवति दानेन प्रियवादेन चापरः ।

मन्त्रं मूलबलेनान्यो यः प्रियः प्रिय एव सः ॥

priyo bhavati dänena priyavädena cäparaù

mantram moolabalenänyo yaù priyaù priya eva saù

In this world, people remain dear to us either by receiving gifts or by our pleasing words and can also make them dear to us by the force of ritual recitation of verbal charm or spell. But people who genuinely like us will always be close to us.

दानेन- by gifts, प्रियो भवति- are close, च - and, प्रियवादेन- by pleasing words, अपरः-Others, मन्त्रं मूलबलेन – by the magic spell, अन्यः - others, यः प्रियः one who is close, प्रिय एव सः – will always be close.

We can relate ourselves to each and every verse of the text vidura neeti

शास्त्रं वदति- 32

Saastram speaks – 32



यान्ति न्यायप्रवृत्तस्य तिर्यङ्कोऽपि सहायताम् ।

अपन्थानं तु गच्छन्तं सोदरोऽपि विमुञ्चति ॥

yänti nyäyapravåtasya tiryaìkopi sahäyatäm

apanthänam tu gacchantam sodaropi vimuïcati


If a person walks in the path of dharma even the animals would support him. But if he adopts the path of adharma, then his own brothers will desert him.

न्यायप्रवृत्तस्य- One who walks in the path of dharma or righteousness, तिर्यङ्कोऽपि- even the animals, (This word refers to animals as they go horizontally).

सहायताम् यान्ति – go for help , अपन्थानं तु- in the adharma way, गच्छन्तं- goes, सोदरोऽपि- even his own brothers, विमुञ्चति- leave.

The story of rämäyaëa will be the correct example for the above verse.Räma followed the path of virtue, hence the monkeys helped him. rävaëa adopted the wrong path so he lost the support of his own brother.


Sanskrit Quiz- 4 (Answers)

Sakuntala, Anasuya, Priyamvada, Gowtami.



शकुन्तला , अनसूया , प्रियम्वदा , गौतमी



These five are the female characters from kaalidasa's Abhignyana sakuntalam .

शास्त्रं वदति-31

Saastram speaks- 31

(This sloka is the continuation of the previous sloka)


सोऽस्य दोषो न मन्तव्यः क्षमा हि परमं बलम् ।

क्षमा गुणो ह्यशक्तानां शक्तानां भूषणं तथा ॥

soasya doño na mantavyaù kñamä hi paramam balam

kñamä guëo hi açaktänäm çaktänäm bhüñaëam tathä



That defect, however, should not be taken into consideration, as, forgiveness is a great power. Forgiveness is a virtue of the weak, and an ornament of the strong.


सः – That man(who has a forgivable nature) , अस्य- for him, दोषः- this fault or defect न मन्तव्यः- should nor care or consider, हि- because, क्षमा- forgiveness, परमं- great, बलम् – power or strength, हि – but, अशक्तानां- for an incapable or a weak person, क्षमा- forgiveness, गुणो- is virtue or a quality, शक्तानां- for capable people or for strong ones, क्षमा- forgiveness, भूषणम् is an ornament (that embellishes or brightens their character)


क्षमा शस्त्रं करे यस्य दुर्जनः किं करिष्यति’ – ‘What can a wicked person do to him who carries the weapon of forgiveness in his hand.’