Part 2
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Part 3
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नारायणीयम् - Narayaniyam - parts 2 & 3
Parts 2 & 3 have been posted here because it is continuous.
Part 2
Part 3
Part 2
Part 3
मञ्जुरामायणम् एकम् अवलोकनम्
The work manju rAmayaNam has been written by the 20th century poet Sri Srinidhi swami.
This Manju RAmAyaNa consists of 242 slokas in four parts (kandas) in different vruttas. This work was written by the author for a competition, wherein he had to write the story of rAmayaNa within 250 slokas. By doing so, he won the prize from King of Mysore.
कृतिर्नवीनापि ममातिलघ्वी कृतीश्वराणां नियतं मुदे स्यात् ।
लिखन्ति बालाः कुटिलां हि रेखां तथापि मोदाय पितुर्भवन्ति ।।
kṛtirnavīnāpi mamātilaghvī kṛtīśvarāṇāṁ niyataṁ mude syāt|
likhanti bālāḥ kuṭilāṁ hi rekhāṁ tathāpi modāya piturbhavanti||
My work maybe small and new, yet I am sure it will make the great poets happy, just like how a father feels very happy even when the child writes in a crooked manner.
On a personal note: I too begin my contribution to this blog like a child in the midst of the scholars.
This Manju RAmAyaNa consists of 242 slokas in four parts (kandas) in different vruttas. This work was written by the author for a competition, wherein he had to write the story of rAmayaNa within 250 slokas. By doing so, he won the prize from King of Mysore.
कृतिर्नवीनापि ममातिलघ्वी कृतीश्वराणां नियतं मुदे स्यात् ।
लिखन्ति बालाः कुटिलां हि रेखां तथापि मोदाय पितुर्भवन्ति ।।
kṛtirnavīnāpi mamātilaghvī kṛtīśvarāṇāṁ niyataṁ mude syāt|
likhanti bālāḥ kuṭilāṁ hi rekhāṁ tathāpi modāya piturbhavanti||
My work maybe small and new, yet I am sure it will make the great poets happy, just like how a father feels very happy even when the child writes in a crooked manner.
On a personal note: I too begin my contribution to this blog like a child in the midst of the scholars.
शास्त्रं वदति – 2
नह्यपृष्ठ्वा कस्यचित् ब्रूयात् न चान्यायेन पृच्छतः ।
जानन् अपि च मेधावी जडवल्लोकम् आचरेत्।।
nahyapṛṣṭhvā kasyacit brūyāt na ca anyāyena pṛcchataḥ|
jānannapi ca medhāvī jaḍavallokam ācaret||
प्रश्नः त्वाम् उद्दिश्य भवति चेत् तदैव तस्य उत्तरं यच्छ। यः अहङ्कारेण पृच्छति तस्य उत्तरमपि मा कुरु। सर्वान् विषयान् ज्ञात्वा त्वं मूर्खः अथवा मूढः इव अस्मिन् लोके व्यवहारं कुरु। तव कापि हानिः नास्ति।
Saastram speaks -2
A Person knowing everything, need not answer a question without being asked, need not answer if the question is asked with arrogance and moreover need not bother about the society which calls him an ignorant. It is better for him to remain silent rather than answering these people.
But, we cannot follow this example when it is between two concerned individuals like Father and Son.
जानन् अपि च मेधावी जडवल्लोकम् आचरेत्।।
nahyapṛṣṭhvā kasyacit brūyāt na ca anyāyena pṛcchataḥ|
jānannapi ca medhāvī jaḍavallokam ācaret||
प्रश्नः त्वाम् उद्दिश्य भवति चेत् तदैव तस्य उत्तरं यच्छ। यः अहङ्कारेण पृच्छति तस्य उत्तरमपि मा कुरु। सर्वान् विषयान् ज्ञात्वा त्वं मूर्खः अथवा मूढः इव अस्मिन् लोके व्यवहारं कुरु। तव कापि हानिः नास्ति।
Saastram speaks -2
A Person knowing everything, need not answer a question without being asked, need not answer if the question is asked with arrogance and moreover need not bother about the society which calls him an ignorant. It is better for him to remain silent rather than answering these people.
But, we cannot follow this example when it is between two concerned individuals like Father and Son.
श्लोकोऽयं मह्यं रोचते - 10
ऋ
ऋजु पश्यति यः सर्वं चक्षुषानुपिबन्निव।
आसीनमपि तूष्णीकम् अनुरज्यन्ति तं प्रजाः॥
ṛju paśyati yaḥ sarvaṁ cakṣuṣānupibanniva|
āsīnamapi tūṣṇīkam anurajyanti taṁ prajāḥ||
People become devoted to that person who looks at every thing with straight vision, as if drinking continuously with an eye, even if he sits in silence.
चक्षुषा अनुपिबन्निव – as if drinking continuously with an eye. He observes everything with such attention, that, it seems as if he drinks continuously with his eye.
प्रजाः – people
अनुरज्यन्ति – become devoted
तं – to him
यः – he who
पश्यति - sees
सर्वं – everything
ऋजु – with a straight vision
आसीनम् अपि – even when seated
तूष्णीकं – silent
{Taken from mahAbhArata/udyogaparva/prajAgaraparva/viduranIti/adhyAya 34/sl 22}
ऋजु पश्यति यः सर्वं चक्षुषानुपिबन्निव।
आसीनमपि तूष्णीकम् अनुरज्यन्ति तं प्रजाः॥
ṛju paśyati yaḥ sarvaṁ cakṣuṣānupibanniva|
āsīnamapi tūṣṇīkam anurajyanti taṁ prajāḥ||
People become devoted to that person who looks at every thing with straight vision, as if drinking continuously with an eye, even if he sits in silence.
चक्षुषा अनुपिबन्निव – as if drinking continuously with an eye. He observes everything with such attention, that, it seems as if he drinks continuously with his eye.
प्रजाः – people
अनुरज्यन्ति – become devoted
तं – to him
यः – he who
पश्यति - sees
सर्वं – everything
ऋजु – with a straight vision
आसीनम् अपि – even when seated
तूष्णीकं – silent
{Taken from mahAbhArata/udyogaparva/prajAgaraparva/viduranIti/adhyAya 34/sl 22}
श्लोकोऽयं मह्यं रोचते – 9
ऊ
ऊरू करेण परिघट्टयतःसलीलं
दुर्योधनस्य पुरतोऽपहृताम्बरा या ।
दुःशासनेन कचकर्षणाभिमौलिः
सा द्रौपदी कथयत कः पुनः प्रदेशे ।। (वेणी संहारः – 6 – 35)
ūrū kareṇa parighaṭṭayataḥ salīlaṁ
duryodhanasya purato'pahṛtāmbarā yā
duḥśāsanena kacakarṣaṇābhimauliḥ
sā draupadī kathayata kaḥ punaḥ pradeśe (veṇīsaṁhāraḥ - 6 - 35)
The above verse is from the sixth or the last act of the drama ‘veNI samhAra’ of ‘Bhatta nArAyaNa’.
The plot is mainly taken from mahAbhArata. The play starts from the return of pAndavAs to Indraprastha after their 13 years of exile and Yudhishtira’s accession to throne after the Great War.
The title of the drama can be interpreted in three ways.वेण्याः संहारः – the tying up of the hair. (veNI means hair), वेण्या संहारं – Draupadi’s being dragged into the public, वेण्या हेतुभूतया संहारः – The veNI being the cause for the destruction of the kauravas.
In the above verse- BhIma, after killing Duryodhana and Dussasana, comes in search of Draupadi. He says, “Draupadi who was stripped of her garments in the presence of Duryodhana, while he lustily rubbed his thigh, and whose braid was loosened by Dussasana as he pulled her by the hair – Tell me in what place that same Draupadi is!”.
Arrogance and anger are the root-causes of the mahAbhArata war. It was the arrogance of Draupadi that made her laugh at Duryodhana, when the latter fell down. Taking revenge, Duryodhana and his brother insulted her which ended up in the kurukshetra war. Arrogance and anger can pull down a person to the level of an animal.
ऊरू करेण परिघट्टयतःसलीलं
दुर्योधनस्य पुरतोऽपहृताम्बरा या ।
दुःशासनेन कचकर्षणाभिमौलिः
सा द्रौपदी कथयत कः पुनः प्रदेशे ।। (वेणी संहारः – 6 – 35)
ūrū kareṇa parighaṭṭayataḥ salīlaṁ
duryodhanasya purato'pahṛtāmbarā yā
duḥśāsanena kacakarṣaṇābhimauliḥ
sā draupadī kathayata kaḥ punaḥ pradeśe (veṇīsaṁhāraḥ - 6 - 35)
The above verse is from the sixth or the last act of the drama ‘veNI samhAra’ of ‘Bhatta nArAyaNa’.
The plot is mainly taken from mahAbhArata. The play starts from the return of pAndavAs to Indraprastha after their 13 years of exile and Yudhishtira’s accession to throne after the Great War.
The title of the drama can be interpreted in three ways.वेण्याः संहारः – the tying up of the hair. (veNI means hair), वेण्या संहारं – Draupadi’s being dragged into the public, वेण्या हेतुभूतया संहारः – The veNI being the cause for the destruction of the kauravas.
In the above verse- BhIma, after killing Duryodhana and Dussasana, comes in search of Draupadi. He says, “Draupadi who was stripped of her garments in the presence of Duryodhana, while he lustily rubbed his thigh, and whose braid was loosened by Dussasana as he pulled her by the hair – Tell me in what place that same Draupadi is!”.
Arrogance and anger are the root-causes of the mahAbhArata war. It was the arrogance of Draupadi that made her laugh at Duryodhana, when the latter fell down. Taking revenge, Duryodhana and his brother insulted her which ended up in the kurukshetra war. Arrogance and anger can pull down a person to the level of an animal.
नारायणीयम् (Narayaniyam )
With the beginning of the uttarAyaNa, the day of the devas start. This signifies good beginnings for any work. Keeping with that, I would like to post a series on nArAyaNIyam. There are five audio files in total and I will be uploading one/two every week for the next few weeks.
(Audio for the first few minutes may not be so good. I had given this lecture on Vaikunta ekadashi in the year 2003 in Nashville. Thanks to Dr. Sankaran Mahadevan for encouraging me to give this lecture.)
(Audio for the first few minutes may not be so good. I had given this lecture on Vaikunta ekadashi in the year 2003 in Nashville. Thanks to Dr. Sankaran Mahadevan for encouraging me to give this lecture.)
