(A new series hoping to bring out lesser known incidents in Mahābhārata)
भीष्मद्रोणकृपाचार्याः राजसेवार्थं दुर्योधनपक्षे युद्धम् अकुरुतेति प्रसिद्धमेवैतत्। तस्मात् कारणात् अभिमन्युहनने एतादृशी घृणारहितता न दर्शयनीया खलु। तच्च धर्मविरुद्धमिति ते ज्ञातवन्त एव। तर्हि कथमेवम् अकुर्वन्निति पर्यालोचने किञ्चिदिव वनपर्वपठनम् आवश्यकम्।
घोषयात्रापर्वणि दुर्योधनः सैन्यैः सह मृगयायै तथा घोषावेक्षणाय च द्वैतवनम् अगच्छत्। गन्धमादनसरसः समीपस्थे वने आवासशिबिराणि स्थापयितुं दुर्योधनः सेनाग्रम् आदिदेश। गन्धर्वाणामिदं वनमिति कारणात् वनद्वारि एव तैः सह युद्धमारभत। गन्धर्वनृपतिः दुर्योधनं बन्धीकरोति स्म। कौरव्याः युधिष्ठिरस्य समीपं गत्वा स्वराजानं मोचयितुं प्रार्थयामासतुः। तेषां कृते अर्जुनः चित्रसेनं पराजित्य दुर्योधनं बन्धात् मोचयामास।
पराजयम् अर्जुनहस्तेन मोचनं च असहमानः सुयोधनः प्रायोपवेशाय उद्युक्तोऽभूत्। प्रायोपवेशात् तं पराङ्मुखीकर्तुं पातलस्थाः दैत्याः दानवाश्च होमं कृत्वा तम् आनाय्य तस्य निश्चयस्य मूढताम् आचक्षुः।
तदलं ते विषादेन भयं तव न विद्यते।
साह्यार्थं च हि ते वीराः संभूता भुवि दानवाः॥ (वनपर्वणि, घोषयात्रापर्वणि, १०)
भीष्मद्रोणकृपादींश्च प्रवेक्ष्यन्ति अपरे असुराः।
यैराविष्टा घृणां त्यक्त्वा योत्स्यन्ते तव वैरिभिः॥ (वनपर्वणि, घोषयात्रापर्वणि, ११)
It is usually said that Bhishma, Drona and Kripa fought on behalf of Duryodhana to show their gratitude to their king. But that does not warrant their inhuman and unscrupulous behavior during Abhimanyu’s killing. A little background study sheds light on their atypical conduct.
When the Pandavas were staying in the forest for 12 years, Duryodhana wanted to see their life, now without prosperity. He undertakes the responsibility of inspecting their cattle stations and includes a hunting expedition to dvaitavana. He decided to camp near lake gandhamādana with beautiful woods surrounding it. As these woods belonged to the Gandharva Chitrasena, there ensued a fight between the soldiers of Duryodhana and Gandharvas. Chitrasena took Duryodhana captive and later released him after being defeated by Arjuna.
Ashamed by the defeat at the hands of Chitrasena and his subsequent liberation by Arjuna, Duryodhana decides to commit suicide. Asuras from the nether world who wanted Duryodhana’s help in defeating devas performed a homa and brought Duryodhana to the nether world. They advise him on the stupidity of suicide. While trying to revert Duryodhana’s mind, they offer their services during war. They inform him that many asuras and rakshasas have been born in the Kshatriyas. They promise him that they would enter the bodies of Bhishma and others, thereby, making them merciless.
(Source: English translation
Sanskrit text Chowkambha Publications)
श्लोकोऽयं मह्यं रोचते – 29
क्ष
क्षुत्क्षामोऽपि जराकृशोऽपि शिथिलप्रायोऽपि कष्टां दशा-
मापऩ्नोऽपि विपन्नदीधितिरपि प्राणेषु ऩश्यत्स्वपि ।
मत्तेभेन्द्रविभिन्नकुम्भपिशितग्रासैकबद्धस्पृहः
किं जीर्णं तृणमत्ति मानमहतामग्रेसरः केसरी ।। ( नीतिशतकम् -21 )
kṣutkṣāmo'pi jarākṛśo'pi śithilaprāyo'pi kaṣṭāṁ daśām
āpanno'pi vipannadīdhitirapi prāṇeṣu naśyatsvapi|
mattebha-indra-vibhinna-kumbha-piśita-grāsaika-baddha-spṛhaḥ
kiṁ jīrṇaṁ tṛṇamatti mānamahatām agresaraḥ kesarī|| (nītiśatakam - 21)
क्षुधा क्षीणोऽपि, जरया कृशोऽपि, बलहीनोऽपि, आहारेण विना कष्टाम् अवस्थां प्राप्तोऽपि, नष्टकान्तिरपि, प्राणेषु नश्यत्स्वपि, मत्तगजपुंगवस्य कुम्भस्थलात् पिशिते मांसे एव सिंहस्य वाञ्छा अस्ति। तस्मिन् अवसरे अपि सः सिंहः न जीर्णं तृणं खादति। अभिमानोन्नतानां बुद्धिः न नीचवस्तूनि प्रवर्तते। प्राणात् मानमेव रक्षन्ति ते।
The above verse is from Bhartrhari’s nIti satakam .
