साहित्यशास्त्रे व्याख्यातॄणां स्थानमतीव महत्त्वं वहति । तैर्विना काव्यानुसन्धानं न शक्यते । किन्तु तेऽपि कवयः अत एव तैरेवम् अत्यद्भुतरीत्या कवीनां मनस्सु विद्यमानानि रत्नानि उद्धृत्य श्रोतॄणामानन्दाय ददति । तेषु प्रथमतया मल्लिनाथसूरिः स्वीक्रियते मया अत्र -
अहंयुः - The arrogant one
नीलकण्ठदीक्षितैः स्वस्मिन् महाकाव्ये शिवलीलार्णवे —
यानेव शब्दान् वयमालपामो यानेव चार्थान् वयमुल्लिखामः ।
तैरेव विन्यासविशेषभव्यैः संमोहयन्ते कवयो जगन्ति ॥१३॥
Using the same words and meaning that we use, a poet places them in a particular arrangement and mesmerizes the world.
Yet, he introduces us to some new words, words that are not commonly seen in other works. One such is अहंयुः ।
अहंयुः - अहम् अस्य अस्ति - अहङ्कारयुक्तः ।
अहंशुभमोर्युस् - ५/२/१४० इति युस्
एतादृशान् शब्दान् उपयुज्य वयमालपामः किम् ? प्रायः नीलकण्ठदीक्षितस्य समये साधारणतया उपयुक्ताः शब्दाः अधुना अस्माकम् अपरिचिताः इति मन्ये ।
Navarathri Stotra Series - मूकपञ्चशती
https://www.youtube.com/playlist?list=PLhFBbqHpypEryBaR0-J0JtvNuESsee7N7
प्रतिदिनम् 6pm Pacific time साक्षात्प्रसारः क्रियते । एतावत् पर्यन्तं पञ्च भाषणानि समाप्तानि । पञ्च अवशिष्टानि । प्रत्येकस्मिन् भाषणे दश श्लोकान् यावतः उद्धृत्य कवितास्वादं कर्तुं कारयितुं च यते । अद्यतनीयभाषणस्य लिङ्क्
https://www.youtube.com/watch?v=5VuMsVyxFgE&ab_channel=LecturesonSanskrittexts
मूककवेः विषये पूर्वलिखितमिदम् http://samskrute.blogspot.com/2009/02/1.html
आधाराधेयभावः
न्यायमते आधाराधेयभावावगमनम् सर्वाधारतया मन्यते । हितोपदेशे अतिरासिक्यरूपेण उदाहरणमुल्लिख्य आधाराधेयभावः वर्णितः दृश्यते ।
शुकनासोपदेशः - Session 01
Śukanāsa's advice to Chandrāpīḍa - a nugget from Kādambari written by Bāṇabhaṭṭa - I would have read this section a couple of times over the years, taught it too. Yet, it adds one more layer of understanding every time!!
भाषा , व्याकरणम् , साहित्यशास्त्रम् , वेदान्तम् , जीवोपायः इति अनन्ताः विषयाः अधिगन्तव्याः अस्मात् गद्यकाव्यात् ।
कविः 12
श्रीमहेन्द्रविक्रमपल्लवः
श्रीमहेन्द्रविक्रमः
इति सुप्रसिद्धः पल्लवराजा संस्कृतकविरपि आसीत् ।संस्कृतसाहित्ये
हास्यरसयुक्तानि
नाटकानि विरलान्येव। “हासो
हि नाम अनौचित्यपरिहासविरहः”। तेषु
नाटकेषु महेन्द्रविक्रमपल्लवप्रणीतं “मत्तविलासप्रहसनं” नाम नाटकम् मनोरञ्जकं भवति ।
दशरूपकेषु “प्रहसनमिति”
एकाङ्कयुक्तमिदं रूपकम् । अस्मिन् रूपके कवेः
अतिप्रशंसनीया शैली वर्तते । तस्मिन्
काले विद्यमानानां धर्माणां विवरणं, अस्य
प्रहसनस्य पात्रद्वारा, परस्परवाक्कलहरूपेण
च वर्णितमनेन कविना।
“सत्यसोमन्” इति शैवमतानुयायिन् परन्तु कापालिकः, “पाशुपतः” इति
शैवमतानुयायिन् तथा च “नागसेना” इति बौद्धभिक्षुः इति एतानि मुख्यपात्राणि।
एकस्मिन् श्लोके
कपालिन् सत्यसोमन्, देवं बुद्धं, बौद्धमतस्थापिनम् ,अस्माकं
शास्त्रस्तेयरूपेण वर्णितवान्
।
वेदान्तेभ्यो गृहीतार्थान् यो महाभारतादपि ।
विप्रान् मिषतामेव कृतवान् कोषसञ्चयान् ।।
आहृत्य, इदं
प्रहसनं हास्यरसरसिकानां कृते अतिरुचिकरं भवति ।
Poet
Mahendra
Vikrama Pallava
Mahendra
Vikrama Varman, one among the outstanding rulers of Pallava dynasty was also a
Sanskrit poet and well versed in the Language.
The
great Pallava king was the author of the text ‘Matta Vilasa Prahasanam’. Among
the ten types of Rupakam in Sanskrit this text falls under the ‘Prahasanam’
type which has the hasya rasa or the sentiment of comedy in Sanskrit.
Though
the King’s authorship is attributed to two or three more texts in Sanskrit, due
to insufficient source or doubtful references, no conclusions can be arrived
at.
The
authorship of ‘Matta Vilasa Prahasanam’ is enough to earn him a unique place in
the history of Sanskrit Literature.
Books
based on comedy or Haasya in Sanskrit literature are very few in number. ‘MattaVilasa’ is a short piece with one act.
The
Characters belong to various religious sects of the time and they point to the
degeneration of the religious practices which were reduced to mockery. The
characters Satya Soma was a Kapalin or a Saiva Mendicant, Babrukalpa was a
Pasupata or a Saiva Monk and Nagasena a degenerated Buddhist monk. All of them
through their speech conveyed the religious background of the time.
The
verses like,
Where the Kapalin calls Buddha, a thief, for stealing the
doctrines from Mahabharata and Vedanta works before the vigilant eyes of
Brahmanas.
Overall, this work will definitely attract the minds of
readers by the style and the comic sense of the author.
The text, though not prescribed in any University, was
taught out of interest.Please listen to the audio lectures of the text in tamil .Link given below ..
विज्जिका
विज्जिका कार्णाटकप्रदेशे जाता कवयित्री । She was the wife of Chandraditya, son of Pulikesin II. तस्याः अन्यनामानि विजयाम्बिका, विजयभट्टारिका, विजयाक्का च । कौमुदीमहोत्सवमिति नाटकस्य रचयित्री ।
श्लोकोऽयं मह्यं रोचते - 69
तु
(Remembering Dr. S. Meera)
तुमं सि मए चूदंकुर दिण्णो कामस्स गहीद-धणुअस्स।
पहिअ-जण-जुवइ-लक्खो पंचाब्भहिओ सरो होहि॥ अभिज्ञानशाकुन्तलम् - ६.३॥
त्वमसि मया चूताङ्कुर दत्तः कामाय गृहीतधनुषे।
पथिकजनयुवतिलक्ष्यः पञ्चाभ्यधिकः शरो भव॥
O Mango blossom, I offer you to the God of Love, who has taken up his bow. May you, who has the young wives of journeying men as your target, become the most effective arrow of his five arrows.