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श्लोकोऽयं मह्यं रोचते – 8
उ
उपलशकलमेतत् भेदकं गोमयानाम्
वटुभिरुपहृतानां बर्हिषां स्तूपमेतत् ।
शरणमपि समिद्भिः शुष्यमाणाभिराभिः
विनमितपटलान्तं दृश्यते जीर्णकुड्यम् ।। (मुद्राराक्षसम् – 3 -15)
upalaśakalametat bhedakaṁ gomayā
vaṭubhirupahṛtānāṁ barhiṣāṁ stūpametat
śaraṇamapi samidbhiḥ śuṣyamāṇābhirābhiḥ
vinimitapaṭalāntaṁ dṛśyate jīrṇakuḍyam (mudrārākṣasam - 3 - 15)
The above verse is from the third act of the drama ‘mudrA rAkshasam’ written by ‘vishAkha Datta’.
The main plot of the play is: chANakya uprooted nanda dynasty and made chandragupta as the emperor.
In the above verse a servant was surprised, seeing the simple way of chAnakya’s living. He, standing in front of chAnakya’s house describes:-“Here is a piece of stone for breaking the cow-dung cakes; which is to be offered at the sacrificial fire; here is the bundle of darbha grass brought by his disciples, and the house too, with its dilapidated walls appears to have the skirts of its roof bent down by the holy sticks exposed for drying”.
It is really difficult to imagine a simple style of living for a person like chAnakya, who is almost as powerful as an emperor. The above verse stands as an example for the simple life style of our ancients. The reason could be the non-possession of anything more than is required for the basic need has made it possible for the ancients to lead a simple or a plain life style.
उपलशकलमेतत् भेदकं गोमयानाम्
वटुभिरुपहृतानां बर्हिषां स्तूपमेतत् ।
शरणमपि समिद्भिः शुष्यमाणाभिराभिः
विनमितपटलान्तं दृश्यते जीर्णकुड्यम् ।। (मुद्राराक्षसम् – 3 -15)
upalaśakalametat bhedakaṁ gomayā
vaṭubhirupahṛtānāṁ barhiṣāṁ stūpametat
śaraṇamapi samidbhiḥ śuṣyamāṇābhirābhiḥ
vinimitapaṭalāntaṁ dṛśyate jīrṇakuḍyam (mudrārākṣasam - 3 - 15)
The above verse is from the third act of the drama ‘mudrA rAkshasam’ written by ‘vishAkha Datta’.
The main plot of the play is: chANakya uprooted nanda dynasty and made chandragupta as the emperor.
In the above verse a servant was surprised, seeing the simple way of chAnakya’s living. He, standing in front of chAnakya’s house describes:-“Here is a piece of stone for breaking the cow-dung cakes; which is to be offered at the sacrificial fire; here is the bundle of darbha grass brought by his disciples, and the house too, with its dilapidated walls appears to have the skirts of its roof bent down by the holy sticks exposed for drying”.
It is really difficult to imagine a simple style of living for a person like chAnakya, who is almost as powerful as an emperor. The above verse stands as an example for the simple life style of our ancients. The reason could be the non-possession of anything more than is required for the basic need has made it possible for the ancients to lead a simple or a plain life style.
श्लोकोऽयं मह्यं रोचते - 7
ई
ईक्षणं द्विगुणं प्रोक्तं भाषणस्येति वेधसा।
अक्षिणी द्वे मनुष्याणां जिह्वा त्वेकैव निर्मिता॥
īkṣaṇaṁ dviguṇaṁ proktaṁ bhāṣaṇasyeti vedhasā|
akṣiṇī dve manuṣyāṇāṁ jihvā tvekaiva nirmitā||
Reading twice has been advised before speaking. That is the reason why Brahma has made two eyes for men and only one tongue.
A very simple sloka, yet it is a lesson that is essential for one’s life. Think before you speak.
ईक्षणं द्विगुणं प्रोक्तं भाषणस्येति वेधसा।
अक्षिणी द्वे मनुष्याणां जिह्वा त्वेकैव निर्मिता॥
īkṣaṇaṁ dviguṇaṁ proktaṁ bhāṣaṇasyeti vedhasā|
akṣiṇī dve manuṣyāṇāṁ jihvā tvekaiva nirmitā||
Reading twice has been advised before speaking. That is the reason why Brahma has made two eyes for men and only one tongue.
A very simple sloka, yet it is a lesson that is essential for one’s life. Think before you speak.
श्लोकोऽयं मह्यं रोचते – 6
इ
इदमुपनतमेवं रूपमक्लिष्टकान्ति प्रथमपरिगृहीतं स्यान्न वेत्यव्यवस्यन् ।
भ्रमर इव विभाति कुन्दमन्तस्तुषारं न च खलु परिभोक्तुं नैव शक्नोमि हातुम् ।।
( अभिज्ञान शाकुन्तलम् – 5- 19)
idamupanatamevaṁ rūpamakliṣṭakānti prathamaparigṛhītaṁ syānna vetyavyavasyan
bhramara iva vibhāti kundamantastuṣāraṁ na ca khalu paribhoktuṁ naiva śaknomi hātum
(abhijñānasakuntalam - 5 -19)
The above verse is from the fifth act of the drama ‘Abhignaana Shaakuntalam’ written by Kalidaasa. King Dushyanta fell in love with Shakuntala, the daughter of rishi Kanva. Story goes that they married secretly by exchanging rings (gandharva vivaaham) .After this Dushyanta left for his kingdom. Due to the curse of sage Durvaasa, Dushyanta completely forgets Sakuntala and the relationship he had with her.
The context here is: Sakuntala meets Dushyanta in his court. But Dushyanta is unable to recognize her, as a result of the curse. He is caught in a dilemma which is explained beautifully in the above verse.
“Should I accept or reject this ravishing beauty. If I reject assuming she is not my wife and if it happens to be that she is or if I accept her and she happens to be someone else’s, I would be committing a sin either way.”
Kalidasa’s thought process and ability to empathize with Dushyanta’s character is a masterpiece. He goes on with a simile comparing Dushyanta’s state of mind to a Bee which is enthralled to see dew drops inside a flower but in a dilemma to break the dew to get honey.
For researchers going through this text and interested in identifying the character of Kalidasa, there is no better example. Over the years there have been articles, movies which do portray him as a flirt. The comparisons are unjustified if one can see his thoughts in the above writings.
इदमुपनतमेवं रूपमक्लिष्टकान्ति प्रथमपरिगृहीतं स्यान्न वेत्यव्यवस्यन् ।
भ्रमर इव विभाति कुन्दमन्तस्तुषारं न च खलु परिभोक्तुं नैव शक्नोमि हातुम् ।।
( अभिज्ञान शाकुन्तलम् – 5- 19)
idamupanatamevaṁ rūpamakliṣṭakānti prathamaparigṛhītaṁ syānna vetyavyavasyan
bhramara iva vibhāti kundamantastuṣāraṁ na ca khalu paribhoktuṁ naiva śaknomi hātum
(abhijñānasakuntalam - 5 -19)
The above verse is from the fifth act of the drama ‘Abhignaana Shaakuntalam’ written by Kalidaasa. King Dushyanta fell in love with Shakuntala, the daughter of rishi Kanva. Story goes that they married secretly by exchanging rings (gandharva vivaaham) .After this Dushyanta left for his kingdom. Due to the curse of sage Durvaasa, Dushyanta completely forgets Sakuntala and the relationship he had with her.
The context here is: Sakuntala meets Dushyanta in his court. But Dushyanta is unable to recognize her, as a result of the curse. He is caught in a dilemma which is explained beautifully in the above verse.
“Should I accept or reject this ravishing beauty. If I reject assuming she is not my wife and if it happens to be that she is or if I accept her and she happens to be someone else’s, I would be committing a sin either way.”
Kalidasa’s thought process and ability to empathize with Dushyanta’s character is a masterpiece. He goes on with a simile comparing Dushyanta’s state of mind to a Bee which is enthralled to see dew drops inside a flower but in a dilemma to break the dew to get honey.
For researchers going through this text and interested in identifying the character of Kalidasa, there is no better example. Over the years there have been articles, movies which do portray him as a flirt. The comparisons are unjustified if one can see his thoughts in the above writings.
वैराग्यशतकम् - आशा - 3
The mangala sloka for this text is a very beautiful sloka that connects a lot of elements in one. Mangala sloka is written to remove any obstacles that may arise during the process of writing the work. It may be in the form of prayer or may include purpose of the work or characters in the work.
हरः विजयते – Siva remains victorious योगिनां चेतस्सद्मनि – in the minds of Yogis ज्ञानप्रदीपो – as the fire of knowledge. His matted hair (शिखा) is भास्वर shining with चारु the beautiful चन्द्रकलिका crescent moon चूडोत्तंसित placed at the crown. He shines (स्फुरन्) as the foremost of spiritual felicity (श्रेयोदशाग्रे) because He destroyed विलोलकाम the fickle manmatha लीला in a sportive manner. Manmatha is equated to a moth शलभ which comes of its own accord and falls into the fire thereby dies. अपार मोह Never-ending ignorance that is अन्तःस्फूर्जत् present inside, like तिमिर darkness and प्राग्भारम् stands in front thereby blinding our eye of reasoning, is removed उच्छाटयन् by Lord Siva.
Poets tend to equate ignorance with darkness and that it is destroyed by the sun of knowledge. Siva has all three forms of light in him – moon, sun and agni. Moon on his head, He is like the sun in expelling darkness and has the fire in His third eye that burnt Manmatha.
Siva can dwell only in the minds of yogis. Why? Their minds are pure and without any desire or illusion. Why is it that Yogis think of Siva? The poet gives the reason as “He is the one who burnt Manmatha” and hence is the best person to remove the unnecessary thoughts that are present in minds and give the knowledge. Thus, all we need to do is meditate upon Lord Siva’s feet and the desires of their own accord would get destroyed by the fire of knowledge.
