Saastram speaks -15
This sloka is from the third chapter of manu smriti.
दैवकार्यात् द्विजातीनां पितृकार्यं विशिष्यते।
दैवं हि पितृकार्यस्य पूर्वम् आप्यायनं स्मृतम्।। (3, 203)
daivakāryāt dvijātīnāṁ pitṛkāryaṁ viśiṣyate|
daivaṁ hi pitṛkāryasya pūrvaṁ āpyāyanaṁ smṛtam||
For a Brahmin performing ceremonies for their ancestors (Shraadha) takes precedence over worshipping gods.
During ceremonies the act of worshipping gods is more to please ones ancestors.
द्विजातीनां – for a Brahmin, पितृकार्यं – rites in honour of the ancestors (shraadha), दैवकार्यात् – is more important than the rites in honour of gods, विशिष्यते- prescribed.
पितृकार्यस्य- ancestral rites, पूर्वम् – before, दैवं हि – worshipping the gods, आप्यायनं स्मृतम् – is considered as pleasing or satisfying the ancestors.
प्रेमस्वरूपः - 3
स्मृत्वा हृद्यान् उषितदिवसान् सन्निधाने गुरोस्तान्
बद्ध्वा चैले पृथुकमनयत् त्वत्समीपे कुचैलः।
मुष्टेरर्थे विततसकलश्रीप्रसादं च कृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥३॥
smṛtvā hṛdyān uṣitadivasān sannidhāne gurostān
badhvā caile pṛthukam anayat tvatsamīpe kucailaḥ|
muṣṭerarthe vitatasakalaśrīprasādam ca kṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||3||
स्मृत्वा = rememberingबद्ध्वा चैले पृथुकमनयत् त्वत्समीपे कुचैलः।
मुष्टेरर्थे विततसकलश्रीप्रसादं च कृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥३॥
smṛtvā hṛdyān uṣitadivasān sannidhāne gurostān
badhvā caile pṛthukam anayat tvatsamīpe kucailaḥ|
muṣṭerarthe vitatasakalaśrīprasādam ca kṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||3||
हृद्यान् = pleasing
तान् उषितदिवसान् = those days spent
सन्निधाने गुरोः = in the presence of guru
बद्ध्वा = tying
चैले = in a piece of cloth
पृथुकम् = flattened rice
अनयत् = brought
त्वत्समीपे = to you
कुचैलः = kucela
मुष्टेरर्थे = for just one handful
विततसकलश्रीप्रसादं = provided entire wealth
Kuchela, remembering the days spent with you in gurukula, ties some flattened rice in a piece of cloth and brings it you. I praise that lord who gave entire material prosperity for just one handful of dried rice.
श्रीमद्भागवतपुराणे दशमस्कन्धे ऐकाशीतितमे अध्याये 10 & 11 श्लोकौ –
इति मुष्टिं सकृज्जग्ध्वा द्वितीयं जग्धुमाददे।
तावच्छ्रीर्जगृहे हस्तं तत्परा परमेष्ठिनः॥10॥
एतावतालं विश्वात्मन् सर्वसम्पत्समृद्धये।
अस्मिँल्लोकेऽथवामुष्मिन् पुंसस्त्वत्तोषकारणम्॥11॥
With these words, he took one fistful of that flattened rice and ate it, and then took another in hand. At this Rukmini who was none other than Sri devi caught hold of his hand, preventing the Lord from eating more of it. The Devi said, “O lord! By what you have already eaten you have conferred on him prosperity here and hereafter.”
Such was Krishna’s pleasure on seeing Kuchela that he forgot himself and wanted to eat more of the rice. By eating more, Sri, the goddess of fortune would have had to serve at the devotee’s home. To save herself from such a plight, she restrained Krishna from eating more.
प्रेमस्वरूपः - 2
कालिन्द्यां ते विषधरपतौ नर्तनं वीक्ष्य नागाः
पत्युः प्राणं सजलनयनाः प्रार्थयामासतुस्त्वाम्।
दृष्टं सर्वैरुरगपतये दत्तजीवं च कृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥२॥
पत्युः प्राणं सजलनयनाः प्रार्थयामासतुस्त्वाम्।
दृष्टं सर्वैरुरगपतये दत्तजीवं च कृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥२॥
kālindyām te viṣadharapatau nartanaṁ vīkṣya nāgāḥ
patyuḥ prāṇam sajalanayanāḥ prārthayāmāsatuḥ tvām|
dṛṣṭaṁ sarvaiḥ uragapataye dattajīvam ca kṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||2||
patyuḥ prāṇam sajalanayanāḥ prārthayāmāsatuḥ tvām|
dṛṣṭaṁ sarvaiḥ uragapataye dattajīvam ca kṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||2||
कालिन्द्यां = In Yamuna
विषधरपतौ = on the snake king
ते नर्तनं = your dance
वीक्ष्य = upon seeing
नागाः = the snakes (kalinga’s wives)
सजलनयनाः = with tearful eyes
पत्युः प्राणं = their husband’s life
प्रार्थयामासतुः = prayed
त्वाम् = to you
दृष्टं सर्वैः = who was seen by everyone
दत्तजीवं = who gave life
उरगपतये = to the snake king
In the river Yamuna when you danced on the head of kaliya, the snake king, his wives prayed to with tears in their eyes. I pray to that Krishna, who was seen by everyone giving life to that snake king, who is dark like a new rain cloud and full of love.
In bhagavata purana it is because of the entreaties of kaliya's wives that Krishna steps down from the snake's head.
प्रेमस्वरूपः - 1
Lord Krishna is very popular as an icon of love or prema. There are several instances where people have shown their love for Krishna in different ways and the way in which Krishna reciprocates is also different. This is the first sloka in a set of eight titled प्रेमस्वरूपः (the form of prema or love) which describes in brief some those instances.
श्रीगोपीश = lord of lakshmi and gopi
प्रणयसुलभ = easily accessible by love
त्वच्चरित्रे = in your life
हि दृष्टं = is indeed seen
गाढं प्रेम = deep love
स्वकृतवचनैः = words written by me
वर्णनां कर्तुम् = to describe
ईहे = I wish
पुण्यां वीक्षाम् = divine grace
अधिजिगमिषुः = wishing to get
चातकोऽहं = I am like a cataka bird
कृष्णं = krishna
प्रेमापूर्णं = filled with love
नवजलधरश्यामलं = dark like a new rain cloud
देवम् = lord
ईडे = I worship
O Krishna, who is the consort of Shri (Lakshmi) is also the lord of the gopis (wives of cowherds) because you are easily accessible by love, I wish to describe with my words the deep love that is seen in your story. For this I seek your divine grace, like the cataka bird and hence worship you Krishna who is filled with love and dark like a new rain-cloud.
Chataka is a mythical bird which always quenches its thirst only from raindrops that fall. So it is always looking at the sky in search of a rain cloud. My plight is not so bad because I am looking at you, Krishna who is dark like the rain cloud and hence always filled with love.
श्रीगोपीश प्रणयसुलभ त्वच्चरित्रे हि दृष्टं
गाढं प्रेम स्वकृतवचनैः वर्णनां कर्तुमीहे।
पुण्यां वीक्षामधिजिगमिषुश्चातकोऽहं च कृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥१॥
गाढं प्रेम स्वकृतवचनैः वर्णनां कर्तुमीहे।
पुण्यां वीक्षामधिजिगमिषुश्चातकोऽहं च कृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥१॥
śrīgopīśa praṇayasulabha tvaccaritre hi dṛṣṭaṁ
gāḍhaṁ prema svakṛtavacanaiḥ varṇanāṁ kartumīhe |
puṇyāṁ vīkṣām adhijigamiṣuḥ cātako'haṁ ca kṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||1||
gāḍhaṁ prema svakṛtavacanaiḥ varṇanāṁ kartumīhe |
puṇyāṁ vīkṣām adhijigamiṣuḥ cātako'haṁ ca kṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||1||
श्रीगोपीश = lord of lakshmi and gopi
प्रणयसुलभ = easily accessible by love
त्वच्चरित्रे = in your life
हि दृष्टं = is indeed seen
गाढं प्रेम = deep love
स्वकृतवचनैः = words written by me
वर्णनां कर्तुम् = to describe
ईहे = I wish
पुण्यां वीक्षाम् = divine grace
अधिजिगमिषुः = wishing to get
चातकोऽहं = I am like a cataka bird
कृष्णं = krishna
प्रेमापूर्णं = filled with love
नवजलधरश्यामलं = dark like a new rain cloud
देवम् = lord
ईडे = I worship
O Krishna, who is the consort of Shri (Lakshmi) is also the lord of the gopis (wives of cowherds) because you are easily accessible by love, I wish to describe with my words the deep love that is seen in your story. For this I seek your divine grace, like the cataka bird and hence worship you Krishna who is filled with love and dark like a new rain-cloud.
Chataka is a mythical bird which always quenches its thirst only from raindrops that fall. So it is always looking at the sky in search of a rain cloud. My plight is not so bad because I am looking at you, Krishna who is dark like the rain cloud and hence always filled with love.
श्लोकोऽयं मह्यं रोचते – 19
कु
कुण्डलि कुमारि कुटिले चण्डि चराचरसवित्रि चामुण्डे ।
गुणिनि गुहारिणि गुह्ये गुरुमूर्ते त्वां नमामि कामाक्षि ।। (आर्याशतकम् -46)
kuṇḍali kumāri kuṭile caṇḍi carācarasavitri cāmuṇḍe|
guṇini guhāriṇi guhye gurumūrte tvāṁ namāmi kāmākṣi||(āryāśatakaṁ mūkapañcaśatī)
This is the forty sixth sloka in the ‘Arya satakam’ of the text mUka pancasatI. In this sloka goddess kAmAkshi has been called by various names.
कुण्डलि – one who wears a kuNdala.
कुमारि- who is young or who is in the form of bAla.
कुटिले- She is in the form of kundalini sakti.
चण्डि – She is called as chandi when she is angry towards the enemies of her devotees.
चराचरसवित्रि – She is the creator of living and non-living things.
चामुण्डे –She is called as chAmundi as she destroyed the demons chaNda and muNda.
यस्मात् चण्डं च मुण्डं च गृहीत्वा त्वम् उपागता ।
चामुण्डेति ततो लोके ख्याता देवी भविष्यसि।।
गुणिनि – The three guNas satva, rajas and tamas reside in her.
सत्वं रजस् तम इति गुणत्रयमुदाहृतम्।
साम्यावस्थितिरेतेषाम् अव्यक्तिम् प्रकृतिं विदुः।।
गुहारिणि – गुः- darkness, हारिणि-remover. She removes the ignorance, which is like a darkness, from the minds of her devotees.
गुह्ये – she is the concealed truth, गुरुमूर्ते- she is the Guru, (The names like ‘gurumUrthi’, ‘gurumaNdala rUpiNI’ ‘dakshiNAmUrthy rUpiNI’ are mentioned In ‘LalithA sahasra nAmam’.)
कामाक्षि- kAmAkshi, नमामि- prostrate, त्वां - before you.
कुण्डलि कुमारि कुटिले चण्डि चराचरसवित्रि चामुण्डे ।
गुणिनि गुहारिणि गुह्ये गुरुमूर्ते त्वां नमामि कामाक्षि ।। (आर्याशतकम् -46)
kuṇḍali kumāri kuṭile caṇḍi carācarasavitri cāmuṇḍe|
guṇini guhāriṇi guhye gurumūrte tvāṁ namāmi kāmākṣi||(āryāśatakaṁ mūkapañcaśatī)
This is the forty sixth sloka in the ‘Arya satakam’ of the text mUka pancasatI. In this sloka goddess kAmAkshi has been called by various names.
कुण्डलि – one who wears a kuNdala.
कुमारि- who is young or who is in the form of bAla.
कुटिले- She is in the form of kundalini sakti.
चण्डि – She is called as chandi when she is angry towards the enemies of her devotees.
चराचरसवित्रि – She is the creator of living and non-living things.
चामुण्डे –She is called as chAmundi as she destroyed the demons chaNda and muNda.
यस्मात् चण्डं च मुण्डं च गृहीत्वा त्वम् उपागता ।
चामुण्डेति ततो लोके ख्याता देवी भविष्यसि।।
गुणिनि – The three guNas satva, rajas and tamas reside in her.
सत्वं रजस् तम इति गुणत्रयमुदाहृतम्।
साम्यावस्थितिरेतेषाम् अव्यक्तिम् प्रकृतिं विदुः।।
गुहारिणि – गुः- darkness, हारिणि-remover. She removes the ignorance, which is like a darkness, from the minds of her devotees.
गुह्ये – she is the concealed truth, गुरुमूर्ते- she is the Guru, (The names like ‘gurumUrthi’, ‘gurumaNdala rUpiNI’ ‘dakshiNAmUrthy rUpiNI’ are mentioned In ‘LalithA sahasra nAmam’.)
कामाक्षि- kAmAkshi, नमामि- prostrate, त्वां - before you.
शास्त्रं वदति -14
न कुर्वीत वृथा चेष्टां न वार्यञ्जलिना पिबेत् ।
नोत्सङ्गे भक्षयेत् भक्ष्यान् न जातु स्यात्कुतूहली ।।
na kurvīta vṛthā ceṣṭāṁ na vāryañjalinā pibet|
notsaṅge bhakṣayet bhakṣyān na jātu syāt kutūhalī||
वृथा चेष्टां = unnecessary actions
जातु = never
न कुर्वीत = should not do
वारी = water
न पिबेत् = should not drink
अञ्जलिना = with hands
भक्ष्वान् = eatables
न भक्षयेत् = should not eat
उत्सङ्गे = in the lap (holding)
कुतूहली = unwanted curiosity
न स्यात् = should not have.
A person ( who wants to attain the fame) should not do any unwanted
actions, should not drink water with hands, should not eat the
eatables keeping on the lap and should not have unwanted curiosity.
नोत्सङ्गे भक्षयेत् भक्ष्यान् न जातु स्यात्कुतूहली ।।
na kurvīta vṛthā ceṣṭāṁ na vāryañjalinā pibet|
notsaṅge bhakṣayet bhakṣyān na jātu syāt kutūhalī||
वृथा चेष्टां = unnecessary actions
जातु = never
न कुर्वीत = should not do
वारी = water
न पिबेत् = should not drink
अञ्जलिना = with hands
भक्ष्वान् = eatables
न भक्षयेत् = should not eat
उत्सङ्गे = in the lap (holding)
कुतूहली = unwanted curiosity
न स्यात् = should not have.