वसन्तर्तोः प्रारम्भे कामपूजा, मन्मथस्य धनुर्ग्रहणं, पञ्चबाणानां मध्ये चूताङ्कुरस्य प्रथमाविर्भावः, पथिकजनयुवतीनां विरहः, इति प्रभूतान् अतिशयान् विषयान् कविः कालिदासः प्रदर्शयति अस्मान् अस्मिन् श्लोके। नैतानि कारणानि मम रुचेः।
मद्रपुरीविश्वविद्यालये आसीदार्या मीरा अध्यापिका साहित्यशास्त्रस्य। तस्याः अत्यद्भुतमेकं कौशलम् अधुनापि अस्माभिः शिष्यैः आत्मीयं कर्तुं न शक्यते। काव्यं, शास्त्रं, व्याख्यानं, टिप्पणी इति यद्यत्संस्कृते प्राकृते वा लिखितमासीत् तत् सर्वम् आचार्या अनायासेन आङ्गिलभाषायाम् अनुवादम् अकरोत्। She would do it as if she was reading a translation. प्रायः सर्वे इदानीन्तनाः अध्यापकाः प्राकृतं न पठति, संस्कृतानुवादमेव पठित्वा विवृण्वन्ति। मीरा महोदया तु प्राकृतमपि पठित्वा तत्र पाठभेदान् व्याकरणविशेषान् च अवदत्। बहुमान्या महोदया यद्यपि भौतिकशरीरेण न विद्यते तथापि अस्माकं मनस्सु विचारेषु सर्वदा जीवन्ती अस्ति। धन्याः स्मः।
(Remembering Dr. S. Meera)
तुमं सि मए चूदंकुर दिण्णो कामस्स गहीद-धणुअस्स।
पहिअ-जण-जुवइ-लक्खो पंचाब्भहिओ सरो होहि॥ अभिज्ञानशाकुन्तलम् - ६.३॥
त्वमसि मया चूताङ्कुर दत्तः कामाय गृहीतधनुषे।
पथिकजनयुवतिलक्ष्यः पञ्चाभ्यधिकः शरो भव॥
O Mango blossom, I offer you to the God of Love, who has taken up his bow. May you, who has the young wives of journeying men as your target, become the most effective arrow of his five arrows.
वसन्तर्तोः प्रारम्भे कामपूजा, मन्मथस्य धनुर्ग्रहणं, पञ्चबाणानां मध्ये चूताङ्कुरस्य प्रथमाविर्भावः, पथिकजनयुवतीनां विरहः, इति प्रभूतान् अतिशयान् विषयान् कविः कालिदासः प्रदर्शयति अस्मान् अस्मिन् श्लोके। नैतानि कारणानि मम रुचेः।
मद्रपुरीविश्वविद्यालये आसीदार्या मीरा अध्यापिका साहित्यशास्त्रस्य। तस्याः अत्यद्भुतमेकं कौशलम् अधुनापि अस्माभिः शिष्यैः आत्मीयं कर्तुं न शक्यते। काव्यं, शास्त्रं, व्याख्यानं, टिप्पणी इति यद्यत्संस्कृते प्राकृते वा लिखितमासीत् तत् सर्वम् आचार्या अनायासेन आङ्गिलभाषायाम् अनुवादम् अकरोत्। She would do it as if she was reading a translation. प्रायः सर्वे इदानीन्तनाः अध्यापकाः प्राकृतं न पठति, संस्कृतानुवादमेव पठित्वा विवृण्वन्ति। मीरा महोदया तु प्राकृतमपि पठित्वा तत्र पाठभेदान् व्याकरणविशेषान् च अवदत्। बहुमान्या महोदया यद्यपि भौतिकशरीरेण न विद्यते तथापि अस्माकं मनस्सु विचारेषु सर्वदा जीवन्ती अस्ति। धन्याः स्मः।
वैराग्यशतकम् - विषयत्यागः - 19
तृषा शुष्यत्यास्ये पिबति सलिलं शीतमधुरं
क्षुधार्तः शाल्यन्नं कवलयति मांसादिकलितम्।
प्रदीप्ते कामाग्नौ सुदृढतरमालिङ्गति वधूं
प्रतीकारं व्याधेः सुखमिति विपर्यस्यति जनः॥१९॥
tṛṣā śuṣyatyāsye pibati salilaṃ śītamadhuraṃ
kṣudhārtaḥ śālyannaṃ kavalayati māṃsādikalitam।
pradīpte kāmāgnau sudṛḍhataramāliṅgati vadhūṃ
pratīkāraṃ vyādheḥ sukhamiti viparyasyati janaḥ॥19॥
तृषा - out of thirst
शुष्यति - dries
आस्ये - in mouth
पिबति - drinks
सलिलं - water
शीतमधुरं - cool and sweet
क्षुधार्तः - hungry person
शाल्यन्नं - cooked rice
कवलयति - eats
मांसादिकलितम् - mixed with meat
प्रदीप्ते - when burning
कामाग्नौ - desire that is fire
सुदृढतरम् - tightly
आलिङ्गति - embraces
वधूं - wife
प्रतीकारं - recourse
व्याधेः - for disease
सुखमिति - happiness
विपर्यस्यति - misconstrues (अतस्मिन् तद् बुद्धिः)
जनः - person
When a person is thirsty he drinks water and when hungry eats rice and when the fire of desire burns, he embraces his wife. Thus, for every disease we misconstrue enjoyment to be the recourse.
क्षुत्कामपिपासादि-व्याधीनाम् उपशमः तत्तद्विषयोपभोगेनैव भवतीति मत्वा वयं पदे पदे विषयेषु गाढतया निमग्नाः भूत्वा संसारचक्रे परिवर्तमानाः सन्तः अज्ञानिनः स्मः। एते सर्वे शरीरधर्मा इति ज्ञानोदये मोक्षमार्गमनुसर्तुं समर्थाः भवेम।
क्षुधार्तः शाल्यन्नं कवलयति मांसादिकलितम्।
प्रदीप्ते कामाग्नौ सुदृढतरमालिङ्गति वधूं
प्रतीकारं व्याधेः सुखमिति विपर्यस्यति जनः॥१९॥
tṛṣā śuṣyatyāsye pibati salilaṃ śītamadhuraṃ
kṣudhārtaḥ śālyannaṃ kavalayati māṃsādikalitam।
pradīpte kāmāgnau sudṛḍhataramāliṅgati vadhūṃ
pratīkāraṃ vyādheḥ sukhamiti viparyasyati janaḥ॥19॥
तृषा - out of thirst
शुष्यति - dries
आस्ये - in mouth
पिबति - drinks
सलिलं - water
शीतमधुरं - cool and sweet
क्षुधार्तः - hungry person
शाल्यन्नं - cooked rice
कवलयति - eats
मांसादिकलितम् - mixed with meat
प्रदीप्ते - when burning
कामाग्नौ - desire that is fire
सुदृढतरम् - tightly
आलिङ्गति - embraces
वधूं - wife
प्रतीकारं - recourse
व्याधेः - for disease
सुखमिति - happiness
विपर्यस्यति - misconstrues (अतस्मिन् तद् बुद्धिः)
जनः - person
When a person is thirsty he drinks water and when hungry eats rice and when the fire of desire burns, he embraces his wife. Thus, for every disease we misconstrue enjoyment to be the recourse.
क्षुत्कामपिपासादि-व्याधीनाम् उपशमः तत्तद्विषयोपभोगेनैव भवतीति मत्वा वयं पदे पदे विषयेषु गाढतया निमग्नाः भूत्वा संसारचक्रे परिवर्तमानाः सन्तः अज्ञानिनः स्मः। एते सर्वे शरीरधर्मा इति ज्ञानोदये मोक्षमार्गमनुसर्तुं समर्थाः भवेम।
Audio lectures in Tamil - संस्कृतसाहित्यपरिचयः द्रविडभाषायां विवरणञ्च
We have had a wonderful opportunity to teach some students from the comforts of our home through conferencing tools like Skype and Zoom. Mr Prakash has been kind enough to introduce us to Vyoma Labs who have published the audio files of these classes.
Hopefully more audio lectures will be hosted.
You can find the links at the Lectures tab at the top of this page.
Hopefully more audio lectures will be hosted.
You can find the links at the Lectures tab at the top of this page.