चूडोत्तंसितचारुचन्द्रकलिकाचञ्चच्छिखाभास्वरः
लीलादग्धविलोलकामशलभः श्रेयोदशाग्रे स्फुरन्।
अन्तःस्फूर्जदपारमोहतिमिप्राग्भारम् उच्छाटयन्
चेतस्सद्मनि योगिनां विजयते ज्ञानप्रदीपो हरः॥
cūdottaṁsita-cāru-candra-kalikā-cañcacchikhā-bhāsvaraḥ
līlā-dagdha-vilola-kāma-śalabhaḥ śreyo daśāgre sphuran|
antaḥsphūrjadapāra-moha-timira-prāgbhāram ucchāṭayan
cetassadmani yogināṁ vijayate jñānapradīpo haraḥ||
Let me go over this sloka step by step.लीलादग्धविलोलकामशलभः श्रेयोदशाग्रे स्फुरन्।
अन्तःस्फूर्जदपारमोहतिमिप्राग्भारम् उच्छाटयन्
चेतस्सद्मनि योगिनां विजयते ज्ञानप्रदीपो हरः॥
cūdottaṁsita-cāru-candra-kalikā-cañcacchikhā-bhāsvaraḥ
līlā-dagdha-vilola-kāma-śalabhaḥ śreyo daśāgre sphuran|
antaḥsphūrjadapāra-moha-timira-prāgbhāram ucchāṭayan
cetassadmani yogināṁ vijayate jñānapradīpo haraḥ||
हरः विजयते – Siva remains victorious योगिनां चेतस्सद्मनि – in the minds of Yogis ज्ञानप्रदीपो – as the fire of knowledge. His matted hair (शिखा) is भास्वर shining with चारु the beautiful चन्द्रकलिका crescent moon चूडोत्तंसित placed at the crown. He shines (स्फुरन्) as the foremost of spiritual felicity (श्रेयोदशाग्रे) because He destroyed विलोलकाम the fickle manmatha लीला in a sportive manner. Manmatha is equated to a moth शलभ which comes of its own accord and falls into the fire thereby dies. अपार मोह Never-ending ignorance that is अन्तःस्फूर्जत् present inside, like तिमिर darkness and प्राग्भारम् stands in front thereby blinding our eye of reasoning, is removed उच्छाटयन् by Lord Siva.
Poets tend to equate ignorance with darkness and that it is destroyed by the sun of knowledge. Siva has all three forms of light in him – moon, sun and agni. Moon on his head, He is like the sun in expelling darkness and has the fire in His third eye that burnt Manmatha.
Siva can dwell only in the minds of yogis. Why? Their minds are pure and without any desire or illusion. Why is it that Yogis think of Siva? The poet gives the reason as “He is the one who burnt Manmatha” and hence is the best person to remove the unnecessary thoughts that are present in minds and give the knowledge. Thus, all we need to do is meditate upon Lord Siva’s feet and the desires of their own accord would get destroyed by the fire of knowledge.
शास्त्रं वदति -1
पञ्चमहापातकानि
ब्रह्महत्या सुरापानं स्तेयं गुर्वंगनागमः ।
महांति पाताकान्याहुः संसर्गश्चापि तैस्सह ।। (मनु स्मृति)
brahmahatyā surāpānaṁ steyaṁ gurvaṅganāgamaḥ
mahānti pātakānyāhuḥ saṁsargaścāpi taissaha (manusmṛti)
एतानि पञ्चमहापातकानि इति मनुस्मृत्या निर्दिष्टानि। ब्राह्मण हननम् – ब्राह्मणाः समाजस्य क्षेमाय याग-यज्ञादीन् अकुर्वन्, तस्मादेव तेषां हननं पातकमिति उक्तम्। सुरापानं, स्वर्णस्तेयं, गुरु पत्न्या सह दुराचारः च इति एते चत्वारि माहापातकानि सन्ति। एतैः चतुर्भिः सह संसर्गं पञ्चमं महापातकमिति उक्तम्।
Saastram speaks -1
Five Great sins:
These are the five great sins prescribed in Manu smrti which should not be committed by a person.
1 Brahma hatya- Killing of a (Qualified) Brahmin. (A Brahmin not only by birth). Those days Brahmins perform sacrifices for the welfare of the society. That’s why they were given respect. So killing a Brahmin was a great crime and a sin too.
2 Suraa paanam - Drinking of liquor.
3 Swarnastheyam – Stealing gold.
4 Guruvanganaagamah – Illegitimate relationship with the wife of the preceptor or Guru.
5 Taih sah samsargah – The last type of sinner will be one who has friendship with any of the above four.
ब्रह्महत्या सुरापानं स्तेयं गुर्वंगनागमः ।
महांति पाताकान्याहुः संसर्गश्चापि तैस्सह ।। (मनु स्मृति)
brahmahatyā surāpānaṁ steyaṁ gurvaṅganāgamaḥ
mahānti pātakānyāhuḥ saṁsargaścāpi taissaha (manusmṛti)
एतानि पञ्चमहापातकानि इति मनुस्मृत्या निर्दिष्टानि। ब्राह्मण हननम् – ब्राह्मणाः समाजस्य क्षेमाय याग-यज्ञादीन् अकुर्वन्, तस्मादेव तेषां हननं पातकमिति उक्तम्। सुरापानं, स्वर्णस्तेयं, गुरु पत्न्या सह दुराचारः च इति एते चत्वारि माहापातकानि सन्ति। एतैः चतुर्भिः सह संसर्गं पञ्चमं महापातकमिति उक्तम्।
Saastram speaks -1
Five Great sins:
These are the five great sins prescribed in Manu smrti which should not be committed by a person.
1 Brahma hatya- Killing of a (Qualified) Brahmin. (A Brahmin not only by birth). Those days Brahmins perform sacrifices for the welfare of the society. That’s why they were given respect. So killing a Brahmin was a great crime and a sin too.
2 Suraa paanam - Drinking of liquor.
3 Swarnastheyam – Stealing gold.
4 Guruvanganaagamah – Illegitimate relationship with the wife of the preceptor or Guru.
5 Taih sah samsargah – The last type of sinner will be one who has friendship with any of the above four.
‘Maatr Panchakam’ – Conclusion
‘A wicked son may be born, but not a wicked mother.’
’ कुपुत्रो जायेत, क्वचित् कुमाता न भवति’।
kuputro jāyeta kvacit kumātā na bhavati|
There is nothing greater and more sacred than the mother.
सन्न्यस्ताखिलकर्मापि पितुर्वन्द्यो हि मस्करी।
सर्ववन्द्येन यतिना प्रसूर्वन्द्या प्रयत्नतः।।
sannyastākhilakarmāpi piturvandyo hi maskarī|
sarvavandyena yatinā prasūrvandyā prayatnataḥ||
‘The father of a sanyaasin can prostrate before his son. But the ascetic who is revered or worshipped by all should bow before his mother.’
But do the elevated souls like Adi Sankara need to do their karma?
यत् यत् आचरति श्रेष्ठः तत् तदेव इतरो जनः ।
सः यत् प्रमाणं कुरुते लोकस्तदनुवर्तते।।
yat yat ācarati śreṣṭhaḥ tat tadeva itare janaḥ|
saḥ yat pramāṇaṁ kurute lokastadanuvartate||
‘Whatever is done by the elevated souls or the great men is followed by the common people. Hence, they perform the duties till their body leaves this world in order to show a path for others, though they are not bound by it’.
’ कुपुत्रो जायेत, क्वचित् कुमाता न भवति’।
kuputro jāyeta kvacit kumātā na bhavati|
There is nothing greater and more sacred than the mother.
सन्न्यस्ताखिलकर्मापि पितुर्वन्द्यो हि मस्करी।
सर्ववन्द्येन यतिना प्रसूर्वन्द्या प्रयत्नतः।।
sannyastākhilakarmāpi piturvandyo hi maskarī|
sarvavandyena yatinā prasūrvandyā prayatnataḥ||
‘The father of a sanyaasin can prostrate before his son. But the ascetic who is revered or worshipped by all should bow before his mother.’
But do the elevated souls like Adi Sankara need to do their karma?
यत् यत् आचरति श्रेष्ठः तत् तदेव इतरो जनः ।
सः यत् प्रमाणं कुरुते लोकस्तदनुवर्तते।।
yat yat ācarati śreṣṭhaḥ tat tadeva itare janaḥ|
saḥ yat pramāṇaṁ kurute lokastadanuvartate||
‘Whatever is done by the elevated souls or the great men is followed by the common people. Hence, they perform the duties till their body leaves this world in order to show a path for others, though they are not bound by it’.
मातृपञ्चकम् – 5
अम्बेति तातेति शिवेति तस्मिन् प्रसूति काले कियदवोच उच्चैः ।
कृष्णेति गोविन्देति हरे मुकुन्देति अहो जनन्यै रचितोऽयम् अञ्जलिः ।।
ambeti tāteti śiveti tasmin prasūtikāle kiyadavoca uccaiḥ|
kṛṣṇeti govideti hare mukundeti aho jananyai racito'yam añjaliḥ||
‘हे मातः प्रसववेदनया पीडितया त्वया अम्ब, तात, शिव, कृष्ण, हर, गोविन्द इत्यादि उच्चैः उक्तम्। हे जननी मम नमस्कारान् तुभ्यं समर्पयामि’ ।
‘Maatr Panchakam Sloka’ - 5
‘O Mother, At the time of delivery you cried aloud due to the labour pain calling O father, O Shiva, O Krishna, O Govinda, O Hara, O Mukunda. O Mother! I submit my salutations with folded hands.’
Thus, Sankara expressed his feelings he had for his mother.
कृष्णेति गोविन्देति हरे मुकुन्देति अहो जनन्यै रचितोऽयम् अञ्जलिः ।।
ambeti tāteti śiveti tasmin prasūtikāle kiyadavoca uccaiḥ|
kṛṣṇeti govideti hare mukundeti aho jananyai racito'yam añjaliḥ||
‘हे मातः प्रसववेदनया पीडितया त्वया अम्ब, तात, शिव, कृष्ण, हर, गोविन्द इत्यादि उच्चैः उक्तम्। हे जननी मम नमस्कारान् तुभ्यं समर्पयामि’ ।
‘Maatr Panchakam Sloka’ - 5
‘O Mother, At the time of delivery you cried aloud due to the labour pain calling O father, O Shiva, O Krishna, O Govinda, O Hara, O Mukunda. O Mother! I submit my salutations with folded hands.’
Thus, Sankara expressed his feelings he had for his mother.
मातृपञ्चकम् – 4
मुक्तामणिस्त्वं नयनं नमेति राजेति जीवेति चिरं सुत त्वम् ।
इति उक्तवत्याः तव वाचि मातः ददाम्यहं तण्डुलमेव शुष्कम् ।।
muktāmaṇistvaṁ nayanaṁ nameti rājeti jīveti ciraṁ suta tvam|
iti uktavatyāḥ tava vāci mātaḥ dadāmyahaṁ taṇḍulameva śuṣkam||
‘हे मातः, ‘मुक्तामणिः, नयनं, त्वं चिरं जीव’ इत्यादि प्रीतिवाचा त्वया अहम् आहूतः आसम्। तादृशी मुखे अहं शुष्कं तण्डुलमेव यच्छामि’।
Maatr Panchakam sloka - 4
‘O Mother, You were calling me with endearing words like “You are my pearl, you are my eyes, you are my prince, you are my life, you live long and so on. In return, to all these pleasing words, uttered to me, I am dropping the dry rice into your mouth.’