Though a lion is emaciated by starvation, and reduced by old age, though it is almost completely enfeebled, though reduced to a wretched condition, though it has lost its bodily luster and it is about to die- still the leader of the jungle will have its longing fixed on the flesh from the broken forehead of a maddened elephant. Will it ever taste the dry grass?
क्षुत्क्षामोऽपि – emaciated because of hunger, जराकृशोऽपि – thin because of old, शिथिलप्रायोऽपि – though very weak, कष्टां – difficult , दशाम्- condition, आपन्नोऽपि- attained, विपऩ्नदिधितिरपि – lost its bodily luster, ऩश्यत्स्वपि – about to lose its, प्राणेषु – life,
(even at this condition) ग्रासैकबद्धस्पृहः- he has an attraction towards the , मत्तेभेन्द्रविभिन्नकुम्भपिशित – flesh broken from the forehead of a maddened elephant.
केसरी – lion, मानमहतामग्रेसरः - rich or great in pride, किं जीर्णं तृणमत्ति – will it eat the dry grass?
Here the poet beautifully explains with an example of the lion to put forward his view- People who are rich or great in pride will never degrade themselves even at the time of calamity. For them pride is important than life.
क्षुत्क्षामोऽपि जराकृशोऽपि शिथिलप्रायोऽपि कष्टां दशा-
मापऩ्नोऽपि विपन्नदीधितिरपि प्राणेषु ऩश्यत्स्वपि ।
मत्तेभेन्द्रविभिन्नकुम्भपिशितग्रासैकबद्धस्पृहः
किं जीर्णं तृणमत्ति मानमहतामग्रेसरः केसरी ।। ( नीतिशतकम् -21 )
kṣutkṣāmo'pi jarākṛśo'pi śithilaprāyo'pi kaṣṭāṁ daśām
āpanno'pi vipannadīdhitirapi prāṇeṣu naśyatsvapi|
mattebha-indra-vibhinna-kumbha-piśita-grāsaika-baddha-spṛhaḥ
kiṁ jīrṇaṁ tṛṇamatti mānamahatām agresaraḥ kesarī|| (nītiśatakam - 21)
क्षुधा क्षीणोऽपि, जरया कृशोऽपि, बलहीनोऽपि, आहारेण विना कष्टाम् अवस्थां प्राप्तोऽपि, नष्टकान्तिरपि, प्राणेषु नश्यत्स्वपि, मत्तगजपुंगवस्य कुम्भस्थलात् पिशिते मांसे एव सिंहस्य वाञ्छा अस्ति। तस्मिन् अवसरे अपि सः सिंहः न जीर्णं तृणं खादति। अभिमानोन्नतानां बुद्धिः न नीचवस्तूनि प्रवर्तते। प्राणात् मानमेव रक्षन्ति ते।
The above verse is from Bhartrhari’s nIti satakam .
Though a lion is emaciated by starvation, and reduced by old age, though it is almost completely enfeebled, though reduced to a wretched condition, though it has lost its bodily luster and it is about to die- still the leader of the jungle will have its longing fixed on the flesh from the broken forehead of a maddened elephant. Will it ever taste the dry grass?
क्षुत्क्षामोऽपि – emaciated because of hunger, जराकृशोऽपि – thin because of old, शिथिलप्रायोऽपि – though very weak, कष्टां – difficult , दशाम्- condition, आपन्नोऽपि- attained, विपऩ्नदिधितिरपि – lost its bodily luster, ऩश्यत्स्वपि – about to lose its, प्राणेषु – life,
(even at this condition) ग्रासैकबद्धस्पृहः- he has an attraction towards the , मत्तेभेन्द्रविभिन्नकुम्भपिशित – flesh broken from the forehead of a maddened elephant.
केसरी – lion, मानमहतामग्रेसरः - rich or great in pride, किं जीर्णं तृणमत्ति – will it eat the dry grass?
Here the poet beautifully explains with an example of the lion to put forward his view- People who are rich or great in pride will never degrade themselves even at the time of calamity. For them pride is important than life.
शास्त्रं वदति – 17
Saastram speaks -17
न सा सभा यत्र न सन्ति वृद्धाः न ते वृद्धाः ये न वदन्ति धर्मम्।
नासौ धर्मो यत्र न सत्यमस्ति न तत्सत्यं यच्छलेनानुविद्धम् ।।
na sā sabha yatra na santi vṛddhāḥ na te vṛddhāḥ ye na vadanti dharmam|
nāsau dharmo yatra na satyamasti na tatsatyaṁ yacchalenānuviddham||
The above sloka is from vidura nIti.
That is not an assembly where there are no old men, and they are not old who do not declare the virtues or mortality, those are not virtues which are separated from the truth, that is not the truth which is loaded with deceit.
यत्र – where ,न सन्ति – are no, वृद्धाः – old people, सा – that ,न सभा – is not a court, ये – those, न वदन्ति- do not say, धर्मं – the virtues , ते – they, न वृद्धाः – not old people, यत्र – where, सत्यं – truth, न अस्ति – is not there, न असौ धर्मः – those are not the virtues, तत्- that is, न सत्यं – not the truth, यत्- which is, छलेन – with deceit , अनुविद्धम्- filled.