A person ( who wants to attain the fame) should not do any unwanted
actions, should not drink water with hands, should not eat the
eatables keeping on the lap and should not have unwanted curiosity.
शास्त्रं वदति -13
वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः ।
एतच्चतुर्विधं प्राहुः साक्षाद्धर्मस्य लक्षणम् ।।
vedaḥ smṛtiḥ sadācāraḥ svasya ca priyamātmanaḥ|
etaccaturvidhaṁ prāhuḥ sākṣāddharmasya lakṣaṇam||
वेदः = The veda (s)
स्मृतिः = Dharmasastra texts
सदाचारः = good conduct(which was followed by sages)
स्वस्य आत्मनः प्रियं = happiness of ones’s own mind
एतच्चतुर्विधं = all these four
लक्षणम् = definition
धर्मस्य = for dharma
प्राहुः = it is said
It is said that, the vedas, dharmasastra texts (like manusmruti), good
conduct being practiced by great people and the happiness of one’s own
mind, together form the definition of Dharma.
एतच्चतुर्विधं प्राहुः साक्षाद्धर्मस्य लक्षणम् ।।
vedaḥ smṛtiḥ sadācāraḥ svasya ca priyamātmanaḥ|
etaccaturvidhaṁ prāhuḥ sākṣāddharmasya lakṣaṇam||
वेदः = The veda (s)
स्मृतिः = Dharmasastra texts
सदाचारः = good conduct(which was followed by sages)
स्वस्य आत्मनः प्रियं = happiness of ones’s own mind
एतच्चतुर्विधं = all these four
लक्षणम् = definition
धर्मस्य = for dharma
प्राहुः = it is said
It is said that, the vedas, dharmasastra texts (like manusmruti), good
conduct being practiced by great people and the happiness of one’s own
mind, together form the definition of Dharma.
शास्त्रं वदति- 12
Saastram speaks-12
This sloka is from the third chapter fifty sixth verse of manu smriti.
यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः।
यत्र एतास्तु न पूज्यन्ते सर्वास्तत्राफलाः क्रियाः ।। (3,56)
yatra nāryastu pūjyante ramante tatra devatāḥ|
yatra etastu na pūjyante saravastatra aphalāḥ kriyāḥ||
Where the women are honoured there the gods are pleased. But where the women are not honoured there the sacred rites performed will not be fruitful.
यत्र – where , नार्यस्तु- women are ,पूज्यन्ते – honoured, तत्र – There, देवताः – gods are , रमन्ते – pleased, यत्र – where , एतास्तु – these (women are) , न – not, पूज्यन्ते – honoured, तत्र – There , सर्वाः क्रियाः – the actions , अफलाः – are not fruitful.
This sloka is from the third chapter fifty sixth verse of manu smriti.
यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः।
यत्र एतास्तु न पूज्यन्ते सर्वास्तत्राफलाः क्रियाः ।। (3,56)
yatra nāryastu pūjyante ramante tatra devatāḥ|
yatra etastu na pūjyante saravastatra aphalāḥ kriyāḥ||
Where the women are honoured there the gods are pleased. But where the women are not honoured there the sacred rites performed will not be fruitful.
यत्र – where , नार्यस्तु- women are ,पूज्यन्ते – honoured, तत्र – There, देवताः – gods are , रमन्ते – pleased, यत्र – where , एतास्तु – these (women are) , न – not, पूज्यन्ते – honoured, तत्र – There , सर्वाः क्रियाः – the actions , अफलाः – are not fruitful.
शास्त्रं वदति- 11
Sastram speaks- 11
This sloka is from the third chapter fifty fifth verse of manu smriti.
पितृभिः भ्रातृभिः च एताः पतिभिः देवरैस्तथा ।
पूज्याः भूषयितव्याश्च बहुकल्याणम् ईप्सुभिः ।। (3, 55)
pitṛbhiḥ bhrātṛbhiḥ ca etāḥ paribhiḥ devaraistathā|
pūjyāḥ bhūṣitavyāśca bahukalyāṇam īpsubhiḥ||
Women shoud be honoured and adorned by fathers, brothers, husbands and brothers-in-law. If a person desires his own welfare and prosperity then he should honour women.
एताः – women ,पूज्याः – should be honoured, च –and, भूषितव्याः – should be adorned, पितृभिः – by fathers, भ्रातृभिः – by brothers, पतिभिः – by husbands, च- and, देवरैः – by brothers- in-law.
ईप्सुभिः- one who desires, बहुकल्याणम् - welfare (should honour women).
This sloka is from the third chapter fifty fifth verse of manu smriti.
पितृभिः भ्रातृभिः च एताः पतिभिः देवरैस्तथा ।
पूज्याः भूषयितव्याश्च बहुकल्याणम् ईप्सुभिः ।। (3, 55)
pitṛbhiḥ bhrātṛbhiḥ ca etāḥ paribhiḥ devaraistathā|
pūjyāḥ bhūṣitavyāśca bahukalyāṇam īpsubhiḥ||
Women shoud be honoured and adorned by fathers, brothers, husbands and brothers-in-law. If a person desires his own welfare and prosperity then he should honour women.
एताः – women ,पूज्याः – should be honoured, च –and, भूषितव्याः – should be adorned, पितृभिः – by fathers, भ्रातृभिः – by brothers, पतिभिः – by husbands, च- and, देवरैः – by brothers- in-law.
ईप्सुभिः- one who desires, बहुकल्याणम् - welfare (should honour women).
श्लोकोऽयं मह्यं रोचते – 18
की
कीर्तिं भैमीं वरं चास्मै दातुमेवागमन्नमी ।
न लीढे धीर वैदग्धीं धीरगम्भीरगाहिनी।। (17, 134)
kīrtiṁ bhamīṁ varaṁ cāsmai dātumevāgamannamī|
na līḍhe dhīra vaidagdhīṁ dhīragambhiragāhinī||
नलः भैमीं कामयमानोऽपि देवाद्यर्थं दूत्यं अकरोत्। एवं विधोऽतिधीरः कोपि नास्तीति यशः, दमयन्तीमिति द्वौ वरौ ऩलाय दातुमेव देवाः स्वयंवरं अगच्छन्, न तु भैमीं वरितुम्। कलिः तु इमं विषयं न वेत्ति, यतः, येषां गम्भीरार्थग्राहिणी न भवति तादृश मूढानां बुद्धिः महाशयानां चातुरीं न वेत्ति।
The above sloka is from the seventeenth canto and 134th verse of NaishadIya charitam of srI Harsha.
The context here is: The devas- indra, agni, Yama and VaruNa were returning from the swayamvara of DamayantI. On their way they met kali, who disdainfully announces his desire towards Damayanti. But the devas said that DamayantI has already chosen nala, ignoring the rests. Unable to tolerate the news, kali burst out in anger, abusing the devas and nala.
On hearing the ludicrous rant of kali, goddess saraswati says these words- ‘The devas went to the swayamvara not with the intention of marrying DamayantI. But, only to bless DamayantI and nala and also to give them fame and happiness.
The goddess saraswatI says that the
'The actions or the intentions of an intellectual can be understood only by a discerning individual.’
अमी –The devas, आगमन् – came ,एव- only , दातुम्- to give, कीर्तिं- fame, भैमीं- DamyantI, च- and, वरं- boon, अस्मै-to nala .
धीः – The mind,
अगम्भीर गाहिनी ( न गम्भीर गाहिनी) – that cannot understand real intentions, न लीढे- cannot comprehend,
वैदग्धीम्- The ideas , धीर- of great men.
On a personal note: This sloka is not only for kali, but it is also for the readers of naishadIya charitam. Because it is really difficult to understand the style of srI Harsha by reading it once. Usage of rare dhaatus in the slokas makes the reader refer the grammar texts.
कीर्तिं भैमीं वरं चास्मै दातुमेवागमन्नमी ।
न लीढे धीर वैदग्धीं धीरगम्भीरगाहिनी।। (17, 134)
kīrtiṁ bhamīṁ varaṁ cāsmai dātumevāgamannamī|
na līḍhe dhīra vaidagdhīṁ dhīragambhiragāhinī||
नलः भैमीं कामयमानोऽपि देवाद्यर्थं दूत्यं अकरोत्। एवं विधोऽतिधीरः कोपि नास्तीति यशः, दमयन्तीमिति द्वौ वरौ ऩलाय दातुमेव देवाः स्वयंवरं अगच्छन्, न तु भैमीं वरितुम्। कलिः तु इमं विषयं न वेत्ति, यतः, येषां गम्भीरार्थग्राहिणी न भवति तादृश मूढानां बुद्धिः महाशयानां चातुरीं न वेत्ति।
The above sloka is from the seventeenth canto and 134th verse of NaishadIya charitam of srI Harsha.
The context here is: The devas- indra, agni, Yama and VaruNa were returning from the swayamvara of DamayantI. On their way they met kali, who disdainfully announces his desire towards Damayanti. But the devas said that DamayantI has already chosen nala, ignoring the rests. Unable to tolerate the news, kali burst out in anger, abusing the devas and nala.
On hearing the ludicrous rant of kali, goddess saraswati says these words- ‘The devas went to the swayamvara not with the intention of marrying DamayantI. But, only to bless DamayantI and nala and also to give them fame and happiness.
The goddess saraswatI says that the
'The actions or the intentions of an intellectual can be understood only by a discerning individual.’
अमी –The devas, आगमन् – came ,एव- only , दातुम्- to give, कीर्तिं- fame, भैमीं- DamyantI, च- and, वरं- boon, अस्मै-to nala .
धीः – The mind,
अगम्भीर गाहिनी ( न गम्भीर गाहिनी) – that cannot understand real intentions, न लीढे- cannot comprehend,
वैदग्धीम्- The ideas , धीर- of great men.
On a personal note: This sloka is not only for kali, but it is also for the readers of naishadIya charitam. Because it is really difficult to understand the style of srI Harsha by reading it once. Usage of rare dhaatus in the slokas makes the reader refer the grammar texts.
वैराग्यशतकम् - विषयत्यागः - 12
अवश्यं यातारश्चिरतरमुषित्वापि विषया
वियोगे को भेदस्त्यजति न जनो यत् स्वयममून्।
व्रजन्तः स्वातन्त्र्यादतुलपरितापाय मनसः
स्वयं त्यक्ता ह्येते शमसुखमनन्तं विदधति॥१२॥
avaśyaṁ yātāraḥ cirataram uṣitvāpi viṣayā
viyoge ko bhedaḥ tyajati na jano yat svayamamūn|
vrajantaḥ svātantryāt atula-paritāpāya manasaḥ
svayaṁ tyaktā hyete śama-sukham anantaṁ vidadhati||12||
विषया अस्मासु चिरकालम् उषित्वा गम्यमाना एव। तस्मात् ते स्वयं गच्छन्ति अथवा वयं तान् त्यजामः इति द्वयोरन्तरे को भेदः। विषयाः यदा स्वयं गच्छन्ति तदा भृशं दुःखं ददति। यदि वयं स्वयं तान् विषयान् त्यजामः तर्हि वयम् अनन्तानन्दम् अनुभवामः।
विषया – sensual pleasures
उषित्वापि – even after staying
चिरतरं – for a long time
अवश्यं – will surely
यातारः – be gone
वियोगे – in departure
को भेदः – what is the difference
यत् – that
जनः – people
स्वयं – of their own accord
न त्यजति – do not give up
अमून् – these
व्रजन्तः – (when they) leave
स्वातन्त्र्यात् – on their own
अतुलपरितापाय – incomparable misery
मनसः – to the mind
स्वयं त्यक्ता – when given up by themselves (by people)
ह्येते – these indeed
विदधति – give
अनन्तं – infinite
शमसुखम् – happiness of self-control
Sensual pleasures are sure to go away from us at some point, even if they stay with us for a long time. So, What is the difference if they depart or we give them up? The difference is – when the pleasures leave us of their own accord, our mind is sorely afflicted. However, when we give them up voluntarily, the happiness that arises from such self-control is infinite.
वियोगे को भेदस्त्यजति न जनो यत् स्वयममून्।
व्रजन्तः स्वातन्त्र्यादतुलपरितापाय मनसः
स्वयं त्यक्ता ह्येते शमसुखमनन्तं विदधति॥१२॥
avaśyaṁ yātāraḥ cirataram uṣitvāpi viṣayā
viyoge ko bhedaḥ tyajati na jano yat svayamamūn|
vrajantaḥ svātantryāt atula-paritāpāya manasaḥ
svayaṁ tyaktā hyete śama-sukham anantaṁ vidadhati||12||
विषया अस्मासु चिरकालम् उषित्वा गम्यमाना एव। तस्मात् ते स्वयं गच्छन्ति अथवा वयं तान् त्यजामः इति द्वयोरन्तरे को भेदः। विषयाः यदा स्वयं गच्छन्ति तदा भृशं दुःखं ददति। यदि वयं स्वयं तान् विषयान् त्यजामः तर्हि वयम् अनन्तानन्दम् अनुभवामः।
विषया – sensual pleasures
उषित्वापि – even after staying
चिरतरं – for a long time
अवश्यं – will surely
यातारः – be gone
वियोगे – in departure
को भेदः – what is the difference
यत् – that
जनः – people
स्वयं – of their own accord
न त्यजति – do not give up
अमून् – these
व्रजन्तः – (when they) leave
स्वातन्त्र्यात् – on their own
अतुलपरितापाय – incomparable misery
मनसः – to the mind
स्वयं त्यक्ता – when given up by themselves (by people)
ह्येते – these indeed
विदधति – give
अनन्तं – infinite
शमसुखम् – happiness of self-control
Sensual pleasures are sure to go away from us at some point, even if they stay with us for a long time. So, What is the difference if they depart or we give them up? The difference is – when the pleasures leave us of their own accord, our mind is sorely afflicted. However, when we give them up voluntarily, the happiness that arises from such self-control is infinite.