श्लोकोऽयं मह्यं रोचते - 68
ती
तीर्थे तोयव्यतिकरभवे जह्नुकन्यासरय्वो-
र्देहत्यागादमरगणनालेख्यमासाद्य सद्यः।
पूर्वाकाराधिकचतुरया सङ्गतः कान्तयासौ
लीलागारेष्वरमत पुनर्नन्दनाभ्यन्तरेषु॥ रघुवंशः ८-९५॥
tīrthe toya-vyatikara-bhave jahnu-kanyā-sarayvo-
rdeha-tyāgād-amaragaṇanā-lekhyam-āsādya sadyaḥ।
pūrvākārādhika-caturayā saṅgataḥ kāntayāsau
līlāgāreṣvaramata punar-nandanābhyantareṣu॥
अजविलापसर्गे अन्तिमश्लोकः अयं मया विश्रान्तिपूर्वं पठितः आसीत्।
सर्गेऽस्मिन् इन्दुमत्याः मरणं सम्भवति अजश्च तस्याः अदर्शनं स्वस्य तया विना जीवनमिति द्वेपि स्थिती षड्विंशति श्लोकेषु वर्णिते। यद्यपि लघ्वी सा कथा पठितॄणां मनसि गाढं भावम् जनयति। विलापानन्तरं वसिष्ठमहर्षिः शिष्यद्वारा लघुसन्देशं प्रेष्यति -
मरणं प्रकृतिः शरीरिणां विकृतिर्जीवितमुच्यते बुधैः।
क्षणमप्यवतिष्ठते श्वसन्यदि जन्तुर्ननु लाभवानसौ॥
आत्मनात्मविवेकी त्वम् समाश्वसिहीति। तदनन्तरम् अजस्तु दशरथे राज्यधुरं न्यस्य गङ्गासरय्वोः तीरे देहं तत्याज। यदि कालिदासः एवं समापयिष्यत् तर्हि रसविच्छित्तिः अभविष्यत्। अतः अजः इन्दुमत्या सह स्वर्गनन्दवने अरमत इत्युक्त्वा सर्गं समापयति। "Happy Ending" इत्यतः प्रथमम् अवदम् "विश्रान्तिपूर्वं मया पठितः श्लोकः" इति।
तीर्थे तोयव्यतिकरभवे जह्नुकन्यासरय्वो-
र्देहत्यागादमरगणनालेख्यमासाद्य सद्यः।
पूर्वाकाराधिकचतुरया सङ्गतः कान्तयासौ
लीलागारेष्वरमत पुनर्नन्दनाभ्यन्तरेषु॥ रघुवंशः ८-९५॥
tīrthe toya-vyatikara-bhave jahnu-kanyā-sarayvo-
rdeha-tyāgād-amaragaṇanā-lekhyam-āsādya sadyaḥ।
pūrvākārādhika-caturayā saṅgataḥ kāntayāsau
līlāgāreṣvaramata punar-nandanābhyantareṣu॥
अजविलापसर्गे अन्तिमश्लोकः अयं मया विश्रान्तिपूर्वं पठितः आसीत्।
सर्गेऽस्मिन् इन्दुमत्याः मरणं सम्भवति अजश्च तस्याः अदर्शनं स्वस्य तया विना जीवनमिति द्वेपि स्थिती षड्विंशति श्लोकेषु वर्णिते। यद्यपि लघ्वी सा कथा पठितॄणां मनसि गाढं भावम् जनयति। विलापानन्तरं वसिष्ठमहर्षिः शिष्यद्वारा लघुसन्देशं प्रेष्यति -
मरणं प्रकृतिः शरीरिणां विकृतिर्जीवितमुच्यते बुधैः।
क्षणमप्यवतिष्ठते श्वसन्यदि जन्तुर्ननु लाभवानसौ॥
आत्मनात्मविवेकी त्वम् समाश्वसिहीति। तदनन्तरम् अजस्तु दशरथे राज्यधुरं न्यस्य गङ्गासरय्वोः तीरे देहं तत्याज। यदि कालिदासः एवं समापयिष्यत् तर्हि रसविच्छित्तिः अभविष्यत्। अतः अजः इन्दुमत्या सह स्वर्गनन्दवने अरमत इत्युक्त्वा सर्गं समापयति। "Happy Ending" इत्यतः प्रथमम् अवदम् "विश्रान्तिपूर्वं मया पठितः श्लोकः" इति।
द्वेषो मोक्षश्च - Hatred and Moksha
(For want of a better word, I use moksha to indicate the highest goal that anyone wishes to achieve in life - liberation from the cyclic existence of birth and rebirth.)
सर्वेषां जनानां जीवनाधारभूताः धर्मार्थकाममोक्षाः इति चत्वारः पुरुषार्थाः। तेषु मोक्षश्च परमपुरुषार्थया सर्वैः अङ्गीक्रियते। कश्च सः मोक्षः? केन प्रकारेण वा प्राप्यते? इति प्रश्नानाम् उत्तरसमये शास्त्रकाराः मोक्षस्वरूपतत्प्राप्तिमार्गवर्णनद्वारा स्वमतस्थापनम् अकुर्वन्।
Every system of philosophy attempts to explain moksha and the methods to attain it in their own way. Moksha is universally accepted as the most important among the purusharthas that everyone strives for in one's life.
Bhakti plays a very important role in this path to moksha. Worshiping the Lord, meditating upon him, loving him, enjoying his qualities and immersing oneself in his stories are some of the ways in which people show their bhakti to the Lord.
In the 7th skandha of Srimad Bhagavatam, Yudhishthira perplexed by Sisupala attaining moksha asks how a person filled with so much of hatred towards Krishna could attain the highest state. Does this not promote an opposing standpoint to Shastras about पुण्य and पाप - we incur पाप by abusing the lord?
अहो अत्यद्भुतं ह्येतद् दुर्लभा एकान्तिनामपि ।
वासुदेवे परे तत्त्वे प्राप्तिश्चैद्यस्य विद्विषः ॥ ७।१।१५ ॥
द्वेषयुक्तेन चैद्यभूपतिना शिशुपालेन कथं योगिदुर्लभं वासुदेवसायुज्यं प्राप्यते इति विस्मितः युधिष्ठिरः।
Narada responds, "Krishna is bound by sentiments of abuse, praise, worship and scorn. In effect, Krishna is neither angry by abuse nor pleased by worship. In fact Sisupala was so consumed by the thoughts of Krishna that he attained moksha"
इदं शरीरं निन्दास्तुत्यादीनां विषयभूतमिति अविवेकिनामाशयः। लोके मनुष्याणां देहाभिमानिनाम्, अहं मम इति वैषम्यस्त्वात्, 'मम इयं निन्दा, अहम् अनेन निन्दितः', अतः हिंसाकारिषु हिंसाचरणम् साध्यम्। किन्तु, भगवतः कृष्णस्य तादृशाभिमानरहितत्वात् 'अहं निन्दितः अनेन' इति चिन्ता न उत्तिष्ठेत्।
In fact, Narada goes to the extent of saying -
यथा वैरानुबन्धेन मर्त्यः तन्मयतां इयात् ।
न तथा भक्तियोगेन इति मे निश्चिता मतिः ॥ २६ ॥
By bhakti one cannot achieve such intense absorption in thought of the Lord as one can through enmity toward Him. That is my firm belief.
Narada then lists various sentiments through which people have attained moksha or enjoyed the presence of Lord Krishna.
कामाद् द्वेषाद् भयात् स्नेहाद् यथा भक्त्येश्वरे मनः ।
आवेश्य तद् अघं हित्वा बहवः तद्गतिं गताः ॥ २९ ॥
गोप्यः कामाद् भयात् कंसो द्वेषात् चैद्यादयो नृपाः ।
सम्बन्धाद् वृष्णयः स्नेहाद् यूयं भक्त्या वयं विभो ॥ ३० ॥
Love - Gopis
Fear - Kamsa
Hatred - Sisupala
Association - Yadavas
Friendship - You all (Pandavas)
Bhakti - We (Sages like Narada)
Of course, we should not take this literally and start hating the lord. The key to this long winding approach is तन्मयत्वम् - complete absorption in the thought of Krishna.
सर्वेषां जनानां जीवनाधारभूताः धर्मार्थकाममोक्षाः इति चत्वारः पुरुषार्थाः। तेषु मोक्षश्च परमपुरुषार्थया सर्वैः अङ्गीक्रियते। कश्च सः मोक्षः? केन प्रकारेण वा प्राप्यते? इति प्रश्नानाम् उत्तरसमये शास्त्रकाराः मोक्षस्वरूपतत्प्राप्तिमार्गवर्णनद्वारा स्वमतस्थापनम् अकुर्वन्।
Every system of philosophy attempts to explain moksha and the methods to attain it in their own way. Moksha is universally accepted as the most important among the purusharthas that everyone strives for in one's life.