न सा सभा यत्र न सन्ति वृद्धाः न ते वृद्धाः ये न वदन्ति धर्मम्।
नासौ धर्मो यत्र न सत्यमस्ति न तत्सत्यं यच्छलेनानुविद्धम् ।।
na sā sabha yatra na santi vṛddhāḥ na te vṛddhāḥ ye na vadanti dharmam|
nāsau dharmo yatra na satyamasti na tatsatyaṁ yacchalenānuviddham||
The above sloka is from vidura nIti.
That is not an assembly where there are no old men, and they are not old who do not declare the virtues or mortality, those are not virtues which are separated from the truth, that is not the truth which is loaded with deceit.
यत्र – where ,न सन्ति – are no, वृद्धाः – old people, सा – that ,न सभा – is not a court, ये – those, न वदन्ति- do not say, धर्मं – the virtues , ते – they, न वृद्धाः – not old people, यत्र – where, सत्यं – truth, न अस्ति – is not there, न असौ धर्मः – those are not the virtues, तत्- that is, न सत्यं – not the truth, यत्- which is, छलेन – with deceit , अनुविद्धम्- filled.
श्लोकोऽयं मह्यं रोचते -28
क्व
क्वचित्पृथ्वीशय्यः क्वचिदपि च पर्यङ्कशयनः
क्वचित्शाकाहारः क्वचिदपि च शाल्योदनरुचिः।
क्वचित्कन्थाधारी क्वचिदपि च दिव्याम्बरधरो
मनस्वी कार्यार्थी न गणयति दुःखं न च सुखम् ।। (नीतिशतकम् - 74)
kvacit pṛthvīśayyaḥ kvacidapi ca paryaṅkaśayanaḥ
kvacit śākāhāraḥ kvacidapi ca śālyodanaruciḥ|
kvacit kanthādhārī kvacidapi ca divyāmbaradharaḥ
manasvī kāryārthī na gaṇayati duḥkhaṁ na ca sukhaṁ|| (nītiśatakam - 74)
धीरः कार्यसाधनतत्परः क्वचित् काले भूमौ स्विपिति क्वचित् च पर्यङ्के। क्वचित् शाक एवाहारो क्वचित् च शाल्यान्ने रुचिः। क्वचित् जीर्णवस्त्राणि धारयति क्वचित् पीताम्बराणि च धारयति। कार्यनिमग्नः धीरः सुखं दुःखं च न गणयति। कार्यसाधनतत्परस्य सुखदुःखयोः समानावस्था एव भवति।
The above is the seventy fourth verse from Bhartrhari’s nItisatakam.
Here he has his bed on the floor, there on a bed made of soft mattress, here he lives only on vegetables, there he takes the feast prepared from the highest quality of rice, here he wears rags, there he wears the silk garments. The brave man, who has set his mind in achieving a goal, never bothers the pain or pleasure.
क्वचित् – In one place, पृथ्वीशय्यः - sleeps on the floor, क्वचिदपि च – In the other place, पर्यङ्कशयनः- sleeps on the bed. क्वचित्- In one place ,शाकाहारः – eats only the vegetables, क्वचिदपि च – In another place , शाल्योदनरुचिः – tasty food made of rice.
क्वचित् – In one place, कन्थाधारी- wears the torn clothes, क्वचिदपि च – In another place , दिव्याम्बरधरो- wears a silken garment. मनस्वी- brave man, कार्यार्थी- who is involved in achieving a goal, न गणयति – does not bother about, सुखम् – happiness च – and , न – not about, दुःखं – sorrow.
क्वचित्पृथ्वीशय्यः क्वचिदपि च पर्यङ्कशयनः
क्वचित्शाकाहारः क्वचिदपि च शाल्योदनरुचिः।
क्वचित्कन्थाधारी क्वचिदपि च दिव्याम्बरधरो
मनस्वी कार्यार्थी न गणयति दुःखं न च सुखम् ।। (नीतिशतकम् - 74)
kvacit pṛthvīśayyaḥ kvacidapi ca paryaṅkaśayanaḥ
kvacit śākāhāraḥ kvacidapi ca śālyodanaruciḥ|
kvacit kanthādhārī kvacidapi ca divyāmbaradharaḥ
manasvī kāryārthī na gaṇayati duḥkhaṁ na ca sukhaṁ|| (nītiśatakam - 74)
धीरः कार्यसाधनतत्परः क्वचित् काले भूमौ स्विपिति क्वचित् च पर्यङ्के। क्वचित् शाक एवाहारो क्वचित् च शाल्यान्ने रुचिः। क्वचित् जीर्णवस्त्राणि धारयति क्वचित् पीताम्बराणि च धारयति। कार्यनिमग्नः धीरः सुखं दुःखं च न गणयति। कार्यसाधनतत्परस्य सुखदुःखयोः समानावस्था एव भवति।
The above is the seventy fourth verse from Bhartrhari’s nItisatakam.
Here he has his bed on the floor, there on a bed made of soft mattress, here he lives only on vegetables, there he takes the feast prepared from the highest quality of rice, here he wears rags, there he wears the silk garments. The brave man, who has set his mind in achieving a goal, never bothers the pain or pleasure.
क्वचित् – In one place, पृथ्वीशय्यः - sleeps on the floor, क्वचिदपि च – In the other place, पर्यङ्कशयनः- sleeps on the bed. क्वचित्- In one place ,शाकाहारः – eats only the vegetables, क्वचिदपि च – In another place , शाल्योदनरुचिः – tasty food made of rice.