कविः – 4
श्रीहर्षः
‘सद्यः परनिर्वृत्तये कान्तासम्मिततयोपदेशयुजे’ इति काव्यस्य ख्यातिः अस्ति। काव्येषु पञ्चमहाकाव्यानि प्रसिद्धानि। तादृश पञ्चमहाकाव्येषु एकतमस्य नैषधीयचरितस्य प्रणेता श्रीहर्षः अस्ति। सः कविः श्रीहीरपण्डितान्मामल्लदेव्यां समजनीति तस्य काव्यस्य प्रतिसर्गस्य समाप्तिश्लोकतः ज्ञायते।
अत्र हि श्लोकः -
श्रीहर्षं कविराजराजिमुकुटालंकारहीरः सुतं
श्रीहीरः सुषुवे जितेन्द्रियचयं मामल्लदेवी च यम्।
तच्चिन्तामणिमन्त्रचिन्तनफले श्रृङ्गारभङ्ग्या महा-
काव्ये चारुणि नैषधीयचरिते सर्गोऽयमादिर्गतः ।।
आसीत् काश्यां राजा जयन्तचन्द्रो नाम। तस्य च राज्ञः सदसि बहवः विद्वांसः बभूवुः। तत्रैको हीरनामा विप्रः। तस्य नन्दनः प्राज्ञचक्रवर्ती श्रीहर्षः।
यदा श्रीहर्षः बालावस्थायाम् आसीत् तदा एकस्मिन् दिने राजसभायां पण्डितेन एकेन वादे हीरः जितः। तदनन्तरं हीरः दुःखे मग्नोऽभूत्। सः हीरः मृत्युकाले पुत्रं हर्षमाहूय – ‘नृपसदसि जितोऽहं पण्डितेन। तन्मे दुःखम्। यदि त्वं सत्पुत्रोऽसि, तर्हि भूमिपालसदसि तं वादिनं जयेः’ इत्युक्त्वा दिवं गतः।
श्रीहर्षः विविधाचार्येषु अलंकारगीतगणितज्यौतिषव्याकरणचूडामणिमन्त्रादि सर्वाः विद्याः प्रजग्राह। गङ्गातीरे सुगुरुदत्तं चिन्तामणिमन्त्रं साधयामास। तदा साक्षात् भारती प्रत्यक्षाऽभूत्। अमोघादेशवराप्तिः अभूत्। तेन हर्षेण यत् उच्यते तत् अन्यैः केवलं श्रूयते परन्तु न किमप्यवगम्यते। ततः अतिविद्ययाऽपि लोकागोचरतया पुनः भारती उपास्यते कविना। भारत्योपदिष्टः सः आर्द्रशिरसि दधि पपौ, कफांशावतरात् सः लेशं जडताम् प्राप्नोत्, तथा च, बोध्यवागासीत्।
तदनन्तरं, वादे पितृवैरिणं वादिनं जित्वा, पितृवाक्यं परिपाल्य, द्वाविंशतिसर्गयुक्तं नैषधीयचरितं च विरचय्य राज्ञे दर्शितम्।हर्षितो राजा तस्मै सम्मानं प्रयच्छत्।
पञ्चमहाकाव्येषु नैषधीयचरितस्यार्थावगमनं दुष्करमस्ति, लेशजडस्थित्यामेवास्य कवेः कठिनप्रयोगाः, किं पुनः संपूर्णज्ञाने ?
Poet -4
srI harsha
SrI Harsha is the author of NaishadIya charitam, the one among the pancha mahAkavyam in Sanskrit. At the end of every canto he mentions about his father hIra, a great scholar and his mother mAmalla devI.
The sloka reads-
श्रीहर्षं कविराजराजिमुकुटालंकारहीरः सुतं
श्रीहीरः सुषुवे जितेन्द्रियचयं मामल्लदेवी च यम्।
तच्चिन्तामणिमन्त्रचिन्तनफले श्रृङ्गारभङ्ग्या महा-
काव्ये चारुणि नैषधीयचरिते सर्गोऽयमादिर्गतः ।।
śrīharṣaṁ kavi-rāja-rāji-mukuṭālaṅkāra-hīraḥ sutaṁ
śrīhīraḥ suṣuve jitendriyacayaṁ māmalladevī ca yam
taccintāmaṇi-mantra-cintana-phale śṛṅgārabhaṅgyā mahā-
kāvye cāruṇi naiṣadīyacarite sargo'yamādirgataḥ
There was a king by name Jayachandra in
Having promised his father srI harsha learnt not only the sAstras under many teachers, but he also learnt the cintAmaNi mantra and mastered the mantra in a year and acquired high knowledge, by which people were unable to understand what he said. So, as advised by goddess saraswatI, during
An average reader would find it difficult to comprehend even the current work in one reading, then one could very well imagine………. If he had continued writing in the original style.
श्लोकोऽयं मह्यं रोचते - 17
कि
किरन्तीम् अङ्गेभ्यः किरणनिकुरुम्बामृतरसम्
हृदि त्वाम् आधत्ते हिमकरशिलामूर्तिमिव यः।
स सर्पाणां दर्पं शमयति शकुन्ताधिप इव
ज्वरप्लुष्टान् दृष्ट्या सुखयति सुधाधारसिरया॥
kirantīm aṅgebhyaḥ kiraṇa-nikurumbā-mṛta-rasaṁ
hṛdi tvām ādhatte hima-kara-śilā-mūrtim iva yaḥ
sa sarpāṇāṁ darpaṁ śamayati śakuntādhipa iva
jvara-pluṣṭān dṛṣṭyā sukhayati sudhā-dhāra-sirayā || 20 ||
In the Advaita-l mailing list, Prof. V. Krishnamurthy has given a wonderful explanation which follows Shri Paramacharya's discourse on Saundaryalahari. Click here for the explanation.
Recitation of this sloka has been very effective in reducing fever.
It is always advisable to follow one's guru's instructions before venturing into mantra sastra.
किरन्तीम् अङ्गेभ्यः किरणनिकुरुम्बामृतरसम्
हृदि त्वाम् आधत्ते हिमकरशिलामूर्तिमिव यः।
स सर्पाणां दर्पं शमयति शकुन्ताधिप इव
ज्वरप्लुष्टान् दृष्ट्या सुखयति सुधाधारसिरया॥
kirantīm aṅgebhyaḥ kiraṇa-nikurumbā-mṛta-rasaṁ
hṛdi tvām ādhatte hima-kara-śilā-mūrtim iva yaḥ
sa sarpāṇāṁ darpaṁ śamayati śakuntādhipa iva
jvara-pluṣṭān dṛṣṭyā sukhayati sudhā-dhāra-sirayā || 20 ||
In the Advaita-l mailing list, Prof. V. Krishnamurthy has given a wonderful explanation which follows Shri Paramacharya's discourse on Saundaryalahari. Click here for the explanation.
Recitation of this sloka has been very effective in reducing fever.
It is always advisable to follow one's guru's instructions before venturing into mantra sastra.
श्लोकोऽयं मया रचितम्
प्रत्यक्षे करणं त्वगाद्यविरलाः षट्संख्यकाः देहिनां
पञ्चैतेषु बहिर्गतां न हि सदाप्यक्षीणरूपास्तथा।
षष्ठं यन्मन इत्यगोचरगतिश्चित्रं भवेत्तद्बहि-
र्व्यापारेण विनैव तुष्टिमतुलां दत्वापि नो नश्यति॥
pratyakṣe karaṇaṁ tvagādyaviralā ṣaṭsaṁkhyakā dehināṁ
pañcaiteṣu bahirgatāṁ na hi sadāpyakṣīṇarūpāstathā|
ṣaṣṭhaṁ yanmana ityagocaragatiścitraṁ bhavettadbahi-
rvyāpāreṇa vinaiva tuṣṭimatulāṁ datvāpi no naśyati||
There are 6 senses thro' which we perceive objects of the world. They are (according to Nyaya philosophy) eye, ear, nose, tongue, skin and mind. Among these the first five traverse outside and as age catches up they become weaker and weaker. But this sixth sense Manas whose tracks are untraceable, is not visible to the outside world, gives immense pleasure, and yet, is not destroyed or weakened at any point in our life.
पञ्चैतेषु बहिर्गतां न हि सदाप्यक्षीणरूपास्तथा।
षष्ठं यन्मन इत्यगोचरगतिश्चित्रं भवेत्तद्बहि-
र्व्यापारेण विनैव तुष्टिमतुलां दत्वापि नो नश्यति॥
pratyakṣe karaṇaṁ tvagādyaviralā ṣaṭsaṁkhyakā dehināṁ
pañcaiteṣu bahirgatāṁ na hi sadāpyakṣīṇarūpāstathā|
ṣaṣṭhaṁ yanmana ityagocaragatiścitraṁ bhavettadbahi-
rvyāpāreṇa vinaiva tuṣṭimatulāṁ datvāpi no naśyati||
There are 6 senses thro' which we perceive objects of the world. They are (according to Nyaya philosophy) eye, ear, nose, tongue, skin and mind. Among these the first five traverse outside and as age catches up they become weaker and weaker. But this sixth sense Manas whose tracks are untraceable, is not visible to the outside world, gives immense pleasure, and yet, is not destroyed or weakened at any point in our life.
वैराग्यशतकम् - विषयत्यागः - 11
The first set of vairāgya śataka is called तृष्णादूषणम् (tṛṣṇā dūṣaṇa) – condemnation of desire. The second set of ten slokas is called विषयपरित्यागविडम्बना – futile efforts to give up sense objects. The first sloka here is
न संसारोत्पन्नं चरितमनुपश्यामि कुशलं
विपाकः पुण्यानां जनयति भयं मे विमृशतः।
महद्भिः पुण्यौघैः चिरपरिगृहीताश्च विषया
महान्तो जायन्ते व्यसनमिव दातुं विषयिणाम्॥११॥
na saṁsārotpannaṁ caritam anupaśyāmi kuśalaṁ
vipākaḥ puṇyānāṁ janayati bhayaṁ me vimṛśataḥ|
mahadbhiḥ puṇyaughaiḥ ciraparigṛhītāḥ viṣayā
mahānto jāyante vyasanamiva dātuṁ viṣayiṇām||11||
पुण्येन जनाः स्वर्गलोकं प्राप्नुवन्ति। क्षीणे पुण्ये पुनः मर्त्यलोकं विशन्ति। द्वेपि पापपुण्ये बन्धायैव भवतः। पुण्यनिचयोऽपि मे भयम् उत्पादयति, यतः पुण्येन विषयास्वादः वर्धते एव। तस्मात् संसारात् किमपि सुकार्यं न पश्यामीति वदत्यत्र कविः।
न अनुपश्यामि – I do not see
कुशलं – any good
संसारोत्पन्नं चरितं – in the wordly virtuous deeds
विमृशतः – for, upon reflection
पुण्यानां विपाकः – result of virtuous deeds
मे भयं जनयति – induces fear in me
विषयाः – enjoyments
परिगृहीताः – earned
महद्भिः पुण्यौघैः – by great merits/punya
महान्तो जायन्ते – multiply greatly
दातुं – to give
व्यसनं – misery
विषयिणाम् – to those who are attached to the enjoyments
I do not see any benefit from doing good again and again with the aim to enjoy happiness in heaven. Even the result of virtuous deeds inspires fear in me. People get attached to the results that arise from doing good deeds, thus the desire to enjoy more grows in them, giving rise to miseries.
न संसारोत्पन्नं चरितमनुपश्यामि कुशलं
विपाकः पुण्यानां जनयति भयं मे विमृशतः।
महद्भिः पुण्यौघैः चिरपरिगृहीताश्च विषया
महान्तो जायन्ते व्यसनमिव दातुं विषयिणाम्॥११॥
na saṁsārotpannaṁ caritam anupaśyāmi kuśalaṁ
vipākaḥ puṇyānāṁ janayati bhayaṁ me vimṛśataḥ|
mahadbhiḥ puṇyaughaiḥ ciraparigṛhītāḥ viṣayā
mahānto jāyante vyasanamiva dātuṁ viṣayiṇām||11||
पुण्येन जनाः स्वर्गलोकं प्राप्नुवन्ति। क्षीणे पुण्ये पुनः मर्त्यलोकं विशन्ति। द्वेपि पापपुण्ये बन्धायैव भवतः। पुण्यनिचयोऽपि मे भयम् उत्पादयति, यतः पुण्येन विषयास्वादः वर्धते एव। तस्मात् संसारात् किमपि सुकार्यं न पश्यामीति वदत्यत्र कविः।
न अनुपश्यामि – I do not see
कुशलं – any good
संसारोत्पन्नं चरितं – in the wordly virtuous deeds
विमृशतः – for, upon reflection
पुण्यानां विपाकः – result of virtuous deeds
मे भयं जनयति – induces fear in me
विषयाः – enjoyments
परिगृहीताः – earned
महद्भिः पुण्यौघैः – by great merits/punya
महान्तो जायन्ते – multiply greatly
दातुं – to give
व्यसनं – misery
विषयिणाम् – to those who are attached to the enjoyments
I do not see any benefit from doing good again and again with the aim to enjoy happiness in heaven. Even the result of virtuous deeds inspires fear in me. People get attached to the results that arise from doing good deeds, thus the desire to enjoy more grows in them, giving rise to miseries.
शास्त्रं वदति – 10
Saastram speaks -10
Manu has assigned duties for people belonging to each varNa or caste. The following sloka states the duties of a BrAhmin.
अध्यापनम् अध्ययनं यजनं याजनं तथा।
दानं प्रतिग्रहं च एव ब्राह्मणानाम् अकल्पयत् ।। (1- 8) .
adhyāpanam adhyayanaṁ yajanaṁ yājanaṁ tathā|
dānaṁ pratigrahaṁ caiva brāhmaṇanām akalpayat||
Teaching and studying the Vedas. Performing yAga or sacrifice for the welfare of the society and also for his own benefit. Giving and accepting alms. These are the duties assigned to a brAhmin.
अध्यापनम् – Teaching, अध्ययनम्- Learning, यजनं- sacrifice or the act of sacrificing, याजनं- performing or conducting a sacrifice ,तथा- Like that,
दानं- giving alms, च- and, प्रतिग्रहं- accepting alms, अकल्पयत् –thought or assigned, ब्राह्मणानां – for the brAhmins.
Manu has assigned duties for people belonging to each varNa or caste. The following sloka states the duties of a BrAhmin.