Bhakti plays a very important role in this path to moksha. Worshiping the Lord, meditating upon him, loving him, enjoying his qualities and immersing oneself in his stories are some of the ways in which people show their bhakti to the Lord.
In the 7th skandha of Srimad Bhagavatam, Yudhishthira perplexed by Sisupala attaining moksha asks how a person filled with so much of hatred towards Krishna could attain the highest state. Does this not promote an opposing standpoint to Shastras about पुण्य and पाप - we incur पाप by abusing the lord?
अहो अत्यद्भुतं ह्येतद् दुर्लभा एकान्तिनामपि ।
वासुदेवे परे तत्त्वे प्राप्तिश्चैद्यस्य विद्विषः ॥ ७।१।१५ ॥
द्वेषयुक्तेन चैद्यभूपतिना शिशुपालेन कथं योगिदुर्लभं वासुदेवसायुज्यं प्राप्यते इति विस्मितः युधिष्ठिरः।
Narada responds, "Krishna is bound by sentiments of abuse, praise, worship and scorn. In effect, Krishna is neither angry by abuse nor pleased by worship. In fact Sisupala was so consumed by the thoughts of Krishna that he attained moksha"
इदं शरीरं निन्दास्तुत्यादीनां विषयभूतमिति अविवेकिनामाशयः। लोके मनुष्याणां देहाभिमानिनाम्, अहं मम इति वैषम्यस्त्वात्, 'मम इयं निन्दा, अहम् अनेन निन्दितः', अतः हिंसाकारिषु हिंसाचरणम् साध्यम्। किन्तु, भगवतः कृष्णस्य तादृशाभिमानरहितत्वात् 'अहं निन्दितः अनेन' इति चिन्ता न उत्तिष्ठेत्।
In fact, Narada goes to the extent of saying -
यथा वैरानुबन्धेन मर्त्यः तन्मयतां इयात् ।
न तथा भक्तियोगेन इति मे निश्चिता मतिः ॥ २६ ॥
By bhakti one cannot achieve such intense absorption in thought of the Lord as one can through enmity toward Him. That is my firm belief.
Narada then lists various sentiments through which people have attained moksha or enjoyed the presence of Lord Krishna.
कामाद् द्वेषाद् भयात् स्नेहाद् यथा भक्त्येश्वरे मनः ।
आवेश्य तद् अघं हित्वा बहवः तद्गतिं गताः ॥ २९ ॥
गोप्यः कामाद् भयात् कंसो द्वेषात् चैद्यादयो नृपाः ।
सम्बन्धाद् वृष्णयः स्नेहाद् यूयं भक्त्या वयं विभो ॥ ३० ॥
Love - Gopis
Fear - Kamsa
Hatred - Sisupala
Association - Yadavas
Friendship - You all (Pandavas)
Bhakti - We (Sages like Narada)
Of course, we should not take this literally and start hating the lord. The key to this long winding approach is तन्मयत्वम् - complete absorption in the thought of Krishna.
Comparison and Superlative
दशकुमारचरिते पठितं मया - "सकलभूपालकुलस्य मध्ये तेजोवरिष्ठो गरिष्ठो भवान् अद्य ..." इति। मम छात्रा एका माम् अपृच्छत् - "श्रेयान्" इति शब्दः अपि एवं भवति किमिति। (उत्तरं लेखस्यान्ते वर्तते।) काञ्चन शब्दान् अनालोच्यैव उपयोजयामो वयम् दैनन्दिने संस्कृते।
वरिष्ठः गरिष्ठः इति यदा अपठम् तदा कुचेलोपाख्यानस्मरणम् अभूत् मनसि। कृष्णसखा कुचेलः ब्रह्मविद्वरिष्ठः इत्युक्तं श्रीशुकेन।
कृष्णस्यासीत् सखा कश्चित् ब्राह्मणो ब्रह्मवित्तमः।
विरक्त इन्द्रियार्थेषु प्रशान्तात्मा जितेन्द्रयः॥
(श्रीमद्भागवतम् स्क० १० अ० ८० श्लो ६)
अत्र श्रीविद्यारण्यस्वामिना विरचिते जीवन्मुक्तिविवेके ब्रह्मवेत्तॄणामपि तारतम्यं विद्यते इति दर्शयति -
तरप् तमप् इति द्वौ प्रत्ययौ अतिशयार्थे उपयुज्येते। द्वयोः वस्तुनोः एकम् अतिशयेन वर्तते इति दर्शयतुं तरप् उपयुज्यते। वस्तूनां समूहे एकमेव अतिशयेन वर्तते इति विवक्षायां तमपि उपयुज्यते। उदाहरणाय -
अजः क्षिप्रः जन्तुः। सिंहोऽपि क्षिप्रः। अजसिंहयोः सिंहः क्षिप्रतरः। किन्तु सर्वेषु चतुष्पदेषु जन्तुषु चित्रव्याघ्रः (cheetah) क्षिप्रतमः।
इदमेव "ईयसुन् इष्ठन्" इति द्वाभ्यां प्रत्ययाभ्यामपि वक्तुं शक्यते। यथा -
अजः क्षिप्रः।
अजसिंहयोः सिंहः क्षेपीयान्।
सर्वजन्तुषु चित्रव्याघ्रः क्षेपिष्ठः।
श्रेयस् इति शब्दमञ्जर्यां दृष्टश्शब्दः वस्तुतः प्रशस्य + ईयसुन्, श्र आदेशेन, श्रेयस् इति प्रातिपदिकम्, श्रेयान् श्रेयांसौ श्रेयांसः इति शब्दप्रक्रिया च भवति।
मन्त्री प्रशस्यः।
राजामन्त्रिणोः राजा श्रेयान्।
सर्वेषु मनुष्येषु विद्वान् श्रेष्ठः।
वरिष्ठः गरिष्ठः इति यदा अपठम् तदा कुचेलोपाख्यानस्मरणम् अभूत् मनसि। कृष्णसखा कुचेलः ब्रह्मविद्वरिष्ठः इत्युक्तं श्रीशुकेन।
कृष्णस्यासीत् सखा कश्चित् ब्राह्मणो ब्रह्मवित्तमः।
विरक्त इन्द्रियार्थेषु प्रशान्तात्मा जितेन्द्रयः॥
(श्रीमद्भागवतम् स्क० १० अ० ८० श्लो ६)
अत्र श्रीविद्यारण्यस्वामिना विरचिते जीवन्मुक्तिविवेके ब्रह्मवेत्तॄणामपि तारतम्यं विद्यते इति दर्शयति -
तदेव तारतम्यमभिप्रेत्य श्रूयते - *आत्मक्रीड आत्मरतिः क्रियावानेष
ब्रह्मविदां वरिष्ठः* - इति ।
अत्र चत्वारः प्रतीयन्ते - *ब्रह्मवित् *प्रथमः , *ब्रह्मविद्वरो
*द्वितीयः , *ब्रह्मविद्वरीयान्
*तृतीयो , *ब्रह्मविद्वरिष्ठः *चतुर्थः । त एते सप्तसु योगभूमिषु चतुर्थीं
योगभूमिमारभ्य क्रमेण भूमिचतुष्टयं प्राप्ता - इत्यवगन्तव्यम् ।
ब्रह्मविदां वरिष्ठः* - इति ।
अत्र चत्वारः प्रतीयन्ते - *ब्रह्मवित् *प्रथमः , *ब्रह्मविद्वरो
*द्वितीयः , *ब्रह्मविद्वरीयान्
*तृतीयो , *ब्रह्मविद्वरिष्ठः *चतुर्थः । त एते सप्तसु योगभूमिषु चतुर्थीं
योगभूमिमारभ्य क्रमेण भूमिचतुष्टयं प्राप्ता - इत्यवगन्तव्यम् ।
(source, because I have not had the opportunity to look at the original)
तरप् तमप् इति द्वौ प्रत्ययौ अतिशयार्थे उपयुज्येते। द्वयोः वस्तुनोः एकम् अतिशयेन वर्तते इति दर्शयतुं तरप् उपयुज्यते। वस्तूनां समूहे एकमेव अतिशयेन वर्तते इति विवक्षायां तमपि उपयुज्यते। उदाहरणाय -
अजः क्षिप्रः जन्तुः। सिंहोऽपि क्षिप्रः। अजसिंहयोः सिंहः क्षिप्रतरः। किन्तु सर्वेषु चतुष्पदेषु जन्तुषु चित्रव्याघ्रः (cheetah) क्षिप्रतमः।
इदमेव "ईयसुन् इष्ठन्" इति द्वाभ्यां प्रत्ययाभ्यामपि वक्तुं शक्यते। यथा -
अजः क्षिप्रः।
अजसिंहयोः सिंहः क्षेपीयान्।
सर्वजन्तुषु चित्रव्याघ्रः क्षेपिष्ठः।
श्रेयस् इति शब्दमञ्जर्यां दृष्टश्शब्दः वस्तुतः प्रशस्य + ईयसुन्, श्र आदेशेन, श्रेयस् इति प्रातिपदिकम्, श्रेयान् श्रेयांसौ श्रेयांसः इति शब्दप्रक्रिया च भवति।
मन्त्री प्रशस्यः।
राजामन्त्रिणोः राजा श्रेयान्।