इति उक्तवत्याः तव वाचि मातः ददाम्यहं तण्डुलमेव शुष्कम् ।।
muktāmaṇistvaṁ nayanaṁ nameti rājeti jīveti ciraṁ suta tvam|
iti uktavatyāḥ tava vāci mātaḥ dadāmyahaṁ taṇḍulameva śuṣkam||
‘हे मातः, ‘मुक्तामणिः, नयनं, त्वं चिरं जीव’ इत्यादि प्रीतिवाचा त्वया अहम् आहूतः आसम्। तादृशी मुखे अहं शुष्कं तण्डुलमेव यच्छामि’।
Maatr Panchakam sloka - 4
‘O Mother, You were calling me with endearing words like “You are my pearl, you are my eyes, you are my prince, you are my life, you live long and so on. In return, to all these pleasing words, uttered to me, I am dropping the dry rice into your mouth.’
मातृपञ्चकम् -3
न दत्तं मातस्ते मरणसमये तोयमपि वा
स्वगावा नो दत्ता मरणदिवसे श्राद्धविधिना ।
न दत्तो मातस्ते मरणसमये तारकमनुः अकाले
सम्प्राप्ते मयि कुरु दयां मातः अतुलाम् ।।
na dattaṁ mātaste maraṇasamaye toyamapi vā
svagāvā no datta maraṇadivase śrāddhavidhinā|
na datto mātaste maraṇasamaye tārakamanuḥ akāle
samprāpte mayi kuru dayāṁ mātaḥ atulam||
हे मातः तव मरणावस्थायां मया जलमपि न दत्तम्, श्राद्धकर्मणि गावः न दानरूपेण दत्ताः, प्राणगमानावसरे राममन्त्राणि न घोषितानि। विलम्बनेन आगमनाय मां क्षम्यतां, मयि दयां च कुरु।
‘Maatr Panchakam Sloka’ – 3
‘O Mother! Water was not fed when you were in the death bed, cows were not given as alms according to the shraaddha principles, mantras were not chanted at the time of your death. But Mother, Please have pity on me. Please forgive me, for I have arrived here late.’
स्वगावा नो दत्ता मरणदिवसे श्राद्धविधिना ।
न दत्तो मातस्ते मरणसमये तारकमनुः अकाले
सम्प्राप्ते मयि कुरु दयां मातः अतुलाम् ।।
na dattaṁ mātaste maraṇasamaye toyamapi vā
svagāvā no datta maraṇadivase śrāddhavidhinā|
na datto mātaste maraṇasamaye tārakamanuḥ akāle
samprāpte mayi kuru dayāṁ mātaḥ atulam||
हे मातः तव मरणावस्थायां मया जलमपि न दत्तम्, श्राद्धकर्मणि गावः न दानरूपेण दत्ताः, प्राणगमानावसरे राममन्त्राणि न घोषितानि। विलम्बनेन आगमनाय मां क्षम्यतां, मयि दयां च कुरु।
‘Maatr Panchakam Sloka’ – 3
‘O Mother! Water was not fed when you were in the death bed, cows were not given as alms according to the shraaddha principles, mantras were not chanted at the time of your death. But Mother, Please have pity on me. Please forgive me, for I have arrived here late.’
श्लोकोऽयं मह्यं रोचते - 5
आ
आरम्भगुर्वी क्षयणी क्रमेण लघ्वीपुरा वृद्धिमतीश्च पश्चात् ।
दिनस्य पूर्वार्ध-परार्ध-भिन्ना छायैव मैत्री खलसज्जनानाम् ।।
ārambhagurvī kṣayiṇī krameṇa laghvīpurā vṛddhimatīśca paścāt|
dinasya pūrvārdha-parārdha-bhinnā chāyaiva maitrī khalasajjanānām||
MEANING
Friendship with bad people(खल)will start fast and end quickly.Friendship with good people(सज्जन)will start slowly and develop gradually. This difference is described with the help of the following example – the shadow(छाया) of the day’s(दिनस्य) forenoon starts long and becomes small by noon, while the shadow in the afternoon starts small and grows longer.(पूर्व,पर)
मातृपञ्चकम् -2
गुरुकुलमुपसृत्य स्वप्नकालेऽपि तु दृष्ट्वा
यतिसमुचितवेषं प्रारुदो मां त्वमुच्चैः।
गुरुकुलमुपसृत्य सर्वं प्रारुदत्ते समक्षम्
सपदि चरणयोस्ते मातुरस्तु प्रणामः ।।
gurukulamupasṛtya svapnakāle'pi tu dṛṣṭvā
yatisamucitaveṣaṁ prārudo māṁ tvamuccaiḥ|
gurukulamupasṛtya sarvaṁ prārudatte samakṣam
sapadi caraṇayoste māturastu praṇāmaḥ||
‘हे मातः स्वप्ने यतिवेषधारिणं मां दृष्ट्वा त्वं गुरुकुलं प्रत्यधावः। तत्र गुरौ स्वक्लेशं निवेद्य उच्चैः त्वं रुरोदिथ। तव प्रीतिं दृष्ट्वा मम सहपाठिनः अपि दुःखिताः आसन्। तव चरणयोः मे प्रणामः अस्तु।‘
‘Maatr Panchakam Sloka’ -2
‘O Mother! You saw me in the dress of an ascetic in your dream. Unable to see me in that attire you immediately ran to my Preceptor and cried aloud. My classmates seeing your affection cried along with you. Mother, what else can I do other than prostrating before your feet and offering my salutations?’
यतिसमुचितवेषं प्रारुदो मां त्वमुच्चैः।
गुरुकुलमुपसृत्य सर्वं प्रारुदत्ते समक्षम्
सपदि चरणयोस्ते मातुरस्तु प्रणामः ।।
gurukulamupasṛtya svapnakāle'pi tu dṛṣṭvā
yatisamucitaveṣaṁ prārudo māṁ tvamuccaiḥ|
gurukulamupasṛtya sarvaṁ prārudatte samakṣam
sapadi caraṇayoste māturastu praṇāmaḥ||
‘हे मातः स्वप्ने यतिवेषधारिणं मां दृष्ट्वा त्वं गुरुकुलं प्रत्यधावः। तत्र गुरौ स्वक्लेशं निवेद्य उच्चैः त्वं रुरोदिथ। तव प्रीतिं दृष्ट्वा मम सहपाठिनः अपि दुःखिताः आसन्। तव चरणयोः मे प्रणामः अस्तु।‘
‘Maatr Panchakam Sloka’ -2
‘O Mother! You saw me in the dress of an ascetic in your dream. Unable to see me in that attire you immediately ran to my Preceptor and cried aloud. My classmates seeing your affection cried along with you. Mother, what else can I do other than prostrating before your feet and offering my salutations?’
मातृपञ्चकम् – 1
आस्तां तावदियं प्रसूति समये दुर्वारशूलव्यथा
नैरुच्यं तनुशोषणं मलमपि शय्या च सांवत्सरि।
एकस्यापि न गर्भभार-भरण क्लेशस्य यस्याक्षमो
दातुं निष्कृतिमुन्नतोऽपि तनयः तस्यै जनन्यै नमः ।।
āstāṁ tāvadiyaṁ prasūtisamaye durvāraśūlavyathā
nairucyaṁ tanuśoṣaṇaṁ malamapi śayyā ca sāṁvatsarī|
ekasyāpi na garbha-bhāra-bharaṇa-kleśasya yasyākṣamo
dātum niṣkṛtimunnato'pi tanayaḥ tasyai jananyai namaḥ||
‘हे मातः यदा त्वं मां प्रासूत तस्मिन् अवसरे याः पीडाः त्वया अनुभूताः तस्याः प्रतीकाररूपेण मया किं दीयते? गर्भभारस्य भरणं सुलभं किम्? अहं तां जननीं वन्दे।‘
‘Maatr Panchakam Sloka’- 1
‘O Mother! The pain experienced by you at the time of my birth, aversion towards food due to which you were emaciated during pregnancy, and bearing me for months together which had changes in your body. These miserable experiences endured by you during pregnancy and thereafter can never be compensated even by a son in a high position. My salutations to you.’
नैरुच्यं तनुशोषणं मलमपि शय्या च सांवत्सरि।
एकस्यापि न गर्भभार-भरण क्लेशस्य यस्याक्षमो
दातुं निष्कृतिमुन्नतोऽपि तनयः तस्यै जनन्यै नमः ।।
āstāṁ tāvadiyaṁ prasūtisamaye durvāraśūlavyathā
nairucyaṁ tanuśoṣaṇaṁ malamapi śayyā ca sāṁvatsarī|
ekasyāpi na garbha-bhāra-bharaṇa-kleśasya yasyākṣamo
dātum niṣkṛtimunnato'pi tanayaḥ tasyai jananyai namaḥ||
‘हे मातः यदा त्वं मां प्रासूत तस्मिन् अवसरे याः पीडाः त्वया अनुभूताः तस्याः प्रतीकाररूपेण मया किं दीयते? गर्भभारस्य भरणं सुलभं किम्? अहं तां जननीं वन्दे।‘
‘Maatr Panchakam Sloka’- 1
‘O Mother! The pain experienced by you at the time of my birth, aversion towards food due to which you were emaciated during pregnancy, and bearing me for months together which had changes in your body. These miserable experiences endured by you during pregnancy and thereafter can never be compensated even by a son in a high position. My salutations to you.’
श्लोकोऽयं मह्यं रोचते - 4
अ -
अथेप्सितं भर्तुरुपस्थितोदयं सखीजनोद्वीक्षणकौमुदीमुखम्।
निदानमिक्ष्वाकुकुलस्य सन्ततेः सुदक्षिणा दौहृदलक्षणा दधौ॥ रघुवंशः 3-1॥
athepsitaṁ bharturupasthitodayaṁ sakhījanodvīkṣaṇakaumudīmukham|
nidānamikṣvākukulasya santateḥ sudakṣiṇā daurhṛdalakṣaṇā dadhau|| raghuvaṁśaḥ 3-1 ||
दौहृदलक्षणा सुदक्षिणा, भर्तुः ईप्सितम् उपस्थितोदयं सखीजनोद्वीक्षणकौमुदीमुखम् इक्ष्वाकुकुलस्य सन्ततेः निदानं दधौ।
वस्तुतः सरलोऽयं श्लोकः - बहुवर्षेभ्यः सुदक्षिणादिलीपयोः पुत्रः न आसीत्। वसिष्ठमहर्षेः उपदेशात् कामधेनोः पुत्रीं नन्दिनीं तस्याः वत्सं च पालयित्वा, तयोः अनुग्रहेण सुदक्षिणा गर्भवती अभवत्। अस्मिन् सर्गे तस्याः दौहृदलक्षणां वर्णयति कविः।
This sloka is very dear to me because my grandfather would always ask me to recite the set of 10/12 slokas which describe the pregnant sudakshiNa. He did not know samskrutam but had a lovely voice and sang wonderfully without formal training. Apparently his teacher who taught Raghuvamsa at school would ask him to recite this. The tune he used to recite was a very beautiful one.