अध्यापनम् अध्ययनं यजनं याजनं तथा।
दानं प्रतिग्रहं च एव ब्राह्मणानाम् अकल्पयत् ।। (1- 8) .
adhyāpanam adhyayanaṁ yajanaṁ yājanaṁ tathā|
dānaṁ pratigrahaṁ caiva brāhmaṇanām akalpayat||
Teaching and studying the Vedas. Performing yAga or sacrifice for the welfare of the society and also for his own benefit. Giving and accepting alms. These are the duties assigned to a brAhmin.
अध्यापनम् – Teaching, अध्ययनम्- Learning, यजनं- sacrifice or the act of sacrificing, याजनं- performing or conducting a sacrifice ,तथा- Like that,
दानं- giving alms, च- and, प्रतिग्रहं- accepting alms, अकल्पयत् –thought or assigned, ब्राह्मणानां – for the brAhmins.
श्लोकोऽयं मह्यं रोचते – 16
का
कामं नीचमिदं वदन्तु पुरुषाः स्वप्ने च यद्वर्धते
विश्वस्तेषु च वञ्चनापरिभवश्चौर्यं न शौर्यं हि तत् ।।
स्वाधीना वचनीयतापि हि वरं बद्धो न सेवाञ्जलिः
मार्गो ह्येष नरेन्द्रसौप्तिकवधे पूर्वं कृतो द्रौणिना ।। (3, 11)
kāmaṁ nīcamidaṁ vadantu puruṣāḥ svapne ca yadvardhate
viśvasteṣu ca vañcanāparibhavaścauryaṁ na śauryaṁ hi tat
svādhinā vacanīyatāpi hi varaṁ baddho na sevāñjaliḥ
mārgo hyeṣa narendrasauptikavadhe pūrvaṁ kṛto drauṇinā
अयं श्लोकः शूद्रकप्रणीत मृच्छकटिकनाटकस्य तृतीयाऽङ्के अस्ति। चोरः शर्विलकः स्वचौर्यकार्यः नात्यधमः कार्यः इति वदति। परसेवाभ्यः वरं हि अयं कार्यः इत्युक्तवा – ‘निद्रावस्थायां जनान् वञ्चनं न प्रथमं मया क्रियते। पूर्वमेव अश्वत्थामा, कुरुक्षेत्रसंग्रामे रात्रौ पाण्डवशिविरं प्रविश्य सुखसुप्तान् पाण्डुपुत्रान् निजघान ‘ इति प्रस्थापयति।
The above verse is from the third act of the drama ‘mrchchakatikam’ written by sUdraka.
These are the words of the thief sharvIlaka who enters the house of chArudatta during the night to steal. He says- ‘Let the people say anything about thieving that is done during the night time. The good people always portray the art of thieving not as the work of a valorous person. Whatever it is, I am my own master in this field and I do not beg a rich man for a job. Moreover, I am not the first one to perform this deed while the people are asleep….who can forget the AshwathAma episode when he killed the sons of pANdavas while they were asleep.
पुरुषाः-Good men, इदं- call this theft and cheating, नीचं- as the lowest deed.
वदन्तु- let them say, कामं- as they wish.
तत् – cheating and thieving , शौर्यं न – are not a brave work, हि- because, चौर्यं - The theft, यद्वर्धते- happens , च – and the ,वञ्चनापरिभव – people are deceived or cheated , स्वप्ने – when they are asleep, च – and, विश्वस्तेषु – when it is calm.
(But I consider) वचनीयतापि- I am ready to accept the censure that I am a thief, (But I am proud that) स्वाधीना- I am doing a work not depending on anyone, हि – and this is definitely ,वरं – better than, बद्धो – bound to someone, सेवाञ्जलिः- with folded hands.
Moreover, एषः मार्गः – this way (Cheating the people while they are asleep) पूर्वं – before, न हि द्रौणिना कृतो – is this not done by droNa’s son ( ashwathAma), नरेन्द्रसौप्तिकवधे – by killing the sons of pANdavas. (ashwathAma killed the sons of pANdavas when they were asleep).
This piece is a gem for budding advocates who can take cue from the author to justify even grave deeds. The analogy he uses to compare the thief with AshwathAma and defending the act on the basis of self-reliance is to be appreciated.
कामं नीचमिदं वदन्तु पुरुषाः स्वप्ने च यद्वर्धते
विश्वस्तेषु च वञ्चनापरिभवश्चौर्यं न शौर्यं हि तत् ।।
स्वाधीना वचनीयतापि हि वरं बद्धो न सेवाञ्जलिः
मार्गो ह्येष नरेन्द्रसौप्तिकवधे पूर्वं कृतो द्रौणिना ।। (3, 11)
kāmaṁ nīcamidaṁ vadantu puruṣāḥ svapne ca yadvardhate
viśvasteṣu ca vañcanāparibhavaścauryaṁ na śauryaṁ hi tat
svādhinā vacanīyatāpi hi varaṁ baddho na sevāñjaliḥ
mārgo hyeṣa narendrasauptikavadhe pūrvaṁ kṛto drauṇinā
अयं श्लोकः शूद्रकप्रणीत मृच्छकटिकनाटकस्य तृतीयाऽङ्के अस्ति। चोरः शर्विलकः स्वचौर्यकार्यः नात्यधमः कार्यः इति वदति। परसेवाभ्यः वरं हि अयं कार्यः इत्युक्तवा – ‘निद्रावस्थायां जनान् वञ्चनं न प्रथमं मया क्रियते। पूर्वमेव अश्वत्थामा, कुरुक्षेत्रसंग्रामे रात्रौ पाण्डवशिविरं प्रविश्य सुखसुप्तान् पाण्डुपुत्रान् निजघान ‘ इति प्रस्थापयति।
The above verse is from the third act of the drama ‘mrchchakatikam’ written by sUdraka.
These are the words of the thief sharvIlaka who enters the house of chArudatta during the night to steal. He says- ‘Let the people say anything about thieving that is done during the night time. The good people always portray the art of thieving not as the work of a valorous person. Whatever it is, I am my own master in this field and I do not beg a rich man for a job. Moreover, I am not the first one to perform this deed while the people are asleep….who can forget the AshwathAma episode when he killed the sons of pANdavas while they were asleep.
पुरुषाः-Good men, इदं- call this theft and cheating, नीचं- as the lowest deed.
वदन्तु- let them say, कामं- as they wish.
तत् – cheating and thieving , शौर्यं न – are not a brave work, हि- because, चौर्यं - The theft, यद्वर्धते- happens , च – and the ,वञ्चनापरिभव – people are deceived or cheated , स्वप्ने – when they are asleep, च – and, विश्वस्तेषु – when it is calm.
(But I consider) वचनीयतापि- I am ready to accept the censure that I am a thief, (But I am proud that) स्वाधीना- I am doing a work not depending on anyone, हि – and this is definitely ,वरं – better than, बद्धो – bound to someone, सेवाञ्जलिः- with folded hands.
Moreover, एषः मार्गः – this way (Cheating the people while they are asleep) पूर्वं – before, न हि द्रौणिना कृतो – is this not done by droNa’s son ( ashwathAma), नरेन्द्रसौप्तिकवधे – by killing the sons of pANdavas. (ashwathAma killed the sons of pANdavas when they were asleep).
This piece is a gem for budding advocates who can take cue from the author to justify even grave deeds. The analogy he uses to compare the thief with AshwathAma and defending the act on the basis of self-reliance is to be appreciated.
श्लोकोऽयं मह्यं रोचते-15
क
कदर्थितस्यापि हि धैर्यवृत्तेर्न शक्यते धैर्यगुणः प्रमार्ष्टुम्।
अधोमुखस्यापि कृतस्य वह्नेर्नाधश्शिखा याति कदाचिदेव।। (ऩीतिशतकम् -77)
kadarthitasyāpi hi dhairyavṛtterna śakyate dhairyagunaḥ pramārṣṭum
adhomukhasyāpi kṛtasya vahnernādhaśśikhā yāti kadācideva
यथा महता प्रयत्नेनापि अग्नेर्ज्वाला न नीचैः प्रसर्पति, स्वभावतो अग्निः ऊर्ध्वमेव प्रयाति, तथैव प्रकृत्या धीरस्य पुरुषस्य दुर्दशायामपि न धैर्यच्युतिः संभवति।
The above sloka is from Bhartrhari’s nIti satakam.
It is not possible to change the quality of valour in a valiant man even when he is in disgrace. Even when the fire is held upside down, the flames never burn downward.
न शक्यते- It is not possible, प्रमार्ष्टुम् – to change, धैर्यगुणः- The valorous quality, धैर्यवृत्तेः – present in a Person who is bold by nature, कदर्थितस्यापि- Even during the time of calamity. शिखा- flame, वह्नेः- of the fire, अधोमुखस्य कृतस्यापि- even held upside down, न कदाचित् एव- never, याति- moves (burns) , अधो- downwards.
कदर्थितस्यापि हि धैर्यवृत्तेर्न शक्यते धैर्यगुणः प्रमार्ष्टुम्।
अधोमुखस्यापि कृतस्य वह्नेर्नाधश्शिखा याति कदाचिदेव।। (ऩीतिशतकम् -77)
kadarthitasyāpi hi dhairyavṛtterna śakyate dhairyagunaḥ pramārṣṭum
adhomukhasyāpi kṛtasya vahnernādhaśśikhā yāti kadācideva
यथा महता प्रयत्नेनापि अग्नेर्ज्वाला न नीचैः प्रसर्पति, स्वभावतो अग्निः ऊर्ध्वमेव प्रयाति, तथैव प्रकृत्या धीरस्य पुरुषस्य दुर्दशायामपि न धैर्यच्युतिः संभवति।
The above sloka is from Bhartrhari’s nIti satakam.
It is not possible to change the quality of valour in a valiant man even when he is in disgrace. Even when the fire is held upside down, the flames never burn downward.
न शक्यते- It is not possible, प्रमार्ष्टुम् – to change, धैर्यगुणः- The valorous quality, धैर्यवृत्तेः – present in a Person who is bold by nature, कदर्थितस्यापि- Even during the time of calamity. शिखा- flame, वह्नेः- of the fire, अधोमुखस्य कृतस्यापि- even held upside down, न कदाचित् एव- never, याति- moves (burns) , अधो- downwards.
श्लोकोऽयं मया रचितम्
श्लोको रचितो मित्रेण मोहो जातो रचनया।
प्रोत्साहितो हि मे हृदा श्लोकश्चोक्तो हि मे गिरा।।
My friend wrote a sloka, impressed by the sloka and motivated by my mind. My words turned into a sloka.
प्रोत्साहितो हि मे हृदा श्लोकश्चोक्तो हि मे गिरा।।
My friend wrote a sloka, impressed by the sloka and motivated by my mind. My words turned into a sloka.
कविः -3
श्रीनीलकण्ठदीक्षितः
श्री नीलकण्ठदीक्षितः सप्तादश शतके (century) अवसत्। सः मधुरापुरी (Madurai) राज्यस्य राज्ञः ‘तिरुमलै नायकस्य’ प्रधानमन्त्रिः आसीत्। सः श्री अप्पयदीक्षितस्य परम्परायाम् आगतः। बाल्यादेव बहुभ्यः गुरुभ्यः अध्ययनात् तस्य प्रतिभा वर्धिता।
श्री नीलकण्ठदिक्षितः ‘शिवलीलार्णवः’ तथा च ‘गङ्गावतारणम्’ इति द्वौ ग्रन्थौ अरचयत्। शिवलीलार्णवे शिवस्य मधुरापुरी नगरप्रसङ्गम् अवर्णयत् कविः, तथा च गङ्गावतारणे, राजकुमारस्य भगीरथस्य प्रयत्नेन, भूलोके गङ्गायाः आनयनम् च अवर्णयत्।
‘नीलकण्ठविजयचम्पू’ इति गद्यपद्यात्मकरूपं काव्यमपि अरचयत् सः। अस्मिन् ग्रन्थे सुराऽसुराणाम् अमृतमथनप्रसङ्गं तथा च लोकरक्षणाय शिवस्य हलाहलविषस्वीकरणघट्टं च अवर्णयत्। तस्य ‘आनन्दसागरस्तवं’ तथा च ' शिवोत्कर्षमञ्जरी ' इति द्वावपि भक्तिप्रतिपादनग्रन्थौ स्तः।
‘कलिविडम्बनम्’, ‘शान्तिविलासः’ तथा च ‘सभारञ्जनशतकमिति’ त्रिषु ग्रन्थेषु, समाजे ये दुराचाराः वर्तन्ते, कथं जनाः पण्डितनाम्ना अपण्डितैः वञ्चिताः भवन्ति इति विषयान् स्वीकृत्य, हास्य तथा मनोरञ्जकश्लोकैः कविना लिख्यते। संस्कृतसाहित्ये अयमेव कविः प्रथमम् एतेषु विषयेषु अलिखत् इति यशोऽपि प्राप्यते कविना।
Poet – 3
srI nIlakanta DIkshita
SrI nIlakaNta DIkshita belonged to the 17th century and cannot be considered as a poet of remote past from the Indian standard of antiquity.
srI nIlakanta DIkshita was the court poet as well as the chief minister of king Tirumala nAyaka who ruled madurai during the 17th century A.D. He hails from a family of scholars and the great poet and philosopher- SrI apapaya dIkshita is his ancestor. SrI nIlakantha had good education under several noble preceptors, which enabled him to shine as a good scholar and poet.
He has written two major works. They are the siva lIlArNava and GangAvatAraNa. The first book describes the episodes of siva at madurai and the latter one depicts the story of the celestial ganges coming to the earth through the continuous effort of prince Bhageeratha.
In another work ‘nIlakantha vijaya champu’ – which is a blend of prose and poetry, the poet describes the churning of milky ocean by divines and demons and lord siva consuming the hAlahAla poison, in order to save the universe.
The book 'Ananda sAgara stava' has verses on praise of the goddess meenAkshi and 'sivotkarsa manjari' which extols the greatness of lord siva are the devotional works of the poet.
'Kalividambanam', 'sAnti vilAsam' and 'sabhAranjan satakam' are some of his minor works of didactic character. The 'kalividambanam' and 'sabhAranjana satakam' each consisting of hundred slokas were the two earliest poems portraying the social evils. It was nIlakanta dIkshita who first attempted on these topics in a satirical way.