सर्वेषु मनुष्येषु विद्वान् श्रेष्ठः।
श्लोकोऽयं मह्यं रोचते - 67
ति
तिसृभिस्त्वमवस्थाभिर्महिमानमुदीरयन्|
प्रलयस्थितिसर्गाणामेकः कारणतां गतः॥ २-६॥ कुमारसम्भवः॥
प्रलयस्थितिसर्गाणामेकः कारणतां गतः॥ २-६॥ कुमारसम्भवः॥
tisṛbhistvamavasthābhirmahimānamudīrayan |
pralayasthitisargāṇāmekaḥ kāraṇatāṁ gataḥ || 2-6॥ Kumarasambhava
pralayasthitisargāṇāmekaḥ kāraṇatāṁ gataḥ || 2-6॥ Kumarasambhava
एकः त्वम् = Existing as only one (before creation)
तिसृभिः अवस्थाभिः = with the help of 3 states
महिमानम् = greatness
उदीरयन् = showing, manifesting
प्रलय-स्थिति-सर्गाणाम् = for destruction, sustenance and creation
कारणताम् = causal factor
गतः = became
Manifesting your might by the three forms, you who existed alone before creation became the cause of the creation, protection and destruction of the worlds.
In Kumarasambhava 2nd Canto, the devas approach Lord Brahma to seek a solution for the atrocities done by Tarakasura. This sloka is one of the many slokas in praise of Lord Brahma. The greatness of Kalidasa is that he sees the brahman is all deities - Brahma, Vishnu and Siva. The advaitin that he was, Kalidasa describes Siva as the Brahman in the same canto sl. 58
स हि देवः परं ज्योतिस्तमःपारे व्यवस्थितम्।
परिच्छिन्नप्रभावर्द्धिर्न मया न च विष्णुना॥ २-५८॥
and Vishnu as the cause for creation, protection and destruction of the world, in Raghuvamsa canto 10 sl. 16
नमो विश्वसृजे पूर्वं विश्वं तदनु बिभ्रते।
अथ विश्वस्य संहर्त्रे तुभ्यं त्रेधास्थितात्मने॥ १०-१६॥
वैराग्यपञ्चकम् - 6
नास्ति पित्रार्जितं किञ्चिन्न मया किञ्चिदार्जितम्।
अस्ति मे हस्तिशैलाग्रे वस्तु पैतामहं धनम्॥
पित्रा = by father, आर्जितं = earned, किञ्चित् = little, नास्ति = not, मया = by me, किञ्चित् = a little, आर्जितं = earned, न=not, हस्तिशैलाग्रे = at the top of the mountain called hasthigiri, वस्तु = property, पैतामहं = earned by forefathers (brahma), धनम् = wealth , मे = for me, अस्ति = is there.
I have neither earned anything nor do I possess any ancestral wealth earned by my father. Yet, I have a great treasure which was earned by my forefathers, which is that Supreme entity residing at the top of the hastigiri – Lord Varadaraja.
I have only tried to give a very brief outline about वैराग्यपञ्चकम्. Pondering deeply on these slokas, one can unearth a wealth of knowledge. Life's lessons are best taught thro' brevity of expression.
अस्ति मे हस्तिशैलाग्रे वस्तु पैतामहं धनम्॥
पित्रा = by father, आर्जितं = earned, किञ्चित् = little, नास्ति = not, मया = by me, किञ्चित् = a little, आर्जितं = earned, न=not, हस्तिशैलाग्रे = at the top of the mountain called hasthigiri, वस्तु = property, पैतामहं = earned by forefathers (brahma), धनम् = wealth , मे = for me, अस्ति = is there.
I have neither earned anything nor do I possess any ancestral wealth earned by my father. Yet, I have a great treasure which was earned by my forefathers, which is that Supreme entity residing at the top of the hastigiri – Lord Varadaraja.
I have only tried to give a very brief outline about वैराग्यपञ्चकम्. Pondering deeply on these slokas, one can unearth a wealth of knowledge. Life's lessons are best taught thro' brevity of expression.
This small set of slokas has been rendered by Srimad Andavan Sri Ranganatha Divyamani Padhuka Sevaka Sri RangaRamanuja Maha Desikan.
वैराग्यपञ्चकम् - 5
शरीरपतनावधि प्रभुनिषेवणापादनात्
अबिन्धनधनञ्जय प्रशमदं धनं दन्धनम्।
धनञ्जयविवर्धनं धनमुदूढगोवर्धनं सुसाधनम्बाधनं सुमनसां समाराधनम्॥
अप् इन्धन = fuel of water धनञ्जय= abdominal प्रशमदम् = quenches,धनम् =wealth शरीर पतन अवधि = till the death प्रभुनिषेवण अपादनात् =by saluting the kings/masters दन्धनम् =not use(useless) विवर्धनम् =supported,धनञ्जय=Arjuna उदूढगोवर्धनं=one who lifted the govardhan mountain, सुमनसां=by noble minded, समाराधनम्=which gives happiness सुसाधनम्=good instrument अबाधनम् =cannot be destroyed(imperishable) धनम्=wealth
The wealth acquired through lifelong service to lord, which quenches the abdominal fire fueled by water is useless. But the wealth which supported Arjuna, which lifted the mountain – Govardhan, which is easily attained and is easily worshiped by the noble minded people is the one that is imperishable.
Desika shows the difference between material prosperity and spiritual felicity. The supreme goal that everybody should strive for is the Lord Krishna himself which the imperishable wealth.
धनञ्जयविवर्धनं धनमुदूढगोवर्धनं सुसाधनम्बाधनं सुमनसां समाराधनम्॥
अप् इन्धन = fuel of water धनञ्जय= abdominal प्रशमदम् = quenches,धनम् =wealth शरीर पतन अवधि = till the death प्रभुनिषेवण अपादनात् =by saluting the kings/masters दन्धनम् =not use(useless) विवर्धनम् =supported,धनञ्जय=Arjuna उदूढगोवर्धनं=one who lifted the govardhan mountain, सुमनसां=by noble minded, समाराधनम्=which gives happiness सुसाधनम्=good instrument अबाधनम् =cannot be destroyed(imperishable) धनम्=wealth
The wealth acquired through lifelong service to lord, which quenches the abdominal fire fueled by water is useless. But the wealth which supported Arjuna, which lifted the mountain – Govardhan, which is easily attained and is easily worshiped by the noble minded people is the one that is imperishable.
Desika shows the difference between material prosperity and spiritual felicity. The supreme goal that everybody should strive for is the Lord Krishna himself which the imperishable wealth.