क्वचित् – In one place, कन्थाधारी- wears the torn clothes, क्वचिदपि च – In another place , दिव्याम्बरधरो- wears a silken garment. मनस्वी- brave man, कार्यार्थी- who is involved in achieving a goal, न गणयति – does not bother about, सुखम् – happiness च – and , न – not about, दुःखं – sorrow.
श्लोकोऽयं मह्यं रोचते -27
कः
कस्त्वं कोऽहं कुत आयातः का मे जननी को मे तातः ।
इति परिभावय सर्वमसारं विश्वं त्यक्त्वा स्वप्नविचारम् ।।
kastvaṁ ka'haṁ kuta āyātaḥ kā me jananī ko me tātaḥ|
iti paribhāvaya sarvamasāraṁ viśvaṁ tyaktvā svapnavicāram||
The above verse is from Adi sankara’s bhajagovindam.
Who are you? Who am I? From where did I come? Who is my mother? Who is my father? You enquire, renouncing the entire world of experiences which is essenceless and also a mere dream born out of imagination.
त्वं कः- who are you?, अहं कः – who am I, कुतः आयातः – From where did I come , मे जननी का- who is my mother?, मे तातः कः – who is my father?, असारं -essenceless, स्वप्नविचारं – born out of imagination, सर्वं- the entire, विश्वं - world, त्यक्त्वा - leaving, इति परिभावय- enquire.
The above sloka beautifully explains that how an individual should dismiss the thoughts from the worldly objects and also from the haunting passions of senses from the mind and turn the mind towards the enquiry of the inner self. Such continuous queries reveal the uncertainity of the world and the false pride of life we live in.
कस्त्वं कोऽहं कुत आयातः का मे जननी को मे तातः ।
इति परिभावय सर्वमसारं विश्वं त्यक्त्वा स्वप्नविचारम् ।।
kastvaṁ ka'haṁ kuta āyātaḥ kā me jananī ko me tātaḥ|
iti paribhāvaya sarvamasāraṁ viśvaṁ tyaktvā svapnavicāram||
The above verse is from Adi sankara’s bhajagovindam.
Who are you? Who am I? From where did I come? Who is my mother? Who is my father? You enquire, renouncing the entire world of experiences which is essenceless and also a mere dream born out of imagination.
त्वं कः- who are you?, अहं कः – who am I, कुतः आयातः – From where did I come , मे जननी का- who is my mother?, मे तातः कः – who is my father?, असारं -essenceless, स्वप्नविचारं – born out of imagination, सर्वं- the entire, विश्वं - world, त्यक्त्वा - leaving, इति परिभावय- enquire.
The above sloka beautifully explains that how an individual should dismiss the thoughts from the worldly objects and also from the haunting passions of senses from the mind and turn the mind towards the enquiry of the inner self. Such continuous queries reveal the uncertainity of the world and the false pride of life we live in.
श्लोकोऽयं मह्यं रोचते – 26
कं
कंचन काञ्चीनिलयं करधृतकोदण्डबाणसृणिपाशं ।
कठिनस्तनभरनम्रं कैवल्यानन्दकन्दमवलम्बे ।। 3 ।।
kañcana kāñcīnilayaṁ karadhṛtakodaṇḍabāṇasṛṇipāśam|
kaṭhinastanabharanamraṁ kaivalyānandakandamavalambe||3||
The above is the third sloka of the Arya satakam of mUkapancasatI written by mUka kavi.
‘I seek the support of the goddess kAmAkshi, who is in the form of moksha, the ultimate bliss, who resides in kAnchIpuram, carries the bow, arrow, Ankusha and pAsha in her hands and stands in a slanting posture.’
काञ्चीनिलयं – resides in kAnchIpuram, करधृतकोदण्डबाणसृणिपाशं – holds the bow, arrow, hook and rope, कठिनस्तनभरनम्रं – in a slanting posture, कंचन- an entity, कैवल्यानन्दकन्दम् – which is in the form of moksha the ultimate bliss, अवलम्बे – I follow or seek support.
कंचन काञ्चीनिलयं करधृतकोदण्डबाणसृणिपाशं ।
कठिनस्तनभरनम्रं कैवल्यानन्दकन्दमवलम्बे ।। 3 ।।
kañcana kāñcīnilayaṁ karadhṛtakodaṇḍabāṇasṛṇipāśam|
kaṭhinastanabharanamraṁ kaivalyānandakandamavalambe||3||
The above is the third sloka of the Arya satakam of mUkapancasatI written by mUka kavi.
‘I seek the support of the goddess kAmAkshi, who is in the form of moksha, the ultimate bliss, who resides in kAnchIpuram, carries the bow, arrow, Ankusha and pAsha in her hands and stands in a slanting posture.’
काञ्चीनिलयं – resides in kAnchIpuram, करधृतकोदण्डबाणसृणिपाशं – holds the bow, arrow, hook and rope, कठिनस्तनभरनम्रं – in a slanting posture, कंचन- an entity, कैवल्यानन्दकन्दम् – which is in the form of moksha the ultimate bliss, अवलम्बे – I follow or seek support.