अथेप्सितं भर्तुरुपस्थितोदयं सखीजनोद्वीक्षणकौमुदीमुखम्।
निदानमिक्ष्वाकुकुलस्य सन्ततेः सुदक्षिणा दौहृदलक्षणा दधौ॥ रघुवंशः 3-1॥
athepsitaṁ bharturupasthitodayaṁ sakhījanodvīkṣaṇakaumudīmukham|
nidānamikṣvākukulasya santateḥ sudakṣiṇā daurhṛdalakṣaṇā dadhau|| raghuvaṁśaḥ 3-1 ||
दौहृदलक्षणा सुदक्षिणा, भर्तुः ईप्सितम् उपस्थितोदयं सखीजनोद्वीक्षणकौमुदीमुखम् इक्ष्वाकुकुलस्य सन्ततेः निदानं दधौ।
वस्तुतः सरलोऽयं श्लोकः - बहुवर्षेभ्यः सुदक्षिणादिलीपयोः पुत्रः न आसीत्। वसिष्ठमहर्षेः उपदेशात् कामधेनोः पुत्रीं नन्दिनीं तस्याः वत्सं च पालयित्वा, तयोः अनुग्रहेण सुदक्षिणा गर्भवती अभवत्। अस्मिन् सर्गे तस्याः दौहृदलक्षणां वर्णयति कविः।
This sloka is very dear to me because my grandfather would always ask me to recite the set of 10/12 slokas which describe the pregnant sudakshiNa. He did not know samskrutam but had a lovely voice and sang wonderfully without formal training. Apparently his teacher who taught Raghuvamsa at school would ask him to recite this. The tune he used to recite was a very beautiful one.
मातृपञ्चकम् प्रस्तावः
‘मातृपञ्चकम्’ इति अस्मिन् पञ्चश्लोकाः सन्ति। एते श्लोकाः श्री आदिशङ्करभगवत्पादैः लिखिताः। सः बालावस्थायाम् एव मात्रा अनुमोदितः संन्यासाश्रमे प्राविशत्। संन्यासाश्रमे प्रविष्टोऽपि सः 'तव अन्तिमसंस्कारं मया निश्चयेन क्रियते' इति मातरि न्यवेदयत्।
“ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः” इति अद्वैतसिद्धान्तप्रतिष्ठापने स्वजीवनम् अयापयत् सः। सम्पूर्णं भारतदेशं गत्वा, बहूनि पुस्तकानि विलिख्य च स्वमतस्य स्थापनम् अन्यमतानां खण्डनं च अकरोत्। सः मातुः मरणावस्थायां स्वपुरीं काल़डीं प्रत्यगच्छत्। तदा, तेन शास्त्रानुसारेणैव मातुः अन्तिमसंस्कारं कृतम्। तस्मिन् समये एव मातुः नमस्काररूपेण इमान् श्लोकान् अरचयत्। अग्रिमलेखे श्लोकाः दृश्यन्ते -
'mAtr Panchakam - Introduction'
Adi Sankara, the great Advaita philosopher, was born at Kaaladi in Kerala. He lost his father at the age of five, and, when he was eight years of age, permitted by his mother, became a sanyasin. He promised his mother that he will perform her last rites.
Sankara experienced the ultimate reality and taught the truth of Vedanta which is not sectarian but universal. He said that ‘Moksa’ or ‘liberation’ is not an after death experience. Due to ‘avidyaa’ or ‘ignorance’ one does not realize the ultimate soul. And when ‘avidyaa’ is made to disappear the self-luminous nature of the 'Self' shines.
Sankara traveled all over the country for universal salvation. At the demise of his mother he reached Kaaladi. People over there opposed and said that, ‘Philosophy is not a way of life; but it is only a way of thought for Sankara’.
But, Saastra permits an ascetic to perform only the duty of lighting the pyre, if he is the only
son for his parents. Thus, Sankara fulfilled his promise without deluding the Saastra.
At this context Sankara offering salutations to his mother, wrote 'mAtr panchakam' or five slokas in praise of mother.
Slokas from the next post........
“ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः” इति अद्वैतसिद्धान्तप्रतिष्ठापने स्वजीवनम् अयापयत् सः। सम्पूर्णं भारतदेशं गत्वा, बहूनि पुस्तकानि विलिख्य च स्वमतस्य स्थापनम् अन्यमतानां खण्डनं च अकरोत्। सः मातुः मरणावस्थायां स्वपुरीं काल़डीं प्रत्यगच्छत्। तदा, तेन शास्त्रानुसारेणैव मातुः अन्तिमसंस्कारं कृतम्। तस्मिन् समये एव मातुः नमस्काररूपेण इमान् श्लोकान् अरचयत्। अग्रिमलेखे श्लोकाः दृश्यन्ते -
'mAtr Panchakam - Introduction'
Adi Sankara, the great Advaita philosopher, was born at Kaaladi in Kerala. He lost his father at the age of five, and, when he was eight years of age, permitted by his mother, became a sanyasin. He promised his mother that he will perform her last rites.
Sankara experienced the ultimate reality and taught the truth of Vedanta which is not sectarian but universal. He said that ‘Moksa’ or ‘liberation’ is not an after death experience. Due to ‘avidyaa’ or ‘ignorance’ one does not realize the ultimate soul. And when ‘avidyaa’ is made to disappear the self-luminous nature of the 'Self' shines.
Sankara traveled all over the country for universal salvation. At the demise of his mother he reached Kaaladi. People over there opposed and said that, ‘Philosophy is not a way of life; but it is only a way of thought for Sankara’.
But, Saastra permits an ascetic to perform only the duty of lighting the pyre, if he is the only
son for his parents. Thus, Sankara fulfilled his promise without deluding the Saastra.
At this context Sankara offering salutations to his mother, wrote 'mAtr panchakam' or five slokas in praise of mother.
Slokas from the next post........
वैराग्यशतकम् - आशा - 2
भोगा न भुक्ता वयमेव भुक्ताः
तपो न तप्तं वयमेव तप्ताः।
कालो न यातो वयमेव याताः
तृष्णा न जीर्णा वयमेव जीर्णाः॥
bhogā na bhuktā vayameva bhuktāḥ
tapo na taptaṁ vayameva taptāḥ|
kālo na yātaḥ vayameva yātāḥ
tṛṣṇā na jīrṇā vayameva jīrṇāḥ||
तपो न तप्तं वयमेव तप्ताः।
कालो न यातो वयमेव याताः
तृष्णा न जीर्णा वयमेव जीर्णाः॥
bhogā na bhuktā vayameva bhuktāḥ
tapo na taptaṁ vayameva taptāḥ|
kālo na yātaḥ vayameva yātāḥ
tṛṣṇā na jīrṇā vayameva jīrṇāḥ||
Pleasures have not been enjoyed (भोगा न भुक्ता), instead we are the ones who have been consumed by desires (वयमेव भुक्ताः). In our efforts to enjoy the worldly pleasures, we end up running behind incessantly.
Penance was not performed (तपो न तप्तं), instead we have been constantly troubled by आधिभौतिक, आधिदैविक and आध्यात्म sorrows (वयमेव तप्ताः). Practising penance is an extremely difficult process that requires conquering sorrows and the concentration of mind.
We often use the expression "Time flies". No, कालो न यातः Time does not fly. We are the ones who have become old without using the time on hand for useful things (वयमेव याता).
Ultimately our desires have not ceased (तृष्णा न जीर्णा), but we have become weak and feeble trying to fulfill the numerous desires in our life (वयमेव जीर्णाः).
Penance was not performed (तपो न तप्तं), instead we have been constantly troubled by आधिभौतिक, आधिदैविक and आध्यात्म sorrows (वयमेव तप्ताः). Practising penance is an extremely difficult process that requires conquering sorrows and the concentration of mind.
We often use the expression "Time flies". No, कालो न यातः Time does not fly. We are the ones who have become old without using the time on hand for useful things (वयमेव याता).
Ultimately our desires have not ceased (तृष्णा न जीर्णा), but we have become weak and feeble trying to fulfill the numerous desires in our life (वयमेव जीर्णाः).
श्लोकोऽयं मह्यं रोचते – 3
प्राप्तव्यम् अर्थं लभते मनुष्यः देवोऽपि तं लङ्घयितुं न समर्थः ।
तस्मात् न शोचनीयो न विस्मयो मे यदस्मदीयं न हि तत् परेषाम् ।।
prāptavyam arthaṁ labhate manuṣyaḥ devo'pi taṁ laṅghayituṁ na samarthaḥ|
tasmāt na śocanīyo na vismayo me yadasmadīyaṁ na hi tat pareṣām||
अयं श्लोकः ‘पञ्चतन्त्रम्’ इति ग्रन्थे वर्तते। अस्मभ्यं यत् विहितं तत् अस्माभिः लभ्यते एव। ललाटे यः विधिः लिखितः, तं विधिं परिणमितुम् अथवा रोद्धुं ब्रह्मादि देवाः अपि न शक्नुवन्ति । तस्मात् मया दुःखम् अथवा आश्चर्यं न अनुभूयते, यतः, यत् अस्माकं तत् कदापि अन्येषां न भवेत्।
Even the gods cannot obstruct the things that are destined to a Human. Hence, do not be worried or shocked. The things that are destined to us will never reach others.
तस्मात् न शोचनीयो न विस्मयो मे यदस्मदीयं न हि तत् परेषाम् ।।
prāptavyam arthaṁ labhate manuṣyaḥ devo'pi taṁ laṅghayituṁ na samarthaḥ|
tasmāt na śocanīyo na vismayo me yadasmadīyaṁ na hi tat pareṣām||
अयं श्लोकः ‘पञ्चतन्त्रम्’ इति ग्रन्थे वर्तते। अस्मभ्यं यत् विहितं तत् अस्माभिः लभ्यते एव। ललाटे यः विधिः लिखितः, तं विधिं परिणमितुम् अथवा रोद्धुं ब्रह्मादि देवाः अपि न शक्नुवन्ति । तस्मात् मया दुःखम् अथवा आश्चर्यं न अनुभूयते, यतः, यत् अस्माकं तत् कदापि अन्येषां न भवेत्।
Even the gods cannot obstruct the things that are destined to a Human. Hence, do not be worried or shocked. The things that are destined to us will never reach others.