वैराग्यपञ्चकम् - 4
दुरीश्वरद्वार बहिर्वितर्दिका
दुरासिकायै रचितोऽयमञ्जलिः।
यदञ्जनाभं निरपायमस्ति मे धनञ्जयस्यन्दनभूषणं धनम्॥
यत् =why, अभञ्जन आभम् = the colour of collyrium निरपायम् =everlasting,धनञ्जय =of arjuna,स्यन्दन भूषणम् =adorned the chariot ,धनम् =wealth, दुरीश्वर= petty kings, द्वार =door, बहिर्वितर्दिका =front yard,(tatio)porch. दुरासिकायै =sitting on अयम् अञ्जलिः=this folded hand, रचितः=written.
Let my salutaion be to the cheap act of sitting on the porch of petty kings. I have that wealth which is dark like the collyrium,which is inexhustible and which adorned the chariot of arjuna.
The wealth that Desika talks of is Lord Krishna / Narayana who resides in the mind of the poet. He would rather stand at the doorstep of vaikuntha than that of kings.
यदञ्जनाभं निरपायमस्ति मे धनञ्जयस्यन्दनभूषणं धनम्॥
यत् =why, अभञ्जन आभम् = the colour of collyrium निरपायम् =everlasting,धनञ्जय =of arjuna,स्यन्दन भूषणम् =adorned the chariot ,धनम् =wealth, दुरीश्वर= petty kings, द्वार =door, बहिर्वितर्दिका =front yard,(tatio)porch. दुरासिकायै =sitting on अयम् अञ्जलिः=this folded hand, रचितः=written.
Let my salutaion be to the cheap act of sitting on the porch of petty kings. I have that wealth which is dark like the collyrium,which is inexhustible and which adorned the chariot of arjuna.
The wealth that Desika talks of is Lord Krishna / Narayana who resides in the mind of the poet. He would rather stand at the doorstep of vaikuntha than that of kings.
वैराग्यपञ्चकम् - 3
ज्वलतु जलधि-क्रोड-क्रीडत्कृपीडभव-प्रभा-प्रतिभट-पटु-ज्वालामालाकुलो जठरानलः।
तृणमपि वयं सायं संफुल्लमल्लिमतल्लिका परिमलमुचा वाचा याचामहे न महीश्वरान्॥
जठरानलः=Jataragni, जलधिक्रोड=in the middle of the ocean, क्रीडत् = playing, कृपीडभव=vatavamukagni, प्रभा= lusture, प्रतिभट=opposite side, पटुज्वाला=flames, माला आकुलः=like a row, ज्वलतु= let burn, वयं सायं= we in the evening संफुल्ल=well bloomed, मल्लि मतल्लिका=jasmine, परिमलमुचा=with good fragrants, वाचा=words, महीश्वरान्=kings, तृणमपि=even a grass, न= never,याचामहे=beg.
There is a fire called “vatava mukaagni”( fire in the form of a horse face) in the middle of an ocean, which evaporates the water, thereby preventing it from flooding the earth. Similarly, there is a fire that burns the food in our stomach and we need to eat to feed that fire. The poet says, 'let the Jataraagni burn with many flames. Even then we will never beg, even a piece of grass, from a king. The words that praise the lord are fragrant like evening jasmine.
तृणमपि वयं सायं संफुल्लमल्लिमतल्लिका परिमलमुचा वाचा याचामहे न महीश्वरान्॥
जठरानलः=Jataragni, जलधिक्रोड=in the middle of the ocean, क्रीडत् = playing, कृपीडभव=vatavamukagni, प्रभा= lusture, प्रतिभट=opposite side, पटुज्वाला=flames, माला आकुलः=like a row, ज्वलतु= let burn, वयं सायं= we in the evening संफुल्ल=well bloomed, मल्लि मतल्लिका=jasmine, परिमलमुचा=with good fragrants, वाचा=words, महीश्वरान्=kings, तृणमपि=even a grass, न= never,याचामहे=beg.
There is a fire called “vatava mukaagni”( fire in the form of a horse face) in the middle of an ocean, which evaporates the water, thereby preventing it from flooding the earth. Similarly, there is a fire that burns the food in our stomach and we need to eat to feed that fire. The poet says, 'let the Jataraagni burn with many flames. Even then we will never beg, even a piece of grass, from a king. The words that praise the lord are fragrant like evening jasmine.
श्लोकोऽयं मह्यं रोचते – 66
ता
तावत् भयाद्धि भेतव्यं
यावद्भयमनागतम् ।
आगतं तु भयं वीक्ष्य
प्रहर्तव्यमभीतवत् ॥
One has to be nervous
of an impending and fearful occurrence , but once it occurs he should cease to
be nervous and face it directly.
वैराग्य पञ्चकम् - 2
सिलं किमनलं भवेदनलमौदरम् बाधितुम्
पयः प्रसृतिपूरकम् किमु न धारकम् सारसम्।
अयत्न मलमल्लकम् पथि पटच्चरम् कच्चरम् भजन्ति विबुधा मुधा ह्यहह कुक्षितः कुक्षितः॥
सिलं = plough/field
औदरं = stomach
अनलं =fire (jataraagni) / grains of different plants
बाधितुं = to subside
भवेत् किं = not enough?
प्रसृति पूरकं =hand full of
सारसं=pond water
धारकं= to sustain
किमु न =not enough?
पथि=on the way
कच्चरं =dirty
पटच्चरं =piece of cloth
अयत्न=effortless
मलमल्लिकं =loincloth
विबुधाः = scholars
कुक्षितः= kings/for the sake of stomach
मुधा = useless
भजन्ति हि =praising
अहह= oh alas....
Is it not enough to quench the fire of hunger with a few rice grains from the fields? Is not a handful of water from a lake enough to sustain oneself? Does not a dirty piece of cloth found on the roadside serve as a loincloth to keep one's modesty? Alas! even the wise resort to petty kings for the sake of their stomachs.
Food, water and cloth are grouped together and called "BASIC" necessities of life. If scholars who pursue knowledge for moksha resort to begging kings, what to say of common men!
अयत्न मलमल्लकम् पथि पटच्चरम् कच्चरम् भजन्ति विबुधा मुधा ह्यहह कुक्षितः कुक्षितः॥
सिलं = plough/field
औदरं = stomach
अनलं =fire (jataraagni) / grains of different plants
बाधितुं = to subside
भवेत् किं = not enough?
प्रसृति पूरकं =hand full of
सारसं=pond water
धारकं= to sustain
किमु न =not enough?
पथि=on the way
कच्चरं =dirty
पटच्चरं =piece of cloth
अयत्न=effortless
मलमल्लिकं =loincloth
विबुधाः = scholars
कुक्षितः= kings/for the sake of stomach
मुधा = useless
भजन्ति हि =praising
अहह= oh alas....
Is it not enough to quench the fire of hunger with a few rice grains from the fields? Is not a handful of water from a lake enough to sustain oneself? Does not a dirty piece of cloth found on the roadside serve as a loincloth to keep one's modesty? Alas! even the wise resort to petty kings for the sake of their stomachs.
Food, water and cloth are grouped together and called "BASIC" necessities of life. If scholars who pursue knowledge for moksha resort to begging kings, what to say of common men!
श्रीमद्भागवतपुराणकथाः - प्रह्लादस्तुतिः - ५
नैषा परावरमतिर्भवतो ननु स्याज्जन्तोर्यथात्मसुहृदो जगतस्तथापि ।
संसेवया सुरतरोरिव ते प्रसादः सेवानुरूपमुदयो न परावरत्वम् ॥7.9.27
संसेवया सुरतरोरिव ते प्रसादः सेवानुरूपमुदयो न परावरत्वम् ॥7.9.27
नैषा —not this
परावरमति: —discrimination of higher or lower
भवतो — of Your Lordship
ननु — indeed
स्यात् — there can be
जन्तोः— of ordinary living entities
यथा— as
आत्मसुहृदो — of one who is the friend
जगत:— of the whole material world
तथापि — but still (there is such a demonstration of intimacy or difference)
संसेवया — according to the degree of service rendered by the devotee
सुरतरोरिव — like that of the wish-yielding tree
ते प्रसादः —Your blessing
सेवानुरूपम् — according to the category of service one renders to the Lord
उदयः— manifestation
न परावरत्वम् — not discrimination due to higher or lower levels.