श्लोकोऽयं मह्यं रोचते – 25
कौ
कौमारमारभ्य गणाः गुणानां
हरन्ति ते दिक्षु धृताधिपत्यान् ।
सुराधिराजं सलिलाधिपं च
हुताशनं चार्यमनन्दनं च ।। ( 8, 58 )
kaumāramārabhya gaṇāḥ guṇānāṁ haranti te dikṣu dhutādhipatyān|
surādhirājaṁ salilādhipaṁ ca hutāśanaṁ cāryamanandanaṁ ca||
हे भैमि, बाल्यादारभ्य ते सौन्दर्यशीलत्वादीनां गुणानां गणाः देवेन्द्रादीन् हरन्ति। त्वत् गुणाकर्णनात् इन्द्राग्नियमवरुणाः इति चत्वारोऽपि त्वयि अनुरक्ताः भवन्ति।
The above is from the eighth canto of naishadIya charitam of srI harasha.
The context here is: Nala, as a messenger of gods, meets damayantI in her garden. He says, ‘O! damayantI since your childhood your virtues have attracted the lords of various directions – indra, varuNa, agni and yama.
O! damayantI , कौमारमारभ्य - from childhood , ते गुणानां गणाः – your qualities like good conduct etc., दिक्षु – direction, धृताधिपत्यान् – lords, हरन्ति – attracts the mind.
(who are the lords?) They are सुराधिराजं – indra, the king of the devas, सलिलाधिपं – varuNa, हुताशनं – agni , अर्यम्नः- of sUrya, नन्दनं- son yama.
कौमारमारभ्य गणाः गुणानां
हरन्ति ते दिक्षु धृताधिपत्यान् ।
सुराधिराजं सलिलाधिपं च
हुताशनं चार्यमनन्दनं च ।। ( 8, 58 )
kaumāramārabhya gaṇāḥ guṇānāṁ haranti te dikṣu dhutādhipatyān|
surādhirājaṁ salilādhipaṁ ca hutāśanaṁ cāryamanandanaṁ ca||
हे भैमि, बाल्यादारभ्य ते सौन्दर्यशीलत्वादीनां गुणानां गणाः देवेन्द्रादीन् हरन्ति। त्वत् गुणाकर्णनात् इन्द्राग्नियमवरुणाः इति चत्वारोऽपि त्वयि अनुरक्ताः भवन्ति।
The above is from the eighth canto of naishadIya charitam of srI harasha.
The context here is: Nala, as a messenger of gods, meets damayantI in her garden. He says, ‘O! damayantI since your childhood your virtues have attracted the lords of various directions – indra, varuNa, agni and yama.
O! damayantI , कौमारमारभ्य - from childhood , ते गुणानां गणाः – your qualities like good conduct etc., दिक्षु – direction, धृताधिपत्यान् – lords, हरन्ति – attracts the mind.
(who are the lords?) They are सुराधिराजं – indra, the king of the devas, सलिलाधिपं – varuNa, हुताशनं – agni , अर्यम्नः- of sUrya, नन्दनं- son yama.
वैराग्यशतकम् - विषयत्यागः 14
धन्यानां गिरिकन्दरेषु वसतां ज्योतिः परं ध्यायताम्
आनन्दाश्रुकणान् शकुना निःशङ्कमङ्केशयाः।
अस्माकं तु मनोरथोपरिचितप्रासादवापीतट-
क्रीडाकाननकेलिकौतुकजुषाम् आयुः परं क्षीयते॥१४॥
dhanyānāṁ girikandareṣu vasatāṁ jyotiḥ paraṁ dhyāyatām
ānandāśrukaṇān śakunā niḥśaṅkamaṅkeśayāḥ|
asmākaṁ tu manorathoparicitaprāsādavāpītaṭa-
krīḍākānanakelikautukajuṣām āyuḥ paraṁ kṣīyate||14||
आनन्दाश्रुकणान् शकुना निःशङ्कमङ्केशयाः।
अस्माकं तु मनोरथोपरिचितप्रासादवापीतट-
क्रीडाकाननकेलिकौतुकजुषाम् आयुः परं क्षीयते॥१४॥
dhanyānāṁ girikandareṣu vasatāṁ jyotiḥ paraṁ dhyāyatām
ānandāśrukaṇān śakunā niḥśaṅkamaṅkeśayāḥ|
asmākaṁ tu manorathoparicitaprāsādavāpītaṭa-
krīḍākānanakelikautukajuṣām āyuḥ paraṁ kṣīyate||14||
धन्यानां – blessed
गिरिकन्दरेषु वसतां – those who live in the caves of mountains
ज्योतिः परं ध्यायताम् – meditating upon Brahman
आनन्दाश्रुकणान् – tears of bliss
शकुना – birds of prey
निःशङ्कमङ्केशयाः – fearlessly sitting on their laps
अस्माकं तु – but we
मनोरथ-उपरिचित – created by imagination
प्रासाद – palace
वापीतट – on the banks of pools
क्रीडाकानन – pleasure gardens
केलिकौतुकजुषाम् – excited to play
आयुः – life
परं क्षीयते – quickly lessens
The poet is still talking about how difficult it is to forsake the pleasures of the world. He compares the lives of the great with our lives.
Blessed indeed are those who meditate upon the Brahman. They are so engrossed in their thoughts that even birds of prey, which tend to fly high descend fearlessly and sit on their laps to drink the tears of joy that fall from their eyes.
But, our focus is entirely on the pleasures of life and do not realise that our life is fast ebbing away.