श्री नीलकण्ठदीक्षितः सप्तादश शतके (century) अवसत्। सः मधुरापुरी (Madurai) राज्यस्य राज्ञः ‘तिरुमलै नायकस्य’ प्रधानमन्त्रिः आसीत्। सः श्री अप्पयदीक्षितस्य परम्परायाम् आगतः। बाल्यादेव बहुभ्यः गुरुभ्यः अध्ययनात् तस्य प्रतिभा वर्धिता।
श्री नीलकण्ठदिक्षितः ‘शिवलीलार्णवः’ तथा च ‘गङ्गावतारणम्’ इति द्वौ ग्रन्थौ अरचयत्। शिवलीलार्णवे शिवस्य मधुरापुरी नगरप्रसङ्गम् अवर्णयत् कविः, तथा च गङ्गावतारणे, राजकुमारस्य भगीरथस्य प्रयत्नेन, भूलोके गङ्गायाः आनयनम् च अवर्णयत्।
‘नीलकण्ठविजयचम्पू’ इति गद्यपद्यात्मकरूपं काव्यमपि अरचयत् सः। अस्मिन् ग्रन्थे सुराऽसुराणाम् अमृतमथनप्रसङ्गं तथा च लोकरक्षणाय शिवस्य हलाहलविषस्वीकरणघट्टं च अवर्णयत्। तस्य ‘आनन्दसागरस्तवं’ तथा च ' शिवोत्कर्षमञ्जरी ' इति द्वावपि भक्तिप्रतिपादनग्रन्थौ स्तः।
‘कलिविडम्बनम्’, ‘शान्तिविलासः’ तथा च ‘सभारञ्जनशतकमिति’ त्रिषु ग्रन्थेषु, समाजे ये दुराचाराः वर्तन्ते, कथं जनाः पण्डितनाम्ना अपण्डितैः वञ्चिताः भवन्ति इति विषयान् स्वीकृत्य, हास्य तथा मनोरञ्जकश्लोकैः कविना लिख्यते। संस्कृतसाहित्ये अयमेव कविः प्रथमम् एतेषु विषयेषु अलिखत् इति यशोऽपि प्राप्यते कविना।
Poet – 3
srI nIlakanta DIkshita
SrI nIlakaNta DIkshita belonged to the 17th century and cannot be considered as a poet of remote past from the Indian standard of antiquity.
srI nIlakanta DIkshita was the court poet as well as the chief minister of king Tirumala nAyaka who ruled madurai during the 17th century A.D. He hails from a family of scholars and the great poet and philosopher- SrI apapaya dIkshita is his ancestor. SrI nIlakantha had good education under several noble preceptors, which enabled him to shine as a good scholar and poet.
He has written two major works. They are the siva lIlArNava and GangAvatAraNa. The first book describes the episodes of siva at madurai and the latter one depicts the story of the celestial ganges coming to the earth through the continuous effort of prince Bhageeratha.
In another work ‘nIlakantha vijaya champu’ – which is a blend of prose and poetry, the poet describes the churning of milky ocean by divines and demons and lord siva consuming the hAlahAla poison, in order to save the universe.
The book 'Ananda sAgara stava' has verses on praise of the goddess meenAkshi and 'sivotkarsa manjari' which extols the greatness of lord siva are the devotional works of the poet.
'Kalividambanam', 'sAnti vilAsam' and 'sabhAranjan satakam' are some of his minor works of didactic character. The 'kalividambanam' and 'sabhAranjana satakam' each consisting of hundred slokas were the two earliest poems portraying the social evils. It was nIlakanta dIkshita who first attempted on these topics in a satirical way.
Viewing transliteration
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Please click here to download the zip file.
Extract the file to any folder.
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Go to File > Install New Font
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Now when you restart firefox you should be able to view the transliterated slokas.
मञ्जुरामायणम् -4
रामो यतो मन्मथमन्मथस्तात् क्रुद्धेव चापं पुरमर्दनस्य ।
आधाय चारोप्य बभञ्ज मध्ये स्वमाश्रमं च प्रथमं सहैव ।।
rāmo yato manmathamanmathastāt kruddheva cāpaṁ puramardanasya
ādhāya cāropya babhañja madhye svamāśramaṁ ca prathamaṁ sahaiva
रामो = Sri Rama
मन्मथमन्मथस्तात् = being the cupid of cuipds
क्रुद्धेव = (like)got angry
च = and
आधाय = after taking
आरोप्य = streched(to tie the string)
चापं = the bow
पुरमर्दनस्य = of Sri Parameshvarasya
बभञ्ज = broke
मध्ये = in the middle
सहैव = alongwith
प्रथमं = the first
स्वमाश्रमं = own ashrama(Brahmacahrayaashrama)
च = also
बभञ्ज = broke.
It seemed as if Sri Rama, being handsome like manmatha, was angry when he broke Lord Siva's bow (since lord siva was enemy of cupid, who was killed by shiva). Not only did he break the bow but also his bachelorhood because he got married to Sita because of this.
आधाय चारोप्य बभञ्ज मध्ये स्वमाश्रमं च प्रथमं सहैव ।।
rāmo yato manmathamanmathastāt kruddheva cāpaṁ puramardanasya
ādhāya cāropya babhañja madhye svamāśramaṁ ca prathamaṁ sahaiva
रामो = Sri Rama
मन्मथमन्मथस्तात् = being the cupid of cuipds
क्रुद्धेव = (like)got angry
च = and
आधाय = after taking
आरोप्य = streched(to tie the string)
चापं = the bow
पुरमर्दनस्य = of Sri Parameshvarasya
बभञ्ज = broke
मध्ये = in the middle
सहैव = alongwith
प्रथमं = the first
स्वमाश्रमं = own ashrama(Brahmacahrayaashrama)
च = also
बभञ्ज = broke.
It seemed as if Sri Rama, being handsome like manmatha, was angry when he broke Lord Siva's bow (since lord siva was enemy of cupid, who was killed by shiva). Not only did he break the bow but also his bachelorhood because he got married to Sita because of this.
वैराग्यशतकम् - आशा - 10
क्षान्तं न क्षमया गृहोचितसुखं त्यक्तं न सन्तोषतः
सोढो दुस्सहशीततापपवनक्लेशो न तप्तं तपः।
ध्यातं वित्तमहर्निशं नियमितप्राणैर्नशम्भोः पदं
तत्तत्कर्म कृतं यदेव मुनिभिस्तैस्तैः फलैर्वञ्छिताः॥
kṣāntaṁ na kṣamayā gṛhocitasukhaṁ tyaktaṁ na santoṣataḥ
soḍho dussaha-śīta-tāpa-pavana-kleśo na taptaṁ tapaḥ
dhyātaṁ vittam aharniśaṁ niyamitaprāṇaiḥ na śambhoḥ padam
tattatkarma kṛtaṁ yadeva munibhiḥ taistaiḥ phalaiḥ vañchitāḥ
क्षान्तं न क्षमया – I have tolerated everything (insult) not out of forgiveness but because I do not possess the power to do anything otherwise.
गृहोचितसुखं त्यक्तं न सन्तोषतः – I forsook pleasures of home, like eating, not willingly but because I am not able to enjoy them (maybe due to old age, disease etc)
सोढो – I have borne
दुस्सह – the intolerable
शीत – cold
ताप – heat
पवन – wind
क्लेशः – troubles
न तप्तं तपः – I have only tried to bear the cold, heat and other such natural troubles but not done penance.
नियमितप्राणैः – controlling the vital airs
अहर्निशं – day and night
वित्तं ध्यातं – I have meditated upon wealth
न शम्भोः पदम् – and not the feet of Lord Shiva
तत्तत्कर्म कृतं – I did every action
यदेव मुनिभिः – that ascetics perform
तैस्तैः फलैर्वञ्छिताः – but I have been cheated by the results.
Every action of mine is an imitation of what ascetics do, yet I have not attained the result that they get.
मन एव मनुष्याणां कारणं बन्धमोक्षयोः॥ अमृतबिन्दूपनिषद् - 2॥
mana eva manuṣyāṇāṁ kāraṇaṁ bandhamokṣayoḥ amṛtabindūpaniṣad - 2
‘Mind is the reason for bondage or liberation’. When the intention for any action is right the result is also correct.
सोढो दुस्सहशीततापपवनक्लेशो न तप्तं तपः।
ध्यातं वित्तमहर्निशं नियमितप्राणैर्नशम्भोः पदं
तत्तत्कर्म कृतं यदेव मुनिभिस्तैस्तैः फलैर्वञ्छिताः॥
kṣāntaṁ na kṣamayā gṛhocitasukhaṁ tyaktaṁ na santoṣataḥ
soḍho dussaha-śīta-tāpa-pavana-kleśo na taptaṁ tapaḥ
dhyātaṁ vittam aharniśaṁ niyamitaprāṇaiḥ na śambhoḥ padam
tattatkarma kṛtaṁ yadeva munibhiḥ taistaiḥ phalaiḥ vañchitāḥ
क्षान्तं न क्षमया – I have tolerated everything (insult) not out of forgiveness but because I do not possess the power to do anything otherwise.
गृहोचितसुखं त्यक्तं न सन्तोषतः – I forsook pleasures of home, like eating, not willingly but because I am not able to enjoy them (maybe due to old age, disease etc)
सोढो – I have borne
दुस्सह – the intolerable
शीत – cold
ताप – heat
पवन – wind
क्लेशः – troubles
न तप्तं तपः – I have only tried to bear the cold, heat and other such natural troubles but not done penance.
नियमितप्राणैः – controlling the vital airs
अहर्निशं – day and night
वित्तं ध्यातं – I have meditated upon wealth
न शम्भोः पदम् – and not the feet of Lord Shiva
तत्तत्कर्म कृतं – I did every action
यदेव मुनिभिः – that ascetics perform
तैस्तैः फलैर्वञ्छिताः – but I have been cheated by the results.
Every action of mine is an imitation of what ascetics do, yet I have not attained the result that they get.
मन एव मनुष्याणां कारणं बन्धमोक्षयोः॥ अमृतबिन्दूपनिषद् - 2॥
mana eva manuṣyāṇāṁ kāraṇaṁ bandhamokṣayoḥ amṛtabindūpaniṣad - 2
‘Mind is the reason for bondage or liberation’. When the intention for any action is right the result is also correct.
वैराग्यशतकम् - आशा - 9
अमीषां प्राणानां तुलितबिसिनीपत्रपयसां
कृते किं नास्माभिः विगलितविवेकैः व्यवसितम्।
यदाढ्यानामग्रे द्रविण-मद-निःसंज्ञमनसां
कृतं वीतव्रीडैः निजगुणकथापातकमपि॥
amīṣāṁ prāṇānāṁ tulitabisinīpatrapayasāṁ
kṛte kiṁ nāsmābhiḥ vigalitavivekaiḥ vyavasitam
yadāḍhyānāmagre draviṇa-mada-niḥsaṁjñamanasāṁ
kṛtaṁ vītavrīḍaiḥ nijaguṇakathāpātakamapi
Life which is constituted of the five prāṇas, is very fickle like the water on a lotus leaf. For such a transient thing, depraved of discrimation, what have we not done! Without any shame we have extolled our own merits in front of the wealthy whose minds are stupefied by pride of wealth.
According to scriptures self-glorification is considered a sin. Whether it is a sin or not, the point we need to understand is - it is useless talking about ourselves to people who do not care about anything else other than money.
कृते किं नास्माभिः विगलितविवेकैः व्यवसितम्।
यदाढ्यानामग्रे द्रविण-मद-निःसंज्ञमनसां
कृतं वीतव्रीडैः निजगुणकथापातकमपि॥
amīṣāṁ prāṇānāṁ tulitabisinīpatrapayasāṁ
kṛte kiṁ nāsmābhiḥ vigalitavivekaiḥ vyavasitam
yadāḍhyānāmagre draviṇa-mada-niḥsaṁjñamanasāṁ
kṛtaṁ vītavrīḍaiḥ nijaguṇakathāpātakamapi
Life which is constituted of the five prāṇas, is very fickle like the water on a lotus leaf. For such a transient thing, depraved of discrimation, what have we not done! Without any shame we have extolled our own merits in front of the wealthy whose minds are stupefied by pride of wealth.
According to scriptures self-glorification is considered a sin. Whether it is a sin or not, the point we need to understand is - it is useless talking about ourselves to people who do not care about anything else other than money.
शास्त्रं वदति - 9
The third adhikaraNa of Kautilya's arthashAstra deals with law. The second chapter therein talks of laws concerning marriage and property of women. In this context Chanakya/Kautilya talks of widow remarriage.
मृते भर्तरि धर्मकामा तदानीमेव स्थाप्याभरणं शुल्कशेषं च लभेत॥१९॥
mṛte bhartari dharmakāmā tadānīmeva sthāpyābharaṇaṁ śulkaśeṣaṁ ca labheta19
'A woman who wishes to lead a pious life after her husband's death, immediately recieves all her money and jewellery that she may have kept in safe keeping with her in-laws, and another money that is remaining from parents' house too.'
कुटुम्बकामा तु श्वशुरपतिदत्तं निवेशकाले लभेत॥२१॥
kuṭumbakāmā tu śvaśurapatidattaṁ niveśakāle labheta21
'If she wishes to marry (kutumbakAmA), she shall be given on the occasion of her remarriage (niveshakAle) whatever either her father-in-law or her husband or both had given to her.'
श्वशुरप्रातिलोम्येन वा निविष्टा श्वशुरपतिदत्तं जीयेत॥२३॥
śvaśuraprātilomyena vā niviṣṭā śvaśurapatidattaṁ jīyeta23
'If a widow marries any man other than of her father-in-law's selection, she shall forfeit whatever had been given to her by her father-in-law and her husband.'
{Chanakya was a minister and political adviser to the emperor Chandragupta (340-293 BC). His arthashAstra is a very comprehensive text on economy, state laws and management principles.}
मृते भर्तरि धर्मकामा तदानीमेव स्थाप्याभरणं शुल्कशेषं च लभेत॥१९॥
mṛte bhartari dharmakāmā tadānīmeva sthāpyābharaṇaṁ śulkaśeṣaṁ ca labheta19
'A woman who wishes to lead a pious life after her husband's death, immediately recieves all her money and jewellery that she may have kept in safe keeping with her in-laws, and another money that is remaining from parents' house too.'