परावरमति: —discrimination of higher or lower
भवतो — of Your Lordship
ननु — indeed
स्यात् — there can be
जन्तोः— of ordinary living entities
यथा— as
आत्मसुहृदो — of one who is the friend
जगत:— of the whole material world
तथापि — but still (there is such a demonstration of intimacy or difference)
संसेवया — according to the degree of service rendered by the devotee
सुरतरोरिव — like that of the wish-yielding tree
ते प्रसादः —Your blessing
सेवानुरूपम् — according to the category of service one renders to the Lord
उदयः— manifestation
न परावरत्वम् — not discrimination due to higher or lower levels.
Prahlada says: O Lord, You do not have discrimination as superior and inferior, of those who seek your refuge. You consider one and all as the same, You are everyone's friend. Indeed You are like the wish yielding tree which just grants the wishes of the one who asks of it, without judging them.
The Prahlada stuti is truly magnificent. Each and every sloka in this stuti (43 slokas ) is a gem. The verses here are some of my favourite.
How grateful Prahlada must have been to have his torture and death-threats removed by the Lord! But to start with he never did have a doubt in his mind about being saved. He was always unperturbed just as a true ज्ञानी.
श्रीमद्भागवतपुराणकथाः - प्रह्लादस्तुतिः - ४
बालस्य नेह शरणं पितरौ नृसिंह नार्तस्य चागदमुदन्वति मज्जतो नौः ।
तप्तस्य तत्प्रतिविधिर्य इहाञ्जसेष्ठस्तावद् विभो तनुभृतां त्वदुपेक्षितानाम् ॥7.9.19
बालस्य — of a little child
न — nor
अगदं — medicine
नौः — the boat
तत्प्रतिविधिः— the counteraction (invented for stopping the suffering of material existence)
अञ्जसा — very easily
तावत् — similarly
तनुभृताम् — of the living entities who have accepted material bodies
For those who are neglected by the Lord, there is indeed no refuge. Their remedy may be temporarily beneficial but certainly of an impermanent nature. For the parents cannot protect the child, a doctor or medicine cannot save the sick nor can a boat save the drowning man.
श्रीमद्भागवतपुराणकथाः - प्रह्लादस्तुतिः - ३
नैवात्मनः प्रभुरयं निजलाभपूर्णो मानं जनादविदुषः करुणो वृणीते ।
यद्यद् जनो भगवते विदधीत मानं तच्चात्मने प्रतिमुखस्य यथा मुखश्रीः ॥7.9.11
अयं प्रभुः — this Lord
वृणीते — accepts
मानम् — respect
नैव आत्मनः — not for His personal benefit
यत् यत् — whatever
भगवते — unto the Supreme Personality of Godhead
विदधीत — may offer
मानं — worship
तत् च — that indeed
आत्मने —is for his own benefit
मुखश्रीः— the decoration of the face.
Indeed, the Supreme benevolent God accepts the worship of his devotee for the devotee's own benefit as He does not require any thing from anybody. Just as a beautiful decorated face in turn shows up a beautiful decorated reflection so also, devotion unto the Lord reflects itself as His manifold blessings.
श्रीमद्भागवतपुराणकथाः - प्रह्लादस्तुतिः - २
मन्ये धनाभिजनरूपतपःश्रुतौजस्तेजःप्रभावबलपौरुषबुद्धियोगाः ।
नाराधनाय हि भवन्ति परस्य पुंसो भक्त्या तुतोष भगवान् गजयूथपाय ॥7.9.9
धन— riches
अभिजन— aristocratic family
रूप— personal beauty
तपः— austerity
श्रुत— knowledge from studying the Vedas
ओज: — sensory prowess
तेजः— bodily effulgence
प्रभाव— influence
बल— bodily strength
पौरुष— diligence
बुद्धि— intelligence
योगाः — mystic power
नाराधनाय भवन्ति — are not for satisfying
परस्य पुंसो — Supreme Personality of Godhead
हि — indeed
भगवान् — the Supreme Personality of Godhead
तुतोष — was satisfied
भक्त्या — simply by devotional service
गजयूथपाय— unto the King of elephants (Gajendra).
Indeed, one's education, beauty and other superficial 'qualifications' would not please the Supreme Being. Is not the Lord endowed with all glory, so would He be stunned by the presence of but a fraction of these? Only when arrogance on possessing beauty, strength etc take a back seat and sincere devotion and love surface, does he/she become endearing to the Lord.
श्रीमद्भागवतपुराणकथाः - प्रह्लादस्तुतिः - १
The most celebrated and oft repeated story from Srimad Bhagavatam is the story of Prahlada.
The vile Hiranyakashipu, wanting to ask for death-less-ness, considering himself very smart, instead, asked for death, neither at day or at night, neither by man or beast, neither up nor down, so on and so forth. Hiranyakashipu was a great enemy of Vishnu and he had got this boon to avenge himself the death of his brother Hiranyaksha at the hands of Vishnu. It was indeed difficult to find a loophole in his boon and kill him by any creation of Lord Brahma. Having got his boon he went on to torture sages, people and divine and semi-divine beings for many yugas. Under his reign the world it seemed had forgotten Lord Vishnu. This however, as rightly pointed out by Prahlada himself (मन्ये धनाभिजनरूपतपःश्रुतौजस्तेजःप्रभावबलपौरुषबुद्धियोगाः । नाराधनाय हि भवन्ति परस्य पुंसो) did not seem to bother the Lord.
Ironically Prahlada, Hiranyakashipu’s own young son was a great devotee of Lord Vishnu and refused to acknowledge the greatness of his father as Supreme Being. This irritated Hiranyakashipu and he was even ready to kill his own son to prove his superiority. Such was his hatred which had won over his पुत्रवात्सल्य. Hence he threw Prahlada in fire, out of which he came without even a singed hair; he fed him poison which did not even make him drowsy; he pushed him from the mountain-top and Prahlada did not even have a scratch! Even after witnessing these miracles, Hiranyakashipu did not even have an inkling of the greatness of the Supreme being which was supporting his son. Then came the instance when he drew out his sword and asked Prahlada, “Show me that power which is supporting you!” Prahlada replied, “the very question you ask is by that Power.” “Alright then, where is it?” “Everywhere” “Everywhere! If it is everywhere, how come I don’t see it in this pillar? Let it come and save you” So saying he struck the pillar and out came Nrsimha in all his glory. Lord Vishnu incarnated as Nrsimha exclusively for Prahlada.
The little boy Prahlada was not afraid of the Lord, even though He looked gruesome and He had just killed his father. He went on to praise the Lord and thank him for his mercies.
श्रीमद्भागवतपुराणकथाः - ध्रुवस्तुतिः - ३ (concluded)
सत्याशिषो हि भगवंस्तव पादपद्मम् आशीस्तथानुभजतः पुरुषार्थमूर्तेः|
अप्येवम् आर्य भगवान् परिपाति दीनान् वाश्रेव वत्सकमनुग्रहकातरोऽस्मान्॥ 4.9.17॥
भगवन् — my Lord
तव — Your
पादपद्मम् — lotus feet
हि — certainly
सत्याशीः — real benediction
आशिषः — compared with other benedictions
तथा — in that way
अनुभजतः — for the devotees
पुरुषार्थमूर्तेः — the personification of the real goal of life
आर्य— O Lord
अनुग्रहकातरः — eager to bestow mercy
अस्मान् — upon me
परिपाति — maintains
दीनान् — the poor in heart
इव — like
वाश्रा — a cow
वत्सकम् — unto the calf
The अन्तर्यामी resides in each and every being and rejuvenates the beings with life – sight, hearing, taste and feelings. If the God within were absent, merely the body would become useless. Prince Dhruva firstly thanks the Lord for granting him the things which are “basic” and so taken for granted by many.