श्लोकोऽयं मह्यं रोचते – 24
को
को न याति वशं लोके मुखे पिण्डेन पूरितः।
मृदङ्गो मुखलेपेन करोति मधुरध्वनिम् ।।
ko na yāti vaśaṁ loke mukhe piṇḍena pūritaḥ|
mṛdaṅgo mukhalepena karoti madhuradhvanim||
Who cannot be flattered by food? A lump of food can calm down even the harshest of tongues.
Like, a mrdangam that gives melodious sound just by applying rice paste on both sides.
लोके – In this world, मुखे – on the face, पिण्डेन – with a lump of food, पूरितः – filled, को – who , वशं – flatter, न याति – does not become.
मुखलेपेन – By applying the rice paste on the heads, मृदङ्गो – mrdangam, मधुरध्वनिम् – melodious sound, करोति – does or gives.
को न याति वशं लोके मुखे पिण्डेन पूरितः।
मृदङ्गो मुखलेपेन करोति मधुरध्वनिम् ।।
ko na yāti vaśaṁ loke mukhe piṇḍena pūritaḥ|
mṛdaṅgo mukhalepena karoti madhuradhvanim||
Who cannot be flattered by food? A lump of food can calm down even the harshest of tongues.
Like, a mrdangam that gives melodious sound just by applying rice paste on both sides.
लोके – In this world, मुखे – on the face, पिण्डेन – with a lump of food, पूरितः – filled, को – who , वशं – flatter, न याति – does not become.
मुखलेपेन – By applying the rice paste on the heads, मृदङ्गो – mrdangam, मधुरध्वनिम् – melodious sound, करोति – does or gives.
श्लोकोऽयं मह्यं रोचते – 23
कै
कैवल्यदाय करुणारसकिङ्कराय कामाक्षि कन्दलितविभ्रमशंकराय ।
आलोकनाय तव भक्तशिवंकराय मातर्नमोऽस्तु परतन्त्रितशङ्कराय ।।
kaivalyadāya karuṇārasakiṅkarāya kāmākṣi kandalita-vibhrama-śaṅkarāya|
ālokanāya tava bhaktaśivaṅkarāya matarnamo'stu paratantritaśaṅkarāya||
The above is the forty seventh sloka of the katAksha satakam of mUka panchasatI.
O! mother kAmakshi your katAksha or your eye sight is full of compassion, bestows your devotees with all good things, guides them in the path of mukti or salvation. Your attractive glances make siva fall at your feet and make him always dependent on you. I offer my salutations to that katAksha or eye sight of yours.
मात- O! Mother , कामाक्षि – kAmAkshi, कैवल्यदाय – that gives mukti, करुणारस- compassion or daya ,किङ्कराय – servants, कन्दलितविभ्रमशंकराय – siva was attracted by the mere sight, (due to which) , परतन्त्रितशङ्कराय – siva is completely dependent on kAmAkshi. He lost his स्वातन्त्र्यं, भक्त – to the devotees, शिवंकराय – bestows the good, तव – to your , आलोकनाय – eye sight or katAksha, नमोऽस्तु – I offer my salutations.
कैवल्यदाय करुणारसकिङ्कराय कामाक्षि कन्दलितविभ्रमशंकराय ।
आलोकनाय तव भक्तशिवंकराय मातर्नमोऽस्तु परतन्त्रितशङ्कराय ।।
kaivalyadāya karuṇārasakiṅkarāya kāmākṣi kandalita-vibhrama-śaṅkarāya|
ālokanāya tava bhaktaśivaṅkarāya matarnamo'stu paratantritaśaṅkarāya||
The above is the forty seventh sloka of the katAksha satakam of mUka panchasatI.
O! mother kAmakshi your katAksha or your eye sight is full of compassion, bestows your devotees with all good things, guides them in the path of mukti or salvation. Your attractive glances make siva fall at your feet and make him always dependent on you. I offer my salutations to that katAksha or eye sight of yours.
मात- O! Mother , कामाक्षि – kAmAkshi, कैवल्यदाय – that gives mukti, करुणारस- compassion or daya ,किङ्कराय – servants, कन्दलितविभ्रमशंकराय – siva was attracted by the mere sight, (due to which) , परतन्त्रितशङ्कराय – siva is completely dependent on kAmAkshi. He lost his स्वातन्त्र्यं, भक्त – to the devotees, शिवंकराय – bestows the good, तव – to your , आलोकनाय – eye sight or katAksha, नमोऽस्तु – I offer my salutations.
वैराग्यशतकम् - विषयत्यागः - 13
ब्रह्मज्ञानविवेकनिर्मलधियः कुर्वन्त्यहो दुष्करम्
यन्मुञ्चन्त्यपभोगभाञ्ज्यपि धनानि एकान्ततो निःस्पृहाः।
सम्प्राप्तान् न पुरा न सम्प्रति न च प्राप्तौ दृढप्रत्ययात्
वाढ्छामात्रपरिग्रहानपि परं त्यक्तुं न शक्ता वयम्॥१३॥
brahmajñāna-viveka-nirmala-dhiyaḥ kurvantyaho duṣkaraṁ
yanmuñcanti apabhoga-bhāñjyapi dhanāni ekāntato niḥspṛhāḥ|
saṁprāptān na purā na saṁprati na ca prāptau dṛḍhapratyayāt
vāñchāmātra-parigrahānapi paraṁ tyaktuṁ na śaktā vayam||13||
ब्रह्मज्ञान – knowledge of Brahman
विवेक – discrimination
निर्मल – pure
धियः – minds
कुर्वन्ति – do
अहो दुष्करम् – is indeed tough
यन्मुञ्चन्ति – that they forsake
उपभोगभाञ्ज्यपि – which bring enjoyment
धनानि – wealth
एकान्ततो – entirely
निःस्पृहाः – free from desire
सम्प्राप्तान् न – were not attained
पुरा – either earlier
न सम्प्रति – or now
प्राप्तौ दृढप्रत्ययात् – obtained by great effort
न च – do not seem to last
वाञ्छामात्रपरिग्रहानपि – although reaped by us as mere desires
परं त्यक्तुं न शक्ता वयम् – we are unable to leave the enjoyments.