कुटुम्बकामा तु श्वशुरपतिदत्तं निवेशकाले लभेत॥२१॥
kuṭumbakāmā tu śvaśurapatidattaṁ niveśakāle labheta21
'If she wishes to marry (kutumbakAmA), she shall be given on the occasion of her remarriage (niveshakAle) whatever either her father-in-law or her husband or both had given to her.'
श्वशुरप्रातिलोम्येन वा निविष्टा श्वशुरपतिदत्तं जीयेत॥२३॥
śvaśuraprātilomyena vā niviṣṭā śvaśurapatidattaṁ jīyeta23
'If a widow marries any man other than of her father-in-law's selection, she shall forfeit whatever had been given to her by her father-in-law and her husband.'
{Chanakya was a minister and political adviser to the emperor Chandragupta (340-293 BC). His arthashAstra is a very comprehensive text on economy, state laws and management principles.}
श्लोकोऽयं मया रचितम्
लिखति लिखति बालो पद्यमेकैकमेव
ललित वचनसाकं ब्लोगमापूरितं हि ।
मनसि चलित वेगो प्रेरयत्यात्म बुद्धिं
मिलित विविध वृत्तं ब्लोगमेतन्निबद्धम् ।।
बालः = child (of sanskrit) writes slokas one by one by using soft words to fill in the Blog. And the enthusiasm of the mind leads to improve his/her intellect. The child writes the blog with different kind of slokas in different meters.
ललित वचनसाकं ब्लोगमापूरितं हि ।
मनसि चलित वेगो प्रेरयत्यात्म बुद्धिं
मिलित विविध वृत्तं ब्लोगमेतन्निबद्धम् ।।
बालः = child (of sanskrit) writes slokas one by one by using soft words to fill in the Blog. And the enthusiasm of the mind leads to improve his/her intellect. The child writes the blog with different kind of slokas in different meters.
वैराग्यशतकम् - आशा - 8
खलालापाः सोढाः कथमपि तदाराधनपरैः
निगृह्यान्तर्बाष्पं हसितमपि शून्येन मनसा।
कृतो वित्तस्तम्भप्रतिहतधियामञ्जलिरपि
त्वमाशे मोघाशे किमपरमतो नर्तयसि माम्।।
khalālāpāḥ soḍhāḥ kathamapi tadārādhanaparaiḥ
nigṛhyāntarbāṣpaṁ hasitamapi śūnyena manasā
kṛto vittastambhapratihatadhiyām añjalirapi
tvamāśe moghāśe kim aparam ato nartayasi mām
In an effort to serve the rich – whose are dull in intellect due to inactivity, I have had to tolerate their bad manners and talk; controlling my tears I have laughed with a empty mind; and bowed down to them too. O Desire, you whose desire is still not fulfilled! In what more ways are you going to make me dance to your tunes?
निगृह्यान्तर्बाष्पं हसितमपि शून्येन मनसा।
कृतो वित्तस्तम्भप्रतिहतधियामञ्जलिरपि
त्वमाशे मोघाशे किमपरमतो नर्तयसि माम्।।
khalālāpāḥ soḍhāḥ kathamapi tadārādhanaparaiḥ
nigṛhyāntarbāṣpaṁ hasitamapi śūnyena manasā
kṛto vittastambhapratihatadhiyām añjalirapi
tvamāśe moghāśe kim aparam ato nartayasi mām
In an effort to serve the rich – whose are dull in intellect due to inactivity, I have had to tolerate their bad manners and talk; controlling my tears I have laughed with a empty mind; and bowed down to them too. O Desire, you whose desire is still not fulfilled! In what more ways are you going to make me dance to your tunes?
वैराग्यशतकम् - आशा - 7
उत्खातं निधिशङ्कया क्षितितलं ध्माता गिरेर्धातवो
निस्तीर्णः सरितां पतिर्नृपतयो यत्नेन सन्तोषिताः।
मन्त्राराधनतत्परेण मनसा नीताः श्मशाने निशाः
प्राप्तः काणवराटकोऽपि न मया तृष्णे सकामा भव।।
utkhātaṁ nidhiśaṅkayā kṣititalaṁ dhmātā girerdhātavo
nistīrṇaḥ saritāṁ patiḥ nṛpatayo yatnena santoṣitāḥ
mantrārādhanatatpareṇa manasā nītāḥ śmaśāne niśāḥ
prāptaḥ kāṇavarāṭako'pi na mayā tṛṣṇe sakāmā bhava
I have dug the earth in search of hidden treasures, smelted rocks for metals, crossed the ocean, served to please kings, spent nights in burial grounds concentrating on mantras and worship, and I did not get even a broken shell. So, O Desire! be satisfied.
What have we not done to satisfy our desires! We continue trying to satisfy our desire and will do so for the rest of our lives. In the end it is only DESIRE that satisfies itself.
निस्तीर्णः सरितां पतिर्नृपतयो यत्नेन सन्तोषिताः।
मन्त्राराधनतत्परेण मनसा नीताः श्मशाने निशाः
प्राप्तः काणवराटकोऽपि न मया तृष्णे सकामा भव।।
utkhātaṁ nidhiśaṅkayā kṣititalaṁ dhmātā girerdhātavo
nistīrṇaḥ saritāṁ patiḥ nṛpatayo yatnena santoṣitāḥ
mantrārādhanatatpareṇa manasā nītāḥ śmaśāne niśāḥ
prāptaḥ kāṇavarāṭako'pi na mayā tṛṣṇe sakāmā bhava
I have dug the earth in search of hidden treasures, smelted rocks for metals, crossed the ocean, served to please kings, spent nights in burial grounds concentrating on mantras and worship, and I did not get even a broken shell. So, O Desire! be satisfied.
What have we not done to satisfy our desires! We continue trying to satisfy our desire and will do so for the rest of our lives. In the end it is only DESIRE that satisfies itself.
मञ्जुरामायणम् - 3
भ्रूभङ्गमासाद्य मुनीश्वरस्य चापस्य भङ्गं मनसा विभाव्य ।
उत्पत्य शीघ्रं रघुवंशनाथः हस्तेन जग्राह पुरारिचापम् ।।
आसाद्य = receiving
मुनीश्वरस्य = Sage Visvaamitra's
भ्रूभङ्गम् = the indication of brow
रघुवंशनाथः = best among raghus-Rama
मनसा = with mind (in his mind)
विभाव्य = thought
चापस्य = bow's
भङ्गं= breaking
शीघ्रं= quickly
उत्पत्य = got up(jumped)
जग्राह= took.
पुरारिचापम् = Bow of Parameshvara
हस्तेन= by his hand
After understanding the indication of the sage Visvamitara through his eyebrow movement, Rama, who is lord of the raghu dynasty, decided to break the bow of Shiva. He swiftly got up and held the bow.
उत्पत्य शीघ्रं रघुवंशनाथः हस्तेन जग्राह पुरारिचापम् ।।
आसाद्य = receiving
मुनीश्वरस्य = Sage Visvaamitra's
भ्रूभङ्गम् = the indication of brow
रघुवंशनाथः = best among raghus-Rama
मनसा = with mind (in his mind)
विभाव्य = thought
चापस्य = bow's
भङ्गं= breaking
शीघ्रं= quickly
उत्पत्य = got up(jumped)
जग्राह= took.
पुरारिचापम् = Bow of Parameshvara
हस्तेन= by his hand
After understanding the indication of the sage Visvamitara through his eyebrow movement, Rama, who is lord of the raghu dynasty, decided to break the bow of Shiva. He swiftly got up and held the bow.
श्लोकोऽयं मह्यं रोचते – 14
औ
औत्सुक्यमात्रमवसाययति प्रतिष्ठा
क्लिश्नाति लब्धपरिपालनवृत्तिरेवम्।
नातिश्रमापनयनाय न च श्रमाय
राज्यं स्वहस्तधृतदण्डमिवातपत्रम् ।।
(अभिज्ञानशाकुन्तलम् (5, 6))
autsukyamātramavasāyayati pratiṣṭhā
kliśnāti labdhaparipālanavṛttirevam
nātiśramāpanayanāya na ca śramāya
rājyaṁ svahastadhṛtadaṇḍamivātapatram
(abhijñānaśākuntalam - 5 - 6)
The above verse is from the fifth act sixth verse of the drama ‘abhignAna sAkuntalam’ of kAlidAsa. These are the words of king Dushyanta-
The attainment of royal power simply removes the longing for it. The task of maintaining what has been achieved is difficult. Attainment of Kingship, neither removes the worry nor cause worry. An analogy is furnished for the same. Kingship is like an umbrella whose handle is held by one with his own hand conduces neither much to the removal of hardship nor to hardship.
प्रतिष्ठा- status or power, अवसाययति-removes or reduces, औत्सुक्यमात्रम् – only the excitement, लब्धपरिपालनवृत्तिः – maintenance of what has been achieved , एवं क्लिश्नाति- is taxing, राज्यं – kingship, न अतिश्रम अपनयनाय- Is not for removing worry, न च श्रमाय – Not for causing worry, (kingship is like) स्वहस्तधृतदण्डमिवातपत्रम् – Like an umbrella whose handle is held by oneself.
It is difficult to maintain the status or fame that is attained. To explain this verse with a current example- A.R. Rahman might have had the excitement till he received the oscars and now he has to maintain his standard. Hence, the award received by him neither removes the worry nor causes him worry. Only his anxiety level is reduced.
औत्सुक्यमात्रमवसाययति प्रतिष्ठा
क्लिश्नाति लब्धपरिपालनवृत्तिरेवम्।
नातिश्रमापनयनाय न च श्रमाय
राज्यं स्वहस्तधृतदण्डमिवातपत्रम् ।।
(अभिज्ञानशाकुन्तलम् (5, 6))
autsukyamātramavasāyayati pratiṣṭhā
kliśnāti labdhaparipālanavṛttirevam
nātiśramāpanayanāya na ca śramāya
rājyaṁ svahastadhṛtadaṇḍamivātapatram
(abhijñānaśākuntalam - 5 - 6)
The above verse is from the fifth act sixth verse of the drama ‘abhignAna sAkuntalam’ of kAlidAsa. These are the words of king Dushyanta-
The attainment of royal power simply removes the longing for it. The task of maintaining what has been achieved is difficult. Attainment of Kingship, neither removes the worry nor cause worry. An analogy is furnished for the same. Kingship is like an umbrella whose handle is held by one with his own hand conduces neither much to the removal of hardship nor to hardship.
प्रतिष्ठा- status or power, अवसाययति-removes or reduces, औत्सुक्यमात्रम् – only the excitement, लब्धपरिपालनवृत्तिः – maintenance of what has been achieved , एवं क्लिश्नाति- is taxing, राज्यं – kingship, न अतिश्रम अपनयनाय- Is not for removing worry, न च श्रमाय – Not for causing worry, (kingship is like) स्वहस्तधृतदण्डमिवातपत्रम् – Like an umbrella whose handle is held by oneself.
It is difficult to maintain the status or fame that is attained. To explain this verse with a current example- A.R. Rahman might have had the excitement till he received the oscars and now he has to maintain his standard. Hence, the award received by him neither removes the worry nor causes him worry. Only his anxiety level is reduced.
संस्कृतसम्भाषणप्रयत्नः
शुक्रवासरे रैल्-याने यदा उपविशन्ती आसम् तदा इदं पोस्ट् लेखितुम् आरब्धं मया। अग्रिमं किं लिखामीति चिन्तायां निमग्ना च अभवम्। तस्मिन् समये पूर्वतनप्रयाणमेकं स्मरणे आगतम्। वर्षेभ्यः पूर्वम् दशाधिकजनैः सह अहं उडुपीक्षेत्रम् अगच्छम्। वयं त्रीणि मित्राणि मद्रपुरीतः अगच्छाम। उडुपीक्षेत्रे अस्माकं निवासः तत्रस्थजनानां गृहे आसीत्। प्रत्येकस्मिन् गृहे भिन्नप्रदेशीयाः एव भवितव्या इति व्यवस्था कृता। तदाशयश्च सर्वे मातृभाषायां मा भाषयेयुरिति, अपि च, संस्कृते भाषणं कुर्युः। तस्मात् संस्कृतभाषणकौशल्यं प्रवर्धेत इति व्यवस्थापकानाम् आशा।
Conversing in Sanskrit has always been prevalent among scholars and those attending "vidvat sadas". With a global reach in mind, Speak Sanskrit movement began sometime in 1981. In 1993/1994 there was an All India Sanskrit Students Conference (?) in Udupi. Three of us from Queen Marys College joined a group of about 10-15 people from various parts of Madras and went to the place. We learnt that the whole town was quite geared up to organize the conference and contributed in their own way.
Living arrangements had been made at the houses of locals. In an effort to promote conversation in Sanskrit, girls from different states were put up together in one house. Other than Sanskrit (and English) we had no common language. This forced us to practise talking in Sanskrit.
The whole exercise made me realise that learning a language and conversing are very different. Thinking in the language is the toughest part. You know the words. You can think and write. But speaking? That involves a different process alltogether. Studying the techniques of a language improves the quality of your conversation but does nothing to improve the speed of conversation.
To use the oft-quoted proverb - Practise makes perfect.
Conversing in Sanskrit has always been prevalent among scholars and those attending "vidvat sadas". With a global reach in mind, Speak Sanskrit movement began sometime in 1981. In 1993/1994 there was an All India Sanskrit Students Conference (?) in Udupi. Three of us from Queen Marys College joined a group of about 10-15 people from various parts of Madras and went to the place. We learnt that the whole town was quite geared up to organize the conference and contributed in their own way.
Living arrangements had been made at the houses of locals. In an effort to promote conversation in Sanskrit, girls from different states were put up together in one house. Other than Sanskrit (and English) we had no common language. This forced us to practise talking in Sanskrit.
The whole exercise made me realise that learning a language and conversing are very different. Thinking in the language is the toughest part. You know the words. You can think and write. But speaking? That involves a different process alltogether. Studying the techniques of a language improves the quality of your conversation but does nothing to improve the speed of conversation.
To use the oft-quoted proverb - Practise makes perfect.