श्लोकोऽयं मह्यं रोचते -2
यो मे गर्भगतस्यापि वृत्तिं कल्पितवान् प्रभुः।
शेषवृत्ति प्रधानाय सुप्तः किं वा मृतोऽथवा ।।
yo me garbhagatasyāpi vṛttiṁ kalpitavān prabhuḥ|
śeṣavṛtti pradhānāya suptaḥ kiṁ vā mṛto'thavā||
यदा अहं मम मातुः गर्भे अवसम्, तत्क्षणात्, सः देवः एव माम् अरक्षत्। अधुना सः किं न रक्षति माम् ? “मम, इच्छाः पूरयतु, पीडाः दूरीकरोतु’ इति प्रतिवारं किं प्रार्थना कर्तव्या? देवः श्रीरङ्गपुरे शयनाकारे वर्तते इति कारणात् सः स्वपिति इति मा चिन्तय। सः सदा सर्वदा अस्मान् रक्षति इति विषये न कोऽपि संशयः।
God protected us when we were in our mother's womb. For the remaining period of our life he is neither asleep nor dead .When in mother's womb we neither knew God nor Worship but still He protected us and decided on our destiny. Now, it doesn't warrant us to ask for things and plead for protection. He was guarding us without our knowledge, will he not continue do so?
शेषवृत्ति प्रधानाय सुप्तः किं वा मृतोऽथवा ।।
yo me garbhagatasyāpi vṛttiṁ kalpitavān prabhuḥ|
śeṣavṛtti pradhānāya suptaḥ kiṁ vā mṛto'thavā||
यदा अहं मम मातुः गर्भे अवसम्, तत्क्षणात्, सः देवः एव माम् अरक्षत्। अधुना सः किं न रक्षति माम् ? “मम, इच्छाः पूरयतु, पीडाः दूरीकरोतु’ इति प्रतिवारं किं प्रार्थना कर्तव्या? देवः श्रीरङ्गपुरे शयनाकारे वर्तते इति कारणात् सः स्वपिति इति मा चिन्तय। सः सदा सर्वदा अस्मान् रक्षति इति विषये न कोऽपि संशयः।
God protected us when we were in our mother's womb. For the remaining period of our life he is neither asleep nor dead .When in mother's womb we neither knew God nor Worship but still He protected us and decided on our destiny. Now, it doesn't warrant us to ask for things and plead for protection. He was guarding us without our knowledge, will he not continue do so?
श्लोकोऽयं मह्यं रोचते – 1
गतोऽपि वयसि ग्राह्या विद्या सर्वात्मना बुधैः ।
यद्यपि न स्यात् फलदा सुलभा सा अन्यजन्मनि ।।
gato'pi vayasi grāhyā vidyā sarvātmanā budhaiḥ|
yadyapi na syāt phaladā sulabhā sā anyajanmani||
वृद्धावस्थायामपि पठनम् अथवा नूतनविषयग्रहणं कर्तव्यम् एव । पठने अथवा विद्याभ्यासे का प्रयोजना ? परीक्षा तु न लेखनीया अतः किमर्थं पठनम् इति मा चिन्तय। अधुना ज्ञानेन प्रयोजनं न स्यात् परन्तु जन्मान्तरे उपयुज्यते।
‘शरीरस्यैव नाशः न तु आत्मनः, तस्मात् आत्मने पुनर्जन्म अस्ति’ इति अस्माकं सनातनधर्मे उक्तम् । सहस्रवर्षेभ्यानन्तरं यदि मानुषजन्म लभ्यते, तर्हि, तदा इदमेव ज्ञानं भाति। अद्यतनकाले वयं बालावस्थायां ज्ञानवृद्धान् (child prodigy) पश्यन्ती स्मः। तत् जन्मान्तरवासना बलेन एव इति न कोऽपि सन्देहः। तस्मात् सर्वैः वयसि गतोपि विद्या ग्राह्या ।
Irrespective of one’s age one should never stop learning. Even if that knowledge is not useful in current birth it would be useful in the subsequent ones.
यद्यपि न स्यात् फलदा सुलभा सा अन्यजन्मनि ।।
gato'pi vayasi grāhyā vidyā sarvātmanā budhaiḥ|
yadyapi na syāt phaladā sulabhā sā anyajanmani||
वृद्धावस्थायामपि पठनम् अथवा नूतनविषयग्रहणं कर्तव्यम् एव । पठने अथवा विद्याभ्यासे का प्रयोजना ? परीक्षा तु न लेखनीया अतः किमर्थं पठनम् इति मा चिन्तय। अधुना ज्ञानेन प्रयोजनं न स्यात् परन्तु जन्मान्तरे उपयुज्यते।
‘शरीरस्यैव नाशः न तु आत्मनः, तस्मात् आत्मने पुनर्जन्म अस्ति’ इति अस्माकं सनातनधर्मे उक्तम् । सहस्रवर्षेभ्यानन्तरं यदि मानुषजन्म लभ्यते, तर्हि, तदा इदमेव ज्ञानं भाति। अद्यतनकाले वयं बालावस्थायां ज्ञानवृद्धान् (child prodigy) पश्यन्ती स्मः। तत् जन्मान्तरवासना बलेन एव इति न कोऽपि सन्देहः। तस्मात् सर्वैः वयसि गतोपि विद्या ग्राह्या ।
Irrespective of one’s age one should never stop learning. Even if that knowledge is not useful in current birth it would be useful in the subsequent ones.
वैयाकरणाः - तार्किकाः
‘ये व्याकरणशास्त्रे पण्डिताः ते वैयाकरणाः तथैव ये तर्कशास्त्रे निपुणाः ते तार्किकाः इति विख्याताः’ इति इदं सर्वे जानन्ति एव।
वैयाकरणाः, शब्दप्रयोगेषु तथा च वाक्येषु दोषान् कदापि न अनुमोदन्ते। परं तु दोषयुक्तोपि, तार्किकाः वाक्चातुर्येण सर्वेषां प्रश्नानाम् उत्तरं यच्छन्ति।
अत्र, वैयाकरण-तार्किकयोः मध्ये संवादः प्रचलति चेत् तत् कथं भवति इति एका कल्पना।
तार्किकाः – अस्माकूनां तार्किकेषां यतं शब्दरि ततम् अर्थरि ।
वैयाकरणाः – इदं वाक्यम् असमीचीनम् ।
तार्किकाः – इदं समीचीनमेव।
वैयाकरणाः – कथम् अस्माकूनाम् ?
तार्किकाः – यथा इक्ष्वाकूनाम् ।
वैयाकरणाः – कथं तार्किकेषाम् ?
तार्किकाः – यथा तेषाम् ।
वैयाकरणाः – कथं शब्दरि अर्थरि ?
तार्किकाः – यथा मातरि पितरि
वैयाकरणाः – कथं यतं ततम् ?
तार्किकाः – यथा यथा तथा तथा ।
The above post is a conversation between a grammarian and a Logician. And the essence of the post will be lost if I translate this into English.
वैयाकरणाः, शब्दप्रयोगेषु तथा च वाक्येषु दोषान् कदापि न अनुमोदन्ते। परं तु दोषयुक्तोपि, तार्किकाः वाक्चातुर्येण सर्वेषां प्रश्नानाम् उत्तरं यच्छन्ति।
अत्र, वैयाकरण-तार्किकयोः मध्ये संवादः प्रचलति चेत् तत् कथं भवति इति एका कल्पना।
तार्किकाः – अस्माकूनां तार्किकेषां यतं शब्दरि ततम् अर्थरि ।
वैयाकरणाः – इदं वाक्यम् असमीचीनम् ।
तार्किकाः – इदं समीचीनमेव।
वैयाकरणाः – कथम् अस्माकूनाम् ?
तार्किकाः – यथा इक्ष्वाकूनाम् ।
वैयाकरणाः – कथं तार्किकेषाम् ?
तार्किकाः – यथा तेषाम् ।
वैयाकरणाः – कथं शब्दरि अर्थरि ?
तार्किकाः – यथा मातरि पितरि
वैयाकरणाः – कथं यतं ततम् ?
तार्किकाः – यथा यथा तथा तथा ।
The above post is a conversation between a grammarian and a Logician. And the essence of the post will be lost if I translate this into English.
संस्कृते ब्लोग् किमर्थम् ?
यथा मम मित्रेण विशालाक्ष्या उक्तं तथैव अन्यब्लेग्स् दृष्ट्वा प्रोत्साहिताः स्मः। तथा च, अस्माकं गुरुभिः ये विषयाः उक्ताः तान् विषयान् पुनः स्मृत्वा लेखनाय अयम् एकः मार्गः भविष्यति।
Reading Sanskrit Unicode Documents
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द्वैधीभावः - Dilemma
कोऽयं द्वैधीभावो नाम? मनसि द्विविधे चिन्ते वर्तेते, द्वेऽपि अनुवर्तनीये इति आशा वर्तते। अधुना मयि को द्वैधीभावो अस्तीति वदामि। संस्कृते लिखामः इति ब्लोग् आरभ्य आङ्ग्लभाषायां विवरणं लिखामि वा न वेति चिन्ता। केषाञ्चन मतमस्ति संस्कृते एव विषयाः भवितव्याः इति, केषाञ्चन अभिप्रायस्तु द्वयोरपि भाषयोः वर्तते चेदेव अधिकजनाः पठिष्यन्ति। In other words, there will be a wider reach if I include English too.
Personally I prefer to reach a wider audience, Okay! thats a bit far-fetched now. But someday maybe. I personally think, given the fact that Samskrit is not our mother tongue, nor the lingua franca, I am going to include English too, esp., when explaining slokas.
Personally I prefer to reach a wider audience, Okay! thats a bit far-fetched now. But someday maybe. I personally think, given the fact that Samskrit is not our mother tongue, nor the lingua franca, I am going to include English too, esp., when explaining slokas.
वैराग्यशतकम् - आशा - 1
आशा नाम नदी मनोरथजला तृष्णातरङ्गाकुला
रागग्राहवती वितर्कविहगा धैर्यद्रुमध्वंसिनी।
मोहावर्तसुदुस्तरातिगमना प्रोत्तुङ्गचिन्तातटी
यस्याः पारगता विशुद्धमनसः नन्दन्ति योगीश्वराः॥१०॥
āśā nāma nadī manorathajalā tṛṣṇātaraṅgākulā
rāgagrāhavatī vitarkavihagā dhairyadrumadhvaṁsinī|
mohāvartasudustarātigamanā prottuṅgacintātaṭī
yasyāḥ pāragatā viśuddhamanasaḥ nandanti yogīśvarāḥ||
This sloka is one of the many that I must have read atleast a thousand times. The imagery is beautiful comparing hope to a flowing river.
आशा नाम नदी मनोरथजला - आशा can be translated as hope or wish. Both have the same result. It is like flowing river with desire as the ever present water. Water takes the name of river only when it is ever present and flowing, like desire the ever present underlying element for hope.
