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.
Showing posts with label sloka. Show all posts
Showing posts with label sloka. Show all posts
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.
श्लोकोऽयं मह्यं रोचते - 42
घ
घनच्छन्नदृष्टिः घनच्छन्नमर्कम्
यथा निष्प्रभं मन्यते चातिमूढः।
तथा बद्धवद्भाति यो मूढदृष्टेः
स नित्योपलब्धः स्वरूपोऽहम् आत्मा॥ (हस्तामलकीयस्तोत्रम् 10)
ghanacchannadṛṣṭiḥ ghanacchannam arkam
yathā niṣprabhaṁ manyate cāti mūḍhaḥ|
tathā baddhavadbhāti yo mūḍadṛṣṭeḥ
sa nityopalabdhiḥ svarūpo'hamātmā||(hastāmalakiya stotram 10)
When the cloud covers the eyes, a fool says it is the sun that is covered by the cloud. In a similar way, the one whose vision is clouded by delusion, perceives the ever-present atman as bound.
This sloka is the perfect example of how simple the greatest truth can be. The cloud clouds our vision yet we say that it clouds the sun. Similarly, maya covers our vision and not the ever-luminous atman.
घनच्छन्नदृष्टिः घनच्छन्नमर्कम्
यथा निष्प्रभं मन्यते चातिमूढः।
तथा बद्धवद्भाति यो मूढदृष्टेः
स नित्योपलब्धः स्वरूपोऽहम् आत्मा॥ (हस्तामलकीयस्तोत्रम् 10)
ghanacchannadṛṣṭiḥ ghanacchannam arkam
yathā niṣprabhaṁ manyate cāti mūḍhaḥ|
tathā baddhavadbhāti yo mūḍadṛṣṭeḥ
sa nityopalabdhiḥ svarūpo'hamātmā||(hastāmalakiya stotram 10)
When the cloud covers the eyes, a fool says it is the sun that is covered by the cloud. In a similar way, the one whose vision is clouded by delusion, perceives the ever-present atman as bound.
This sloka is the perfect example of how simple the greatest truth can be. The cloud clouds our vision yet we say that it clouds the sun. Similarly, maya covers our vision and not the ever-luminous atman.
श्लोकोऽयं मया रचितम्
प्रत्यक्षे करणं त्वगाद्यविरलाः षट्संख्यकाः देहिनां
पञ्चैतेषु बहिर्गतां न हि सदाप्यक्षीणरूपास्तथा।
षष्ठं यन्मन इत्यगोचरगतिश्चित्रं भवेत्तद्बहि-
र्व्यापारेण विनैव तुष्टिमतुलां दत्वापि नो नश्यति॥
pratyakṣe karaṇaṁ tvagādyaviralā ṣaṭsaṁkhyakā dehināṁ
pañcaiteṣu bahirgatāṁ na hi sadāpyakṣīṇarūpāstathā|
ṣaṣṭhaṁ yanmana ityagocaragatiścitraṁ bhavettadbahi-
rvyāpāreṇa vinaiva tuṣṭimatulāṁ datvāpi no naśyati||
There are 6 senses thro' which we perceive objects of the world. They are (according to Nyaya philosophy) eye, ear, nose, tongue, skin and mind. Among these the first five traverse outside and as age catches up they become weaker and weaker. But this sixth sense Manas whose tracks are untraceable, is not visible to the outside world, gives immense pleasure, and yet, is not destroyed or weakened at any point in our life.
पञ्चैतेषु बहिर्गतां न हि सदाप्यक्षीणरूपास्तथा।
षष्ठं यन्मन इत्यगोचरगतिश्चित्रं भवेत्तद्बहि-
र्व्यापारेण विनैव तुष्टिमतुलां दत्वापि नो नश्यति॥
pratyakṣe karaṇaṁ tvagādyaviralā ṣaṭsaṁkhyakā dehināṁ
pañcaiteṣu bahirgatāṁ na hi sadāpyakṣīṇarūpāstathā|
ṣaṣṭhaṁ yanmana ityagocaragatiścitraṁ bhavettadbahi-
rvyāpāreṇa vinaiva tuṣṭimatulāṁ datvāpi no naśyati||
There are 6 senses thro' which we perceive objects of the world. They are (according to Nyaya philosophy) eye, ear, nose, tongue, skin and mind. Among these the first five traverse outside and as age catches up they become weaker and weaker. But this sixth sense Manas whose tracks are untraceable, is not visible to the outside world, gives immense pleasure, and yet, is not destroyed or weakened at any point in our life.
श्लोकोऽयं मया रचितम्
श्लोको रचितो मित्रेण मोहो जातो रचनया।
प्रोत्साहितो हि मे हृदा श्लोकश्चोक्तो हि मे गिरा।।
My friend wrote a sloka, impressed by the sloka and motivated by my mind. My words turned into a sloka.
प्रोत्साहितो हि मे हृदा श्लोकश्चोक्तो हि मे गिरा।।
My friend wrote a sloka, impressed by the sloka and motivated by my mind. My words turned into a sloka.
श्लोकोऽयं मया रचितम्
लिखति लिखति बालो पद्यमेकैकमेव
ललित वचनसाकं ब्लोगमापूरितं हि ।
मनसि चलित वेगो प्रेरयत्यात्म बुद्धिं
मिलित विविध वृत्तं ब्लोगमेतन्निबद्धम् ।।
बालः = child (of sanskrit) writes slokas one by one by using soft words to fill in the Blog. And the enthusiasm of the mind leads to improve his/her intellect. The child writes the blog with different kind of slokas in different meters.
ललित वचनसाकं ब्लोगमापूरितं हि ।
मनसि चलित वेगो प्रेरयत्यात्म बुद्धिं
मिलित विविध वृत्तं ब्लोगमेतन्निबद्धम् ।।
बालः = child (of sanskrit) writes slokas one by one by using soft words to fill in the Blog. And the enthusiasm of the mind leads to improve his/her intellect. The child writes the blog with different kind of slokas in different meters.
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