मञ्जुरामायणम् - 2
ज्यां मातरं प्राप्य निजप्रियायाः रामः प्रणामं जनकाय चक्रे।
जामातरं प्राह मुनिस्तमस्मै ' ज्यामातरं प्राप्य कथं ह्ययं स्यात् ' ?।।
jyāṁ mātaram prāpya nijapriyāyāḥ rāmaḥ praṇāmaṁ janakāya cakre
jāmātaraṁ prāha munistamasmai "jyāmātaram prāpya katham hyayam syāt ?"
प्राप्य = after reaching
मातरं ज्यां = motherland
निजप्रियायाः = of his spouse,
रामः = Srirama
प्रणामं चक्रे = bowed
जनकाय = to Janaka
मुनिः = Sage (Visvamitra)
प्राह = told/introduced
अस्मै = to him(Janaka)
तम् = him (Rama)
जामातरं = (as) son in law
स्यात् = become
प्राप्य = after having
ज्यां= bow string
आतरं = as a fare/fee
कथं = how
अयं = this(rama)
(जामातरं) स्यात् = can become (my son-in-law)?
The context here is - Visvamitra brings Rama and Lakshmana to Mithila and introduces Rama to King Janaka as his son-in-law-to-be. Rama bows to King Janaka.
ज्यां मातरं प्राप्यनिजप्रियायाः रामः प्रणामं जनकाय चक्रे।
He does the साष्टाङ्गनमस्कार of falling down before the king on the ground, thus doing namaskAra for both Sita's father (Janaka) and her mother (bhUma devI).
When Sage Visvamitra introduces Rama to the King, he wonders how Rama could become his son-in-law (जामाता). This thought arises because he King Janaka had announced that to win Sita, one should be strong enough to string Lord Siva's bow. ज्या is the string that is tied on the bow. ज्या is the आतर or fee to win the hand of Sita.
Note:
1. The words जामातरम्, ज्यां मातरम् and ज्यामातरम् have been used with different meanings.
2. आतर according to Monier Williams is "fare for being ferried over a river". Thus the meaning has been extended to mean "fee/fare".
जामातरं प्राह मुनिस्तमस्मै ' ज्यामातरं प्राप्य कथं ह्ययं स्यात् ' ?।।
jyāṁ mātaram prāpya nijapriyāyāḥ rāmaḥ praṇāmaṁ janakāya cakre
jāmātaraṁ prāha munistamasmai "jyāmātaram prāpya katham hyayam syāt ?"
प्राप्य = after reaching
मातरं ज्यां = motherland
निजप्रियायाः = of his spouse,
रामः = Srirama
प्रणामं चक्रे = bowed
जनकाय = to Janaka
मुनिः = Sage (Visvamitra)
प्राह = told/introduced
अस्मै = to him(Janaka)
तम् = him (Rama)
जामातरं = (as) son in law
स्यात् = become
प्राप्य = after having
ज्यां= bow string
आतरं = as a fare/fee
कथं = how
अयं = this(rama)
(जामातरं) स्यात् = can become (my son-in-law)?
The context here is - Visvamitra brings Rama and Lakshmana to Mithila and introduces Rama to King Janaka as his son-in-law-to-be. Rama bows to King Janaka.
ज्यां मातरं प्राप्यनिजप्रियायाः रामः प्रणामं जनकाय चक्रे।
He does the साष्टाङ्गनमस्कार of falling down before the king on the ground, thus doing namaskAra for both Sita's father (Janaka) and her mother (bhUma devI).
When Sage Visvamitra introduces Rama to the King, he wonders how Rama could become his son-in-law (जामाता). This thought arises because he King Janaka had announced that to win Sita, one should be strong enough to string Lord Siva's bow. ज्या is the string that is tied on the bow. ज्या is the आतर or fee to win the hand of Sita.
Note:
1. The words जामातरम्, ज्यां मातरम् and ज्यामातरम् have been used with different meanings.
2. आतर according to Monier Williams is "fare for being ferried over a river". Thus the meaning has been extended to mean "fee/fare".
श्लोकोऽयं मह्यं रोचते - 13
ओ
ओष्ठप्रभापटलविद्रुममुद्रिते ते
भ्रूवल्लिवीचिसुभगे मुखकान्तिसिन्धौ।
कामाक्षि वारिभरपूरणलम्बमान-
कालाम्बुवाहसरणिं लभते कटाक्षः॥ मूकपञ्चशती, कटाक्षशतकम्, श्लो 55॥
oṣṭhaprabhāpaṭalavidrumamudrite te
bhrūvallivīcisubhage mukhakāntisindhau
kāmākṣi vāribharapūraṇalambamāna-
kālāmbuvāhasaraṇiṁ labhate kaṭākṣaḥ mūkapañcaśatī - kaṭākṣa śatakam - 55
O kAmAkShI! lustre emanating from your face is like an ocean. Your lips are red like coral (present in the ocean). Your eyebrows are beautiful like the waves. Your kaTAkSha or grace is like a dark cloud that has come to drink from the ocean of your face.
Her eyes are dark hence the grace is also described as dark. A cloud is dark only when it is filled with water. In comparison, Her kaTakSha is dark because it is filled with karuNA that arises from her face which is a reflection of what she feels for her devotees.
The concept of kAmAkShI is very beautiful and endearing. She represents icchA shakti and kAma pITha.
कामाक्षी पदस्य तत्वस्य च केचन अर्थाः - some meanings of kAmAkShI
1. कामः अक्ष्णोः यस्याः One who has kAma, manmatha in her eyes. After manmatha was destroyed by Siva, pArvatI attracted Siva with love in her eyes. As a result, manmatha was reborn in Siva's mind and manmatha took over Siva thereby ultimately defeating Siva. Kanchi is known as शिवजित् क्षेत्रम् - the place where Siva was defeated.
2. कः - ब्रह्मा, अः - रुद्रः, मः - विष्णुः इति त्रयः देवाः यस्याः अक्षिभ्यः सम्भूताः From whose eyes brahma, rudra and viShNu came out, thus She becomes the reason for the world's origin, maintenance and dissolution.
3. का - सरस्वती, मा - लक्ष्मीः चेत्युभे अपि अक्षिणी यस्याः One who has her eyes as sarasvatI and lakShmI. kAmAkShI has sarasvatI and lakShmI as her attendants (सचामररमावाणी सव्यदक्षिणसेविता)
(The preface in tamizh to mUkapanchashatI by Shri S.V. Radhakrishna Shastri gives a detailed explanation of kAmAkShI, kAmakoTI and kAnchIkshetra)
ओष्ठप्रभापटलविद्रुममुद्रिते ते
भ्रूवल्लिवीचिसुभगे मुखकान्तिसिन्धौ।
कामाक्षि वारिभरपूरणलम्बमान-
कालाम्बुवाहसरणिं लभते कटाक्षः॥ मूकपञ्चशती, कटाक्षशतकम्, श्लो 55॥
oṣṭhaprabhāpaṭalavidrumamudrite te
bhrūvallivīcisubhage mukhakāntisindhau
kāmākṣi vāribharapūraṇalambamāna-
kālāmbuvāhasaraṇiṁ labhate kaṭākṣaḥ mūkapañcaśatī - kaṭākṣa śatakam - 55
O kAmAkShI! lustre emanating from your face is like an ocean. Your lips are red like coral (present in the ocean). Your eyebrows are beautiful like the waves. Your kaTAkSha or grace is like a dark cloud that has come to drink from the ocean of your face.
Her eyes are dark hence the grace is also described as dark. A cloud is dark only when it is filled with water. In comparison, Her kaTakSha is dark because it is filled with karuNA that arises from her face which is a reflection of what she feels for her devotees.
The concept of kAmAkShI is very beautiful and endearing. She represents icchA shakti and kAma pITha.
कामाक्षी पदस्य तत्वस्य च केचन अर्थाः - some meanings of kAmAkShI
1. कामः अक्ष्णोः यस्याः One who has kAma, manmatha in her eyes. After manmatha was destroyed by Siva, pArvatI attracted Siva with love in her eyes. As a result, manmatha was reborn in Siva's mind and manmatha took over Siva thereby ultimately defeating Siva. Kanchi is known as शिवजित् क्षेत्रम् - the place where Siva was defeated.
2. कः - ब्रह्मा, अः - रुद्रः, मः - विष्णुः इति त्रयः देवाः यस्याः अक्षिभ्यः सम्भूताः From whose eyes brahma, rudra and viShNu came out, thus She becomes the reason for the world's origin, maintenance and dissolution.
3. का - सरस्वती, मा - लक्ष्मीः चेत्युभे अपि अक्षिणी यस्याः One who has her eyes as sarasvatI and lakShmI. kAmAkShI has sarasvatI and lakShmI as her attendants (सचामररमावाणी सव्यदक्षिणसेविता)
(The preface in tamizh to mUkapanchashatI by Shri S.V. Radhakrishna Shastri gives a detailed explanation of kAmAkShI, kAmakoTI and kAnchIkshetra)
शास्त्रं वदति – 8
Saastram speaks – 8
The following sentence is from the sixth chapter, fourth brAhmaNa and seventeenth passage of ‘BrhadAraNyaka upanishad’.
It describes, that a couple, desirous to have a female child, may cook sesame and rice together and eat it along with ghee.
अथ च इच्छेत् दुहिता मे पण्डिता जायेत सर्वमायुरियादिति तिलौदनं पाचयित्वा सर्पिष्मन्तमश्नीयताम् (6, 4 ,17)
atha ca icchet duhitā me paṇḍitā jāyeta sarvamāyuriyāditi tilaudanaṁ pācayitvā sarpiṣmantam aśnīyatām (6, 4 ,17)
We are aware of the rituals like ‘pumsavanam’ which is performed during the pregnancy period. The above ritual is also mentioned in our scriptures.
Female foeticide is a sad and heart breaking practice in our country where the scriptures quote a separate ritual to have a female child. Shamefully it prevails even in the educated group. The age old and stereotyped views are always quoted as one of the reasons for the female foeticide. I have not come across any scripture corroborating the same.
The following sentence is from the sixth chapter, fourth brAhmaNa and seventeenth passage of ‘BrhadAraNyaka upanishad’.
It describes, that a couple, desirous to have a female child, may cook sesame and rice together and eat it along with ghee.
अथ च इच्छेत् दुहिता मे पण्डिता जायेत सर्वमायुरियादिति तिलौदनं पाचयित्वा सर्पिष्मन्तमश्नीयताम् (6, 4 ,17)
atha ca icchet duhitā me paṇḍitā jāyeta sarvamāyuriyāditi tilaudanaṁ pācayitvā sarpiṣmantam aśnīyatām (6, 4 ,17)
We are aware of the rituals like ‘pumsavanam’ which is performed during the pregnancy period. The above ritual is also mentioned in our scriptures.
Female foeticide is a sad and heart breaking practice in our country where the scriptures quote a separate ritual to have a female child. Shamefully it prevails even in the educated group. The age old and stereotyped views are always quoted as one of the reasons for the female foeticide. I have not come across any scripture corroborating the same.
कविः -2
भर्तृहरिः
‘भर्तृहरिणा कृतं शतकत्रयं मानवजीवनस्य मार्गदर्शकः’ इति लोकोक्तिः अस्ति। तेन कृत ग्रन्थः प्रसिद्धिं अलभत, परन्तु तस्य जीवनविषये सप्रमाणयुक्तिः न लब्धा। भर्तृहरिः जन्मना राजवंशीयः, तथापि सः राज्यभोगान् त्यक्त्वा वनम् अगच्छत्, यत्र सः नीतिशतकम्, श्रृङ्गारशतकम्, वैराग्यशतकम् इति त्रीन् ग्रन्थान् अरचयत्।
शीर्षकस्य समर्थनानुसारेणैव नीतिशतके नैतिक अथवा धर्मप्रतिपादनविषयाः उक्ताः, तथा च
श्रृङ्गारशतके विषयसुखम् अधिकृत्य लिखितं कविना।
मोक्षप्राप्तिरेव मानुषजन्मनः प्रयोजनम्। संसारे विरक्तिः, ईश्वरे अनुरक्तिः, ततः ब्रह्मणि अनुध्यानेन परमं पदं लभ्यते। संसारस्य अनित्यत्वं तथा आत्मनः अमृतत्वं च रमणीयश्लोकेषु वर्णितं कविना।
Poet -2
Bhartrhari
It is very difficult to settle the dates of ancient writers generally and it is specially so with the Indian writers. The date of birth and the date of death of great poets like kalidAsa, BhavabhUti, SrIharshA etc. were not recorded in books. It is the same with the poet Bhartrhari, whose date and time are still under dispute.
Tradition weaves plenty of stories round an old, reputed personage, and the tales may be based on fact or fancy. Bhartrhari belonged to a royal family and renounced the world later on in life to become a yogi. He then retired to the forest where he is said to have composed the three satakams. They are the nIti satakam, sringAra satakam and vairAgya satakam. Satakam means hundred. So, there are hundred slokas in each text.
Among the works of the poet, nIti satakam is the collection of wise sayings, morals etc.
In the ‘mUrkha paddhati’ of nIti satakam, the poet says- ‘Those who have knowledge are affected by jealousy, those who hold high position are spoiled by arrogance, and the rest are overpowered by ignorance. Therefore, the good sayings said in this work remain absorbed in the body of its possessor. Even if there is no one to appreciate, my work will continue.
बोद्धारो मत्सरग्रस्ताः प्रभवः स्मयदूषिताः।
अबोधोपहृताश्चान्ये जीर्णमङ्गे सुभाषितम्।।
boddhāraḥ matsaragrastāḥ prabhavaḥ smayadūṣitāḥ
abodhopahatāścānye jīrṇamaṅge subhāṣitam
The verses of sringara satakam are generally sensual. The effect of moon-light, cool breezes etc. on the minds of lovers are well depicted.
The vairaagya satakam or the hundred slokas of renunciation. They are written with the full enthusiasm and determination of an ascetic who has renounced the world.
Personally I feel, a student of Sanskrit must read two books. One is Adi sankara’s ‘Bhaja Govindam’ and undoubtedly the second one is Bhartrhari’s ‘vairAgya satakam’.