His anger and frustration at his younger brother and step mother was long gone or non-existent. After having seen the Lord, Dhruva expressed his gratitude for being and prayed in earnest that he may cross over the dangerous भवाब्धि: by his associations with people devout in His feet. He entreats the Merciful Lord who takes care of all his creations with kindness and thoughtfulness just as a cow would look after her new born calf.
अप्येवम् आर्य भगवान् परिपाति दीनान् वाश्रेव वत्सकमनुग्रहकातरोऽस्मान्॥ 4.9.17॥
भगवन् — my Lord
तव — Your
पादपद्मम् — lotus feet
हि — certainly
सत्याशीः — real benediction
आशिषः — compared with other benedictions
तथा — in that way
अनुभजतः — for the devotees
पुरुषार्थमूर्तेः — the personification of the real goal of life
आर्य— O Lord
अनुग्रहकातरः — eager to bestow mercy
अस्मान् — upon me
परिपाति — maintains
दीनान् — the poor in heart
इव — like
वाश्रा — a cow
वत्सकम् — unto the calf
The अन्तर्यामी resides in each and every being and rejuvenates the beings with life – sight, hearing, taste and feelings. If the God within were absent, merely the body would become useless. Prince Dhruva firstly thanks the Lord for granting him the things which are “basic” and so taken for granted by many.
His anger and frustration at his younger brother and step mother was long gone or non-existent. After having seen the Lord, Dhruva expressed his gratitude for being and prayed in earnest that he may cross over the dangerous भवाब्धि: by his associations with people devout in His feet. He entreats the Merciful Lord who takes care of all his creations with kindness and thoughtfulness just as a cow would look after her new born calf.
श्रीमद्भागवतपुराणकथाः - ध्रुवस्तुतिः - २
भक्तिं मुहुः प्रवहतां त्वयि मे प्रसङ्गो भूयादनन्तमहताम् अमलाशयानाम् ।
येनाञ्जनसोल्बणमुरुव्यसनं भवाब्धिं नेष्ये भवद्गुणकथामृतपानमत्तः ॥ 4.9.11॥
अनन्त — O unlimited
मे — my
भूयात् — may it become
प्रसङ्गः — intimate association
महताम् — of the great devotees
प्रवहताम् — of those who perform
भक्तिं — devotional service
मुहुः — constantly
त्वयि — unto You
अमलाशयानाम् — whose hearts are freed from material contamination
येन — by which
नेष्ये — I shall cross
अञ्जसा — easily
उल्बणम् — terrible
भवाब्धिम् — the ocean of material existence
उरु — great
व्यसनम् — full of dangers
पान — by drinking
भवत् — Your
अमृत — nectar, eternal
गुण — transcendental qualities
कथा — pastimes
येनाञ्जनसोल्बणमुरुव्यसनं भवाब्धिं नेष्ये भवद्गुणकथामृतपानमत्तः ॥ 4.9.11॥
अनन्त — O unlimited
मे — my
भूयात् — may it become
प्रसङ्गः — intimate association
महताम् — of the great devotees
प्रवहताम् — of those who perform
भक्तिं — devotional service
मुहुः — constantly
त्वयि — unto You
अमलाशयानाम् — whose hearts are freed from material contamination
येन — by which
नेष्ये — I shall cross
अञ्जसा — easily
उल्बणम् — terrible
भवाब्धिम् — the ocean of material existence
उरु — great
व्यसनम् — full of dangers
पान — by drinking
भवत् — Your
अमृत — nectar, eternal
गुण — transcendental qualities
कथा — pastimes
Dhruva continues with his stuti. To cross this ocean of transmigratory existence, eternal devotion to the lord and intimate association with his devotees is a necessity.
श्रीमद्भागवतपुराणकथाः - ध्रुवस्तुतिः - १
Prince Dhruva was the son of King Uttanapada. One day, he wanted to climb in his father’s lap, as his half-brother Prince Uttama had. It was afterall a big desire for a small child. When he was turned down by his step mother Suruchi, his disappointment was too much to bear. His own mother Sunithi, the first queen of Uttanapada too was helpless in reinstating that right. Hence she, a devout person advised Dhruva to seek to please Srimannarayana, the Universal father, by penance.
Even though Prince Dhruva was but five years old he decided to follow his mother’s advice in earnest and proceeded towards the forest. Sage Narada, met him on the way and knowing him to be determined to meditate upon Lord Vishnu, blessed and initiated him.
His joy when the Lord appeared before him was beyond bounds -”दृग्भ्यां प्रपश्यन् प्रपिबन्निवार्भकः” “as if drinking in the sight with his eyes”.
He fell flat in the feet of the Lord and proceeded to praise Him:
योऽन्तः प्रविश्य मम वाचमिदं प्रसुप्तां सञ्जीवयत्यखिलशक्तिधरः स्वधाम्ना ।
अन्यांश्च हस्तचरणश्रवणत्वगादीन् प्राणान्नमो भगवते पुरुषाय तुभ्यम् ॥4.9.6॥
यः — the Supreme Lord who
अखिलशक्तिधरः — possessing universal energy
प्रविश्य — entering
अन्तः — within
मम — my
वाचम् — words
सञ्जीवयति — rejuvenates
इमाम् — all these
प्रसुप्ताम् — which are all inactive or dead
स्वधाम्ना — by His internal potency
अन्यान् च — other limbs also
हस्त-चरण-श्रवण-त्वक्-आदीन् — like hands-legs-ears-skin, and so on
प्राणान् — life force
नमः— let me offer my obeisances
भगवते — unto the Supreme Personality of Godhead
पुरुषाय — the Supreme Person
तुभ्यम् — unto You.
Even though Prince Dhruva was but five years old he decided to follow his mother’s advice in earnest and proceeded towards the forest. Sage Narada, met him on the way and knowing him to be determined to meditate upon Lord Vishnu, blessed and initiated him.
His joy when the Lord appeared before him was beyond bounds -”दृग्भ्यां प्रपश्यन् प्रपिबन्निवार्भकः” “as if drinking in the sight with his eyes”.
He fell flat in the feet of the Lord and proceeded to praise Him:
योऽन्तः प्रविश्य मम वाचमिदं प्रसुप्तां सञ्जीवयत्यखिलशक्तिधरः स्वधाम्ना ।
अन्यांश्च हस्तचरणश्रवणत्वगादीन् प्राणान्नमो भगवते पुरुषाय तुभ्यम् ॥4.9.6॥
यः — the Supreme Lord who
अखिलशक्तिधरः — possessing universal energy
प्रविश्य — entering
अन्तः — within
मम — my
वाचम् — words
सञ्जीवयति — rejuvenates
इमाम् — all these
प्रसुप्ताम् — which are all inactive or dead
स्वधाम्ना — by His internal potency
अन्यान् च — other limbs also
हस्त-चरण-श्रवण-त्वक्-आदीन् — like hands-legs-ears-skin, and so on
प्राणान् — life force
नमः— let me offer my obeisances
भगवते — unto the Supreme Personality of Godhead
पुरुषाय — the Supreme Person
तुभ्यम् — unto You.
ब्राह्मणाः भोजनप्रियाः!
When I was trying to think of an equivalent for the word "misconception" in sanskrit, some of the words that came up were
- अयथार्थः - loosely translated as 'false'
- विपर्यय - reversed, inverted, opposite hence erroneous knowledge
- तर्कः - this is very specific to तर्कशास्त्र - hypothetical reasoning/confutation
- मूढग्राह - this term I came upon at a website. I liked it immediately.
Sri Rama Shastri was very famous for thinking and providing out of the box explanations for some simple stuff. He has given a wonderful twist to this expression.
"ब्राह्मणाः भो! जनप्रियाः"
A brahmin's work, as enumerated by Manu, was यजनं, याजनम्, अध्ययनम्, अध्यापनं, दानं, प्रतिग्रहः, च। Each one of these was designed with the welfare of the whole world in mind. A brahmin performed sacrifices for लोकक्षेम, he helped others to perform sacrifice. He studied in order to teach others. He accepted donation in order give more in charity.
अत एव, भोः जनाः, जनप्रियान् ब्राह्मणान् भोजनप्रिया इति मूढबुद्धिं त्यजन्तु।
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.
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.
Subscribe to:
Posts (Atom)