It must indeed be a very difficult task for those, who have clear thinking owing to the discrimination arising out of brahmajnana, to be free from desires and discard wealth in its entirety. It is no wonder that we, who have reaped enjoyments by merely longing for it, having attained them neither before nor now, are unable to leave them. And even when we have obtained the enjoyments with great effort, they don’t seem to last in the future.
यन्मुञ्चन्त्यपभोगभाञ्ज्यपि धनानि एकान्ततो निःस्पृहाः।
सम्प्राप्तान् न पुरा न सम्प्रति न च प्राप्तौ दृढप्रत्ययात्
वाढ्छामात्रपरिग्रहानपि परं त्यक्तुं न शक्ता वयम्॥१३॥
brahmajñāna-viveka-nirmala-dhiyaḥ kurvantyaho duṣkaraṁ
yanmuñcanti apabhoga-bhāñjyapi dhanāni ekāntato niḥspṛhāḥ|
saṁprāptān na purā na saṁprati na ca prāptau dṛḍhapratyayāt
vāñchāmātra-parigrahānapi paraṁ tyaktuṁ na śaktā vayam||13||
ब्रह्मज्ञान – knowledge of Brahman
विवेक – discrimination
निर्मल – pure
धियः – minds
कुर्वन्ति – do
अहो दुष्करम् – is indeed tough
यन्मुञ्चन्ति – that they forsake
उपभोगभाञ्ज्यपि – which bring enjoyment
धनानि – wealth
एकान्ततो – entirely
निःस्पृहाः – free from desire
सम्प्राप्तान् न – were not attained
पुरा – either earlier
न सम्प्रति – or now
प्राप्तौ दृढप्रत्ययात् – obtained by great effort
न च – do not seem to last
वाञ्छामात्रपरिग्रहानपि – although reaped by us as mere desires
परं त्यक्तुं न शक्ता वयम् – we are unable to leave the enjoyments.
It must indeed be a very difficult task for those, who have clear thinking owing to the discrimination arising out of brahmajnana, to be free from desires and discard wealth in its entirety. It is no wonder that we, who have reaped enjoyments by merely longing for it, having attained them neither before nor now, are unable to leave them. And even when we have obtained the enjoyments with great effort, they don’t seem to last in the future.
प्रेमस्वरूपः - 8
वामा देव्यो सकलभुवने ते भवन्त्यो भवन्तु
अस्माकं तन्निरवधिसुखस्यास्पदं वाञ्छितं यत्।
राधे राधे इति निगदिते स्तम्भतुल्या स्थितं तं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥
vāmā devyo sakalabhuvane te bhavantyo bhavantu
asmākaṁ tanniravadhikasukhasyāspadaṁ vāñchitaṁ yat|
rādhe rādhe iti nigadite stambhatulyā sthitaṁ taṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||8||
वामा देव्यो – beautiful ladies
सकलभुवने – in the entire world
ते भवन्त्यो – have become yours
भवन्तु – Let them be!
अस्माकं वाञ्छितं यत् – our desire is
तन्निरवधिसुखस्यास्पदं – to have that recipient of limitless bliss
राधे राधे इति निगदिते – the mere mention of the word ‘RADHA’
स्तम्भतुल्या – like a pillar
स्थितं तं – who stands
There are many beautiful ladies of yours, let them be! My desire is that person who is the recipient of your love which is the ultimate bliss equal to brahmAnanda. I bow to that Krishna who stands frozen like a pillar upon the mere mention of the word ‘RADHA’.
अस्माकं तन्निरवधिसुखस्यास्पदं वाञ्छितं यत्।
राधे राधे इति निगदिते स्तम्भतुल्या स्थितं तं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥
vāmā devyo sakalabhuvane te bhavantyo bhavantu
asmākaṁ tanniravadhikasukhasyāspadaṁ vāñchitaṁ yat|
rādhe rādhe iti nigadite stambhatulyā sthitaṁ taṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||8||
वामा देव्यो – beautiful ladies
सकलभुवने – in the entire world
ते भवन्त्यो – have become yours
भवन्तु – Let them be!
अस्माकं वाञ्छितं यत् – our desire is
तन्निरवधिसुखस्यास्पदं – to have that recipient of limitless bliss
राधे राधे इति निगदिते – the mere mention of the word ‘RADHA’
स्तम्भतुल्या – like a pillar
स्थितं तं – who stands
There are many beautiful ladies of yours, let them be! My desire is that person who is the recipient of your love which is the ultimate bliss equal to brahmAnanda. I bow to that Krishna who stands frozen like a pillar upon the mere mention of the word ‘RADHA’.