‘भर्तृहरिणा कृतं शतकत्रयं मानवजीवनस्य मार्गदर्शकः’ इति लोकोक्तिः अस्ति। तेन कृत ग्रन्थः प्रसिद्धिं अलभत, परन्तु तस्य जीवनविषये सप्रमाणयुक्तिः न लब्धा। भर्तृहरिः जन्मना राजवंशीयः, तथापि सः राज्यभोगान् त्यक्त्वा वनम् अगच्छत्, यत्र सः नीतिशतकम्, श्रृङ्गारशतकम्, वैराग्यशतकम् इति त्रीन् ग्रन्थान् अरचयत्।
शीर्षकस्य समर्थनानुसारेणैव नीतिशतके नैतिक अथवा धर्मप्रतिपादनविषयाः उक्ताः, तथा च
श्रृङ्गारशतके विषयसुखम् अधिकृत्य लिखितं कविना।
मोक्षप्राप्तिरेव मानुषजन्मनः प्रयोजनम्। संसारे विरक्तिः, ईश्वरे अनुरक्तिः, ततः ब्रह्मणि अनुध्यानेन परमं पदं लभ्यते। संसारस्य अनित्यत्वं तथा आत्मनः अमृतत्वं च रमणीयश्लोकेषु वर्णितं कविना।
Poet -2
Bhartrhari
It is very difficult to settle the dates of ancient writers generally and it is specially so with the Indian writers. The date of birth and the date of death of great poets like kalidAsa, BhavabhUti, SrIharshA etc. were not recorded in books. It is the same with the poet Bhartrhari, whose date and time are still under dispute.
Tradition weaves plenty of stories round an old, reputed personage, and the tales may be based on fact or fancy. Bhartrhari belonged to a royal family and renounced the world later on in life to become a yogi. He then retired to the forest where he is said to have composed the three satakams. They are the nIti satakam, sringAra satakam and vairAgya satakam. Satakam means hundred. So, there are hundred slokas in each text.
Among the works of the poet, nIti satakam is the collection of wise sayings, morals etc.
In the ‘mUrkha paddhati’ of nIti satakam, the poet says- ‘Those who have knowledge are affected by jealousy, those who hold high position are spoiled by arrogance, and the rest are overpowered by ignorance. Therefore, the good sayings said in this work remain absorbed in the body of its possessor. Even if there is no one to appreciate, my work will continue.
बोद्धारो मत्सरग्रस्ताः प्रभवः स्मयदूषिताः।
अबोधोपहृताश्चान्ये जीर्णमङ्गे सुभाषितम्।।
boddhāraḥ matsaragrastāḥ prabhavaḥ smayadūṣitāḥ
abodhopahatāścānye jīrṇamaṅge subhāṣitam
The verses of sringara satakam are generally sensual. The effect of moon-light, cool breezes etc. on the minds of lovers are well depicted.
The vairaagya satakam or the hundred slokas of renunciation. They are written with the full enthusiasm and determination of an ascetic who has renounced the world.
Personally I feel, a student of Sanskrit must read two books. One is Adi sankara’s ‘Bhaja Govindam’ and undoubtedly the second one is Bhartrhari’s ‘vairAgya satakam’.
शास्त्रं वदति- 7
Saastram speaks -7
The following verse is from the ninth chapter of Manu smriti.
It says- Let a girl wait for three years, though she is of marriageable age. After that period she can choose a husband by herself who can be of equal caliber.
त्रीणि वर्षाण्युदीक्षेत कुमारी ऋतुमती सती।
ऊर्ध्वं तु कालात् एतस्मात् विन्देत सदृशं पतिम् ।। (9- 90)
trīṇi varṣāṇyudīkṣeta kumārī ṛtumatī satī
ūrdhvaṁ tu kālāt etasmāt vindeta sadṛśaṁ patim (9- 90)
कुमारी – A girl, ऋतुमती सती – after attaining the suitable age, त्रीणि- three, वर्षाणि- years, उदीक्षेत- wait, ऊर्ध्वं – above, एतस्मात् – that, कालात् – time or period, सदृशं- suitable or equal, पतिम्- husband, विन्देत –select or choose.
The following verse is from the ninth chapter of Manu smriti.
It says- Let a girl wait for three years, though she is of marriageable age. After that period she can choose a husband by herself who can be of equal caliber.
त्रीणि वर्षाण्युदीक्षेत कुमारी ऋतुमती सती।
ऊर्ध्वं तु कालात् एतस्मात् विन्देत सदृशं पतिम् ।। (9- 90)
trīṇi varṣāṇyudīkṣeta kumārī ṛtumatī satī
ūrdhvaṁ tu kālāt etasmāt vindeta sadṛśaṁ patim (9- 90)
कुमारी – A girl, ऋतुमती सती – after attaining the suitable age, त्रीणि- three, वर्षाणि- years, उदीक्षेत- wait, ऊर्ध्वं – above, एतस्मात् – that, कालात् – time or period, सदृशं- suitable or equal, पतिम्- husband, विन्देत –select or choose.
मञ्जुरामायणम् -1
ब्रह्मर्षिराजर्षिसमागमं तं समागतो द्रष्टुमपीह लोकः ।
शशाक दृष्टिं पतितां विधर्तुं ब्रह्मण्यहो राजनि तत्र रामे ।।
brahmarṣirājarṣisamāgamaṁ taṁ samāgato draṣṭumapīha lokaḥ|
śaśāka dṛṣṭiṁ patitāṁ vidhartuṁ brahmaṇyaho rājani tatra rāmaḥ||
द्रष्टुम् = to see
तं = that
समागमं = union
ब्रह्मर्षिराजर्षि = between brahmarshi (Viswamitra) and rajarshi ( Janaka)
इह = here (In the palace)
लोकः = people
समागतः = gathered
न शशाक = but they were unable
विधर्तुं = to remove
पतितां दृष्टिं = their sight which had fallen
तत्र =there
रामे = on Rama
ब्रह्मणि = who is brahman the supreme being
राजनि = and king
Oh alas ! The people who were gathered there (In the palace of Janaka) to see the meeting of Brahmarshi –Vishwaamitra and Rajarishi- Janaka , were not able to take their eyes off Rama who was Brahman the supreme being and Raja, a king as well.
वैराग्यशतकम् आशा - 6
निवृत्ता भोगेच्छा पुरुषबहुमानोऽपि गलितः
समानाः स्वर्याताः सपदि सुहृदो जीवितसमाः ।
शनैर्यष्ट्युत्थानं घनतिमिररुद्धे च नयने
अहो मूढः कायस्तदपि मरणापायचकितः ।।
nivṛttā bhogecchā puruṣabahumāno'pi galitaḥ
samānāḥ svaryātāḥ sapadi suhṛdo jīvitasamāḥ|
śanairyaṣṭyutthānaṁ ghanatimiraruddhe ca nayane
aho mūḍhaḥ kāyastadapi maraṇāpāyacakitaḥ||
प्राणतुल्याः सुहृदः बन्धवश्च जरावस्थायाः प्रागेव पुण्यलोकं गताः। विषयानुस्पृहा निर्गता। पुरुषाणां सम्मानः, सोऽपि गलितः। दृष्टिः तु जरया नष्टा। शरीरसंचारे तु शक्तिः नास्ति। तथापि, ज्ञानहीनः मम देहः मरणेन को अपायो जायते इति भीतः।
My friends, dear to me as life, have all taken the fast lane towards heaven before the onset of (old) age. The interest in accomplishing the worldly enjoyments has reduced and I have lost respect from my relatives. My vision is obstructed by deep blindness and the body can raise slowly only with the support of a Staff. Despite all these, my body is still scared of the very thought of death.
सुहृदो- Friends, समानाः – of equal age, जीवितसमाः – dear to me as life, सपदि- immediately (before the onset of old age), स्वर्याताः – reached the heaven, भोगेच्छा- desire for enjoyment, निवृत्ता – has gone, पुरुषबहुमानोऽपि – the respect from people, गलितः- has also gone, नयने च- and my eye sight, रुद्धे- obstructed by, घनतिमिर- deep blindness, कायः- Body , शनैः –slowly, उत्थानं- gets up, यष्टिः – with a help of a Staff or stick, तदपि- even after all these, कायः – (my) body is, मरणापायचकितः- scared of death, अहो- alas (surprising).
समानाः स्वर्याताः सपदि सुहृदो जीवितसमाः ।
शनैर्यष्ट्युत्थानं घनतिमिररुद्धे च नयने
अहो मूढः कायस्तदपि मरणापायचकितः ।।
nivṛttā bhogecchā puruṣabahumāno'pi galitaḥ
samānāḥ svaryātāḥ sapadi suhṛdo jīvitasamāḥ|
śanairyaṣṭyutthānaṁ ghanatimiraruddhe ca nayane
aho mūḍhaḥ kāyastadapi maraṇāpāyacakitaḥ||
प्राणतुल्याः सुहृदः बन्धवश्च जरावस्थायाः प्रागेव पुण्यलोकं गताः। विषयानुस्पृहा निर्गता। पुरुषाणां सम्मानः, सोऽपि गलितः। दृष्टिः तु जरया नष्टा। शरीरसंचारे तु शक्तिः नास्ति। तथापि, ज्ञानहीनः मम देहः मरणेन को अपायो जायते इति भीतः।
My friends, dear to me as life, have all taken the fast lane towards heaven before the onset of (old) age. The interest in accomplishing the worldly enjoyments has reduced and I have lost respect from my relatives. My vision is obstructed by deep blindness and the body can raise slowly only with the support of a Staff. Despite all these, my body is still scared of the very thought of death.
सुहृदो- Friends, समानाः – of equal age, जीवितसमाः – dear to me as life, सपदि- immediately (before the onset of old age), स्वर्याताः – reached the heaven, भोगेच्छा- desire for enjoyment, निवृत्ता – has gone, पुरुषबहुमानोऽपि – the respect from people, गलितः- has also gone, नयने च- and my eye sight, रुद्धे- obstructed by, घनतिमिर- deep blindness, कायः- Body , शनैः –slowly, उत्थानं- gets up, यष्टिः – with a help of a Staff or stick, तदपि- even after all these, कायः – (my) body is, मरणापायचकितः- scared of death, अहो- alas (surprising).
श्लोकोऽयं मह्यं रोचते - 12
ऐ
ऐश्वर्यम् इन्दुमौलेः ऐकात्म्यप्रकृति काञ्चिमध्यगतम्।
ऐन्दवकिशोरशेखरम् ऐदंपर्यं चकास्ति निगमानाम्॥
aiśvaryam indumauleḥ aikātmyaprakṛti kāñcimadhyagatam|
aindavakiśoraśekharam aidaṁparyam cakāsti nigamānām||
इन्दुमौलेः ऐश्वर्यम् – She is the form of Shiva’s (who has the moon on his head) supremacy
ऐकात्म्यप्रकृति – She is the shakti who is present as united with Shiva
ऐन्दवकिशोरशेखरं – She has the crescent moon on her forehead
निगमानाम् ऐदंपर्यं – She is the essence of Vedas
काञ्चिमध्यगतम् चकास्ति – She shines in the middle of kAnchi
This sloka is the 7th sloka in the AryAshataka of mUkapanchashati written by mUka kavi.
Shiva does not act without Shakti nor does Shakti act without the presence of Shiva. Shiva’s Ishvaratva or aishvarya or supremacy is dependent on the presence of Shakti within. This anyonya bhAva is beautifully represented by a physical resemblance too – both, Shiva and Shakti have a crescent moon on their head. Kavi describes kAmAkShI as the purport of Vedas residing in the city of kAnchi.
ऐश्वर्यम् इन्दुमौलेः ऐकात्म्यप्रकृति काञ्चिमध्यगतम्।
ऐन्दवकिशोरशेखरम् ऐदंपर्यं चकास्ति निगमानाम्॥
aiśvaryam indumauleḥ aikātmyaprakṛti kāñcimadhyagatam|
aindavakiśoraśekharam aidaṁparyam cakāsti nigamānām||
इन्दुमौलेः ऐश्वर्यम् – She is the form of Shiva’s (who has the moon on his head) supremacy
ऐकात्म्यप्रकृति – She is the shakti who is present as united with Shiva
ऐन्दवकिशोरशेखरं – She has the crescent moon on her forehead
निगमानाम् ऐदंपर्यं – She is the essence of Vedas
काञ्चिमध्यगतम् चकास्ति – She shines in the middle of kAnchi
This sloka is the 7th sloka in the AryAshataka of mUkapanchashati written by mUka kavi.
Shiva does not act without Shakti nor does Shakti act without the presence of Shiva. Shiva’s Ishvaratva or aishvarya or supremacy is dependent on the presence of Shakti within. This anyonya bhAva is beautifully represented by a physical resemblance too – both, Shiva and Shakti have a crescent moon on their head. Kavi describes kAmAkShI as the purport of Vedas residing in the city of kAnchi.
शास्त्रं वदति – 6
Saastram speaks -6
The following verse is from the ninth chapter of Manu smriti.
It says - A girl can remain in her father’s place or stay alone for her life time, if she did not get a suitable husband. The father should not give her to a man, who is devoid of good qualities.
काममामरणात् तिष्ठेत् कन्या ऋतुमत्यपि ।
न चैवैनां प्रयच्छेत्तु गुणहीनाय कर्हिचित् ।। (9- 89)
kāmamāmaraṇāt tiṣṭhet kanyā ṛtumatyapi
na caivaināṁ prayacchettu guṇahīnāya karhicit (9- 89)
कन्या – A Girl , ऋतुमत्यपि – Even after coming to a marriageable age, कामम् – according to her wish , आमरणात्- till the end of her life , तिष्ठेत् – remain.
च – and, न कर्हिचित् - never to , प्रयच्छेत्- give, एनां – her, गुणहीनाय – to a person devoid of good qualities,
The following verse is from the ninth chapter of Manu smriti.
It says - A girl can remain in her father’s place or stay alone for her life time, if she did not get a suitable husband. The father should not give her to a man, who is devoid of good qualities.
काममामरणात् तिष्ठेत् कन्या ऋतुमत्यपि ।
न चैवैनां प्रयच्छेत्तु गुणहीनाय कर्हिचित् ।। (9- 89)
kāmamāmaraṇāt tiṣṭhet kanyā ṛtumatyapi
na caivaināṁ prayacchettu guṇahīnāya karhicit (9- 89)
कन्या – A Girl , ऋतुमत्यपि – Even after coming to a marriageable age, कामम् – according to her wish , आमरणात्- till the end of her life , तिष्ठेत् – remain.
च – and, न कर्हिचित् - never to , प्रयच्छेत्- give, एनां – her, गुणहीनाय – to a person devoid of good qualities,
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