तृष्णातरङ्गाकुला - तृष्णा or thirst is like the waves that surface now and then. Keen longing is present but surfaces now and then, hence compared to waves.
रागग्राहवती - attachment to objects is like the animals of prey, crocodile etc that pull one inside the river of hope.
वितर्कविहगा - thoughts of doubt and uncertainty are like the aquatic birds which abound the river.
धैर्यद्रुमध्वंसिनी - a very beautiful comparison. द्रुम tree is extremely strong and rooted to the ground but near a river, it can very easily be uprooted. Thus by nature courage or dhairya a strong quality, even that is destroyed by desire.
मोहावर्तसुदुस्तरातिगहना - ignorance is like a whirlpool, once caught in it, one cannot come out easily. The ignorance here is the cycle of birth and death which keeps going round and round like a whirlpool. Hence सुदुस्तर, very tough to cross and अतिगहना, very deep.
प्रोत्तुङ्गचिन्तातटी - Now all of the above may not seem so miserable, if deliberation and discrimination was possible. But, the banks of deliberation are very high.
विशुद्धमनसः - the pure-minded
तस्याः पारगता - who have crossed this river of hope
योगीश्वराः नन्दन्ति - such yogis enjoy supreme felicity.
{Ref. Translation by Swami Madhavananda}
रागग्राहवती वितर्कविहगा धैर्यद्रुमध्वंसिनी।
मोहावर्तसुदुस्तरातिगमना प्रोत्तुङ्गचिन्तातटी
यस्याः पारगता विशुद्धमनसः नन्दन्ति योगीश्वराः॥१०॥
āśā nāma nadī manorathajalā tṛṣṇātaraṅgākulā
rāgagrāhavatī vitarkavihagā dhairyadrumadhvaṁsinī|
mohāvartasudustarātigamanā prottuṅgacintātaṭī
yasyāḥ pāragatā viśuddhamanasaḥ nandanti yogīśvarāḥ||
This sloka is one of the many that I must have read atleast a thousand times. The imagery is beautiful comparing hope to a flowing river.
आशा नाम नदी मनोरथजला - आशा can be translated as hope or wish. Both have the same result. It is like flowing river with desire as the ever present water. Water takes the name of river only when it is ever present and flowing, like desire the ever present underlying element for hope.
तृष्णातरङ्गाकुला - तृष्णा or thirst is like the waves that surface now and then. Keen longing is present but surfaces now and then, hence compared to waves.
रागग्राहवती - attachment to objects is like the animals of prey, crocodile etc that pull one inside the river of hope.
वितर्कविहगा - thoughts of doubt and uncertainty are like the aquatic birds which abound the river.
धैर्यद्रुमध्वंसिनी - a very beautiful comparison. द्रुम tree is extremely strong and rooted to the ground but near a river, it can very easily be uprooted. Thus by nature courage or dhairya a strong quality, even that is destroyed by desire.
मोहावर्तसुदुस्तरातिगहना - ignorance is like a whirlpool, once caught in it, one cannot come out easily. The ignorance here is the cycle of birth and death which keeps going round and round like a whirlpool. Hence सुदुस्तर, very tough to cross and अतिगहना, very deep.
प्रोत्तुङ्गचिन्तातटी - Now all of the above may not seem so miserable, if deliberation and discrimination was possible. But, the banks of deliberation are very high.
विशुद्धमनसः - the pure-minded
तस्याः पारगता - who have crossed this river of hope
योगीश्वराः नन्दन्ति - such yogis enjoy supreme felicity.
{Ref. Translation by Swami Madhavananda}
वैराग्यशतकम् - प्रस्तावः
विद्यमानेषु सर्वेषु काव्येषु प्रप्रथमं वैराग्यशतकस्य पठनेनैव अहं अन्वभवम्। तस्मिन् केचन श्लोकाः पौनःपुन्येन पठन्ती आसम्। श्री गुरुस्वामीशास्त्रिणः प्रस्तानत्रयप्रवचनानि श्रुत्वा मम माता अतिप्रभाविता गृहे द्वित्राणां श्लोकानाम् अर्थं मां अवदत्। द्वेऽप्यावां तानेव श्लोकान् पुनः पुनः पठित्वा आनन्दम् अन्वभवाव।
वर्षेभ्यः परं यदाहं मम मित्रं शारदाम् तेषां श्लोकानां विषये वदन्ती आसम्, तदा सा सम्पूर्णं पुस्तकं पठितुम् उत्साहं दर्शितवती। ततः परं शारदा, गायत्री (अन्यसहपाठिनी) अहं च पूर्णं काव्यम् अपठाम।
इच्छानुसारं काञ्चन श्लोकान् लिखामि।
वर्षेभ्यः परं यदाहं मम मित्रं शारदाम् तेषां श्लोकानां विषये वदन्ती आसम्, तदा सा सम्पूर्णं पुस्तकं पठितुम् उत्साहं दर्शितवती। ततः परं शारदा, गायत्री (अन्यसहपाठिनी) अहं च पूर्णं काव्यम् अपठाम।
इच्छानुसारं काञ्चन श्लोकान् लिखामि।
प्रोत्साहः
अद्य द्वित्राणि जालकसैट्स् ब्लोग्स् च दृष्ट्वा दृढं प्रोत्साहितास्मि संस्कृते लिखितुम्। मनसि यद्विचारः आविर्भवति तं संस्कृतेऽपि लेखनीयमिति मया अधुना आरभ्यते।
Navarathri series
Navarathri Stotra Series - Live streaming
2021
Mooka panchasati by Mooka Kavi
https://www.youtube.com/playlist?list=PLhFBbqHpypEryBaR0-J0JtvNuESsee7N7
2024
Tripurasundari Manasa Puja by Adi Sankara
https://www.youtube.com/playlist?list=PLhFBbqHpypErLeY4Nhc7FkPPy7cF2fPV4
2025
Anandasagastava by Nilakantha Dikshita
https://www.youtube.com/playlist?list=PLhFBbqHpypEp4iaAVwvzR3X5t6ESgrJ7l
Padya Kavyas playlist
Poetry or पद्यकाव्यs composed by great poets like Kalidasa, Magha, Vedanta Desika and others.
Kumarasambhava
Kumarasambhava - 1 (English) (Visalakshi)https://www.youtube.com/playlist?list=PLhFBbqHpypErYS1Jtj6slses8z_47awjc
Kumarasambhava - 1 (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypErol8XdiD8gkMRZyPr8iNRh
Kumarasambhava - 2 (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqSqor9v1vvQEj_PST1p-Jw
Kumarasambhava - 2 (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpq2_DnSJq4MCCA9YA3_4wC
Kumarasambhava - 3 (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpgD6H0n2AeHIZclfdtUWRW
Kumarasambhava - 3 (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEo8kxaOd3U6EMKaw7fRaDFz
Kumarasambhava - 4 (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEp1ZfcUC10vMe1VRGw6H-OA
Kumarasambhava - 4 (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypErGwD_Cx2v5jnCD33PeZUgj
Kumarasambhava - 5 (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEomY-ec90y73YJyU1wpgJ0G
Kumarasambhava - 5 (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEoWSq4PjXGHZsoMWvEAoeN9
Raghuvamsa
Raghuvamsa - 3 (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLF0p1xNwCbHU
Raghuvamsa - 4 (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpZyiqoD72yA3j7e4nknysd
Raghuvamsa - 12 (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqtAl9Lovsyb5kNLY-hXWds
Raghuvamsa - 12 (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEoHr7U-OdVG7bIzZI9MpjHQ
Ritusamharam
Sargas 1 to 4 (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpQq_5mMgT6MwlhHpwp2Ed8
Yadavabhyudayam
Yadavabhyudayam - 1 - (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpFPV4u9qZsjqj2HIr1xDzQ
Yadavabhyudayam - 1 (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypErA3OCQjwb2z-UwcNeJAfKD
Yadavabhyudayam - 1 (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEptwqObSfucUCJGOZHMYW24
Yadavabhyudayam - 2 (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEq8gvvbCqUpRt3Pm_wgaiCK
Yadavabhyudayam - 3 (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEp6IAGuEQ61JNanyUn-AU7p
Yadavabhyudayam - 4 (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEojPDkmY7urqX-6N87msG6L
Yadavabhyudayam - 5 (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpwpB2-D7yR8hk7vqg5D4pR
Yadavabhyudayam - 6 (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLTjtC57musKs
Neethisatakam
(English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEopOcr4_IzL89oxQCG50Q6u
Shishupalavadham
Shishupalavadham - 1 (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpt0Q-z7FYvbW5e55wa7z_C
Kiratarjuniyam
Kiratarjuniyam - 1 (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEo3qn9__rOSnwxitszIJMO3
Kiratarjuniyam - 2 (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypErUjsHf7mCQ77nFCNdZsRnp
Kiratarjuniyam - 3 (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpPNL15MMQaHgBrr2JP6n9W
Naishadham
Naishadham - 1 (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypErq3mUFETXYCDe25HTFBM3h
Naishadham - 2 (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqjbEemSGZGwpp-jvrlXU1I
Stotras playlist
Stotras
Appayya Dikshita
Hariharabheda stuti
https://www.youtube.com/playlist?list=PLhFBbqHpypEokJs-Yzon4DkOMwU9jPSfY
Durga Chandrakala Stuti
https://www.youtube.com/playlist?list=PLhFBbqHpypEomTYvWoUebTE-wHmWcu9q_
Gangadhara ashtakam
https://www.youtube.com/playlist?list=PLhFBbqHpypEqiJiQicC5JVWUttsThzNyK
Atmarpana Stuti
https://www.youtube.com/playlist?list=PLhFBbqHpypErE0WmqHHsAIF7xwCxxgROX
Nilakantha Dikshita
Anandasagastava
https://www.youtube.com/playlist?list=PLhFBbqHpypEp4iaAVwvzR3X5t6ESgrJ7l
Mooka Kavi
Mooka panchasati
https://www.youtube.com/playlist?list=PLhFBbqHpypEryBaR0-J0JtvNuESsee7N7
Mayura kavi
Surya satakam
https://www.youtube.com/playlist?list=PLhFBbqHpypEq-XBb0xd0gGOUt6of9t2_o
Adi Sankara
Tripurasundari Manasa Puja
https://www.youtube.com/playlist?list=PLhFBbqHpypErLeY4Nhc7FkPPy7cF2fPV4
Puranas playlist
Srimad Bhagavatam (Tamil) (Visalakshi)
Skanda 1 → https://youtube.com/playlist?list=PLhFBbqHpypEooN6U_qw3quRTh8_i0Hrwn
Skanda 2 → https://www.youtube.com/playlist?list=PLhFBbqHpypErFnnGZrAEr8l2-iszpMDsc
Skanda 3 → https://www.youtube.com/playlist?list=PLhFBbqHpypErqY9xh1jdOa0QecmRWbHMw
Skanda 4 → https://www.youtube.com/playlist?list=PLhFBbqHpypEre4-6HE802zTvs1AB-dy6h
Vishnupuranam (English) (Visalakshi)
Amsa 1 → https://www.youtube.com/playlist?list=PLhFBbqHpypErEIaZQq1VJVnE78vBjlosP
Amsa 2 → https://www.youtube.com/playlist?list=PLhFBbqHpypEqAw3mqEuWkWa8eLWXdmuKk
Amsa 3 → https://www.youtube.com/playlist?list=PLhFBbqHpypErk2aNBkQxlAzn2JDNZcgM-
Amsa 4 → https://www.youtube.com/playlist?list=PLGlbxsAASs7A
YouTube contents for Chittoor exams
Chittoor Samskrita Bhasha Pracharini Sabha conducts exams in March and September every year. There are 6 levels.
