आधाराधेयभावः

न्यायमते आधाराधेयभावावगमनम् सर्वाधारतया मन्यते । हितोपदेशे अतिरासिक्यरूपेण उदाहरणमुल्लिख्य आधाराधेयभावः वर्णितः दृश्यते । 

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।

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।

श्लोकोऽयं मह्यं रोचते - 67

ति

तिसृभिस्त्वमवस्थाभिर्महिमानमुदीरयन्|
प्रलयस्थितिसर्गाणामेकः कारणतां गतः॥ २-६॥ कुमारसम्भवः॥

tisṛbhistvamavasthābhirmahimānamudīrayan |
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॥

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.

श्लोकोऽयं मह्यं रोचते – 65

त

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

श्लोकोऽयं 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 1^st 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).

श्लोकोऽयं मह्यं रोचते – 63

जे

जेतारं लोकपालानां स्वमुखैरर्चितेश्वरम् ।

रामस्तुलितकैलासमरातिं बह्वमन्यत ॥

jetäram lokapälänäm svamukhairarciteçvaram

rämastulitakailäsamarätim baùvamanyata

The above çloka is from the 12^th 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.

श्लोकोऽयं मह्यं रोचते – 60

जि

जितरोषरया महाधियः सपदि क्रोधजितो लघुर्जनः ।

विजितेन जितस्य दुर्मतेर्मतिमद्भिः सह का विरोधिता॥ (16, 26)

jitaroñarayä mahädhiyaù sapadi krodhajito lagurjanaù

vijitena jitasya durmatermatimadbhiù saha kä virodhitä

पण्डितः स्वज्ञानेन अथवा पाण्डित्येन सर्वान् जयति। परन्तु गर्वेणालम्बितः मूर्खः प्रथमं स्वक्रोधेन जितः भवति परं रिपुणापि। एवं स्थितस्य मूर्खस्य मतिमद्भिः पण्डितैः सह का स्पर्धा भवेत्। मूर्खपण्डितयोः मैत्रीव स्पर्धापि न संगता इत्यर्थः ।

The above verse is from the 16^th canto of mägha’s çiçupälavadham.

The plot of this mahäkävyam is taken from the sabhä parva of the epic mahäbhäratam.

The story of this kävyam is: Lord Krishna was given the prime respect during the räja süya yagnya performed by King yudhiñöra. çiçupäla, who was also present in the court, was unable to accept the way in which Lord Krishna was worshipped and regarded by the paandavas. So, He at the outburst of his anger started abusing çri kriñëa. Finally, Kriñëa, who was patiently listening to him, killed him with the sudarçana cakram.

In this canto, çiçupäla sent a messenger who spoke insulting words addressing lord Krishna. But çri kriñëa did not react for any situation.

At this context the poet mägha gives a general statement that “an intelligent person always controls his anger and wins over it. But a foolish man is always controlled by anger and is defeated by anger at every stage. Hence, it is impossible to even conceive a friendship or enmity between the learned and the ignorant.”

Poet mägha further says that not only friendship even enmity can never exist between Lord çri kriñëa and çiçupäla.

महाधियः- Intelligent or a great person, जितः - win, रोषरया- by anger (Great men faces the force of anger and win over it) , लघुर्जनः - an ignorant person , सपदि – immediately , क्रोधजितो- loses himself to anger, विजितेन- An ignorant who is won by anger , जितस्यदुर्मतेः –an ignorant who is a looser, मतिमद्भिः सह –with an intelligent person , का विरोधिता – where is the enmity?

An Epitome of virtue and an embodiment of vice can there ever be a meaningful conversation?

श्लोकोऽयं मह्यं रोचते – 59

जा

जाने विसृष्टां प्रणिधानतस्त्वां मिथ्यापवादक्षुभितेन भर्त्रा ।

तन्मा व्यथिष्ठा विषयान्तरस्थं प्राप्तासि वैदेहि पितुर्निकेतम् ॥ (14, 72)

jäne visåñöäm praëidhänatastväm mithyäpaväda kñubhitena bharträ

tanmä vyathiñöhä viñayäntarastham präptäsi vaidehi piturniketam

The above sloka is from ‘Raghu vamsam’ of kaalidaasa.

The context here is : After the fourteen years exile Rama returns to the kingdom along with lakshmana and Sita and adorns the throne. One day Rama hears a scandal about Sita. Later on, she was abandoned near vaalmiki’s hermitage by Lakshmana, as directed by Raama.

Seeing Sita at the midst of the forest sage Vaalmiki says the following words- ‘ I know by the power of my meditation that you have been abandoned by your husband who is agitated by the false slander. Oh! Vaidehi do not be disturbed by any worries, you have come to the house of the father situated in another country.

त्वां- you, मिथ्या- false, अपवाद- blame, क्षुभितेन- agitated, भर्त्रा- by the husband, विसृष्टां- abondeoned, प्रणिधानतः – by his holy powers, जाने- I know, वैदेहि- O! Vaidehi,तत् मा व्यथिष्ठाः- do not be upset, विषयान्तरस्थं- in another place, पितुः – father’s निकेतं- house, प्राप्ता असि- have reached.

Firstly, Sage Vaalmiki tells Sita not to worry herself. As for her, he is in the same position as janaka. Sita can consider his abode as janaka’s abode itself, the only difference being that it was situated in a different country.

भर्त्रोपेक्षितानां पितृगृहवास एव उचित इति भावः – Father’s abode will be the safest place for a lady who was abandoned by her husband.

श्लोकोऽयं मह्यं रोचते – 58

ज

जरेयं पिशाचीव हा जीवतो मे

वसामत्ति रक्तं च मांसं बलं च ।

अहो देव सीदामि दीनानुकम्पि

न्किमद्यापि हन्त त्वयोदासितव्यम् ॥

jareyam piçäcéva hä jévato me

vasämatti raktam ca mämsam balam ca

aho deva sédämi dénänukampin

kimadyäpi hanta tvayodäsitavyam

The above verse is from Adi Sankara’s ‘Vishnu bhujanga prayaata stotram’.

Adi Sankara says – The old age is attacking me like a demon and destroys my blood, bones, flesh and strength. And oh god! You are compassionate towards the distressed, but how come you seem to be not bothered at all?

इयं – This ,जरा – Old age , पिशाचीव – like a demon, हा जीवतो- When I am alive, मे – my ,वसाम् – अत्ति- eats the bone, रक्तं- blood, मांसं- flesh, बलं- strength, च- and, अहो देव- Oh god, सीदामि- trembling, दीन- distress, अनुकम्पिन्- merciful, अद्यापि – even now, हन्त त्वया – by you उदासितव्यम्- ignore me ( You should not ignore me) ।

श्लोकोऽयं मह्यं रोचते – 57

छे

छेत्तुमिन्दौ भवद्वक्त्रबिम्बविभ्रमविभ्रमम् ।

शङ्के शशाङ्कमानङ्के भिन्नभिन्नविधिर्विधिः ॥

Tha above sloka is from the twentieth canto of sri Harsha’s naishadeeya charitam.

In the above sloka Nala describes the beauty of Damayanti.He says ‘ Oh ! Damayanti, the creator, during his creation, has differentiated between object to object and person to person’.

And he further says ‘ I think the moon was also created with a black spot in order to remove the confusion between the moon and your shining face’.