1st level - Parichaya - 1 paper
2nd level - Abhijna - 2 papers (prose, poetry)
3rd level - Vichakshana - 3 papers (prose&drama, poetry, grammar)
4th level - Samartha - 4 papers (prose, poetry, drama, grammar&alankara)
5th level - Kovida - 5 papers (prose, poetry, drama, grammar&alankara, 9 different optionals to choose from)
6th level - Vidyabhushana - 7 papers (prose, poetry, drama, grammar&alankara, 9 different optionals to choose from, English, history of sanskrit literature)
We are slowly teaching and adding the content to our YouTube Channel. To make it easier to find the different texts, the playlist links are given below and will be updated as and when possible.
परिचयः
संस्कृतबोधिनी - १ (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEoNAnE1VGKfOX9l1e2QW_g8
रामकथा (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpXg2_pFwGip9vNoJCP4g4n
अभिज्ञः — Paper 1
संस्कृतबोधिनी - २ (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqUqQPMGW1ppoDjOjiFulBB
कथावल्लरी (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEoM6cpFiswqGgAK7LzS07nI
संस्कृतबोधिनी - २ (Tamil)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqQvm0XYNzf90U6xj7C00fz
कथावल्लरी (Tamil)
https://www.youtube.com/playlist?list=PLhFBbqHpypErQrynI3d8JFeDJx7_V2lGd
अभिज्ञः — Paper 2
Raghuvamsa - 12th sarga (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqtAl9Lovsyb5kNLY-hXWds
Raghuvamsa - 12th sarga (Tamil)(Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEoHr7U-OdVG7bIzZI9MpjHQ
विचक्षणः — Paper 1
संस्कृतबोधिनी - ३ (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqdUWhfDDuoPmfUu8gThZ3w
संस्कृतबोधिनी - ३ (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpEQpf7Su845lDjOBg-VAmi
मृतसञ्जीवनम् (नाटकम्) (Tamil/English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqIiYZxR4A4edOsvovzmOO_
मृतसञ्जीवनम् (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpEkO8StlzwYkou3OtoqhkL
विचक्षणः — Paper 2
Yadavabhyudayam (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypErA3OCQjwb2z-UwcNeJAfKD
Yadavabhyudayam (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpFPV4u9qZsjqj2HIr1xDzQ
Yadavabhyudayam (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEptwqObSfucUCJGOZHMYW24
Nitichandrika
https://www.youtube.com/playlist?list=PLhFBbqHpypErJUgj5xYbXh_gusPQMmdjA
विचक्षणः — Paper 3
समासकुसुमावलिः (Tamil)(Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqR2s2i0WuGjX7a8IvIAyn1
निबन्धमाला (English)(Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpQsAwFUrxtnkWVnJYhbO5x
निबन्धमाला (Tamil)(Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpQsAwFUrxtnkWVnJYhbO5x
सन्धिविवेकः (Tamil/Sanskrit/English)(Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEowczhgIxQeGN_-giDkav-f
धातुमञ्जरी (Tamil/Sanskrit/English)(Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpnaUk5mfZq7LirtduSRL0z
समर्थः — Paper 1
गद्यसङ्ग्रहः (Tamil) (Visalakshi) with grammar for lessons 1 to 5
https://www.youtube.com/playlist?list=PLhFBbqHpypEpsM6hgEHTDYvppcl_o6pqX
गद्यसङ्ग्रहः (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqh4cduI_sUg1PrWtd15wXi
गद्यसङ्ग्रहः (English)(Visalakshi) with grammar for lesson 6 to 10
https://www.youtube.com/playlist?list=PLhFBbqHpypEpDBNlULPgUWJve-Gy4Q_N-
चम्पूरामायणम् - बालकाण्डम् (Tamil) (Visalakshi)
https://www.sanskritfromhome.org/course-details/champuramayana-balakanda-tamil-7206
चम्पूरामायणम् - बालकाण्डम् (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEq1-yB4QoM4bZ5BlGiGJHwP
कविजीवितानि (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEp4I9AWdTHUUIFnqEBUfZd5
कविजीवितानि (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLJ4kWOm69uKM
समर्थः — Paper 2
किरातार्जुनीयम् (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEo3qn9__rOSnwxitszIJMO3
किरातार्जुनीयम् (Tamil) (Visalakshi)
https://www.sanskritfromhome.org/course-details/kiratarjuniyam-sarga1-tamil-7168
नीतिशतकम् (Tamil) (Visalakshi)
https://www.sanskritfromhome.org/course-details/neetishatakam-tamil-7202
नीतिशतकम् (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEopOcr4_IzL89oxQCG50Q6u
समर्थः — Paper 3
मालविकाग्निमित्रम् (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLTbvaFpjj-vo
मालविकाग्निमित्रम् (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLS353tZb0BVE
मालविकाग्निमित्रम् (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEq8uG1xZkVf_ThvAPLIuSQb
वेणीसंहारम् Act 3 (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqrry7fNZiaF8qfkaYWULCG
वेणीसंहारम् (Tamil) (Visalakshi)
https://www.sanskritfromhome.org/course-details/venisamhara-act3-7174
वेणीसंहारम् (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEoHaBD5IdetJjSKyQixSBJ-
समर्थः — Paper 4
कुवलयानन्दः (English/Sanskrit) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypErgl_f7uqtIWcccGCd3CXbi
सरलव्याकरणम् (Tamil/Sanksrit/English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypErgMm8WdBnNvfUan1d8-st2
निबन्धस्तबकम् (Oft repeated ones in Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEoPOWD3zeyb6_-wIYLNiPe7
निबन्धस्तबकम् (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEr3lsOvjzPZHpL75GQ0-WLo
कोविदः — Paper 1
Kadambari sangraha (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqd9ujiabRML6eo2MGEtqns
Champu Sundarakandam (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEq-HEYlZ2Tlw5STeNz3kjPS
कोविदः — Paper 2
Meghadutam (Tamil) purvamegha & uttaramegha (Visalakshi)
https://www.sanskritfromhome.org/course-details/purvamegha-tamil-7199
https://www.sanskritfromhome.org/course-details/uttaramegha-tamil-7200
Sisupalavadha 13th sarga (Tamil) (Visalakshi)
https://www.sanskritfromhome.org/course-details/shishupalavadha13-tamil-7223
कोविदः — Paper 3
मृच्छकटिकम् (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEp7ppwbt3ciTw_-sS4iB4NY
अभिज्ञानशाकुन्तलम् (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpqGiawuGgSjcS_bxEFobSu
अभिज्ञानशाकुन्तलम् (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEorRlWg5aBMoVVmfwhuZjP_
कोविदः — Paper 4
सरलव्याकरणम् - भागः २ (Tamil/Sanskrit/English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypErSnBXoYsus5idv-lVyr2Nc
प्रतापरुद्रीयम् (Gayathri)
https://www.sanskritfromhome.org/course-details/prataparudriyam-7177
कोविदः — Paper 5
काव्यप्रकाशः (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEq1n-GK_UxTq3ukohTEWBVb
विष्णुपुराणम् (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypErEIaZQq1VJVnE78vBjlosP
https://www.youtube.com/playlist?list=PLhFBbqHpypEqAw3mqEuWkWa8eLWXdmuKk
https://www.youtube.com/playlist?list=PLhFBbqHpypErk2aNBkQxlAzn2JDNZcgM-
विद्याभूषणः — Paper 1
कादम्बरी - पूर्वभागः (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqvK04S_24QQjKocLj2isS3
दशकुमारचरितम् - पूर्वपीठिका (Tamil) (Visalakshi)
https://www.sanskritfromhome.org/course-details/dashakumaracaritam-purvapithika-tamil-7190
विद्याभूषणः — Paper 2
नैषधीयचरितम् - सर्गः १ (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypErq3mUFETXYCDe25HTFBM3h
नैषधीयचरितम् - सर्गः २ (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqjbEemSGZGwpp-jvrlXU1I
विद्याभूषणः — Paper 3
मुद्राराक्षसम् (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEolVY-itEzpJWkApRfZ48k4
उत्तररामचरितम् (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEoAb_KQBzYkt54EjGGrQW-C
Drama playlist
There are 10 varieties of Drama or रूपकम् of which Nataka is the most popular. Some of the varieties of dramas that have been taught can be found by clicking the following links.
Abhijnana sakuntalam
Abhijnanasakuntalam (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpqGiawuGgSjcS_bxEFobSu
Abhijnanasakuntalam (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEorRlWg5aBMoVVmfwhuZjP_
Malavikagnimitram
Malavikagnimitram (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLTbvaFpjj-vo
Malavikagnimitram (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEq8uG1xZkVf_ThvAPLIuSQb
Malavikagnimitram (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLS353tZb0BVE
Venisamharam
Venisamharam - Act 3 (English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqrry7fNZiaF8qfkaYWULCG
Venisamharam - Full (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEoHaBD5IdetJjSKyQixSBJ-
Mudrarakshasam (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEolVY-itEzpJWkApRfZ48k4
Uttararama charitam (Tamil) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEoAb_KQBzYkt54EjGGrQW-C
Mattavilasaprahasanam (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypErQ6jeuYfjtzaoDNCeVLqUBMadhyamavyayoga (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEoXAegkpnNdl3QpB3Lgj_Z2
Mritasanjivanam
Mritasanjivanam (Tamil/English) (Visalakshi)
https://www.youtube.com/playlist?list=PLhFBbqHpypEqIiYZxR4A4edOsvovzmOO_
Mritasanjivanam (Tamil) (Gayathri)
https://www.youtube.com/playlist?list=PLhFBbqHpypEpEkO8StlzwYkou3OtoqhkL
Prataparudriyam - drama example
Udaharana natakam (Tamil) (Gayathri)
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