प्रेमस्वरूपः - 7
आस्ये दृष्ट्वा निखिलजगतीं या त्वया सृष्टपूर्वा
किं स्वं पुत्रं सकलजगतः देव इत्यन्वभूत् सा।
कृत्वा थूत्कं त्रिदशपरिषदं प्रार्थयामास यस्मै
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥७॥
āsye dṛṣṭvā nikhilajagatīṁ yā tvayā sṛṣṭapūrvā
kiṁ svaṁ putraṁ sakalajagataḥ deva ityanvabhūt sā|
kṛtvā thūtkaṁ tridaśapariṣadaṁ prārthayāmāsa yasmai
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||7||
आस्ये – in the mouthकिं स्वं पुत्रं सकलजगतः देव इत्यन्वभूत् सा।
कृत्वा थूत्कं त्रिदशपरिषदं प्रार्थयामास यस्मै
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥७॥
āsye dṛṣṭvā nikhilajagatīṁ yā tvayā sṛṣṭapūrvā
kiṁ svaṁ putraṁ sakalajagataḥ deva ityanvabhūt sā|
kṛtvā thūtkaṁ tridaśapariṣadaṁ prārthayāmāsa yasmai
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||7||
दृष्ट्वा – after seeing
निखिलजगतीं – the entire
या त्वया सृष्टपूर्वा – which was created earlier by you
किं सा अन्वभूत् – did she realize/experience
स्वां पुत्रं – her son
सकलजगतः देव इति – to be the lord of the worlds
कृत्वा थूत्कं – she did “thu thu”
प्रार्थयामास – and prayed
त्रिदशपरिषदं – to devas
यस्मै – for him
When Krishna ate mud, Yashoda asked him to open his mouth and show. The moment she saw the worlds inside his mouth, did she realize that her son was the lord of the universe? She immediately took some mud in her hand, circled it over his head and spit on the mud. (this is a practice followed to ward off the evil eye) I bow to that Krishna for whom Yashoda prayed to the devas.
कविः –5
शूद्रकः
कविः शूद्रकः मृच्छकचिकम् इति प्रसिद्धनाटकस्य रचयिता। अस्य कवेः जन्मादि विषये सप्रमाणयुक्तयः न लब्धाः। मृच्छकटिकनाटकस्य प्रस्तावनाऽधारेण –शिवप्रसादेन अस्मै दृष्टिर्लब्धा, तथा च अयम् अश्वमेधयज्ञं चकार, दशादिकैशतवर्षम् उषित्वा स्वपुत्राय राज्यं दत्वा स्वर्गलोकं जगाम।
ऋग्वेदं सामवेदं गणितमथ कलां वैशिकीं हस्तिशिक्षां
ज्ञात्वा शर्वप्रसादाद्व्यपगततिमिरे चक्षुषी चोपलभ्य ।
राजानं वीक्ष्य पुत्रं परमसमुदयेनाश्वमेधेन चेष्ट्वा
लब्ध्वा चायुः शताब्दं दशदिनसहितं शूद्रकोऽग्निं प्रविष्टः ।।
अस्यैव नाटकस्य प्रस्तावनायाः तृतीयश्लोके अयं ‘द्विजमुख्यतमः कविर्बभूव प्रथितः शूद्रक इत्यगाधसत्तवः इति दत्तमस्ति। पुनः पञ्चमश्लोके ‘क्षितिपालः किल शूद्रको बभूव’ इति पठ्यते। अतः शूद्रको नाम कश्चित् राजा सः एव कविरपि आसीत् इत्येव अस्माभिः कथ्यते किन्तु तस्य जन्मादि विषये न किमपि निर्णीयते।
Poet -5
ShUdraka
It has been the fate of almost all Sanskrit authors to remain completely hidden as far as their personal history is concerned. Among them sUdraka, the author of the drama mrchchakatikam, had the worse fate than most of the Sanskrit dramatists. At least we know that the drama sAkuntalam was written by an author, whose real or assumed name was kAlidAsa. But with respect to the drama mrchchakatikam – the authorship of the drama is still undecided.
The particulars given about his personal history in the prelude of the drama, that he recovered his eye sight through the blessings of lord siva, he performed the Ashvamedha sacrifice, he attained the age of a hundred years and ten days, and that having set his son on the throne he ascended the funeral pyre.
ऋग्वेदं सामवेदं गणितमथ कलां वैशिकीं हस्तिशिक्षां
ज्ञात्वा शर्वप्रसादाद्व्यपगततिमिरे चक्षुषी चोपलभ्य ।
राजानं वीक्ष्य पुत्रं परमसमुदयेनाश्वमेधेन चेष्ट्वा
लब्ध्वा चायुः शताब्दं दशदिनसहितं शूद्रकोऽग्निं प्रविष्टः ।।
The third and fifth verse of the prelude proove that sUdraka was a king and he was the best among the kshatriyas. द्विजमुख्यतमः कविर्बभूव प्रथितः शूद्रक इत्यगाधसत्वः । क्षितिपालः किल शूद्रको बभूव।
Therefore, the conclusion that we can draw from these verses is that sUdraka was a king and was also a poet.
This work ‘mrchchakatikam’ is highly commendable and I should say it is one of the best dramas in Sanskrit. The art of thieving, the art of gambling are very well described by the author.
The drama ‘mrchchakatikam’ was taken as a movie in hindi and the name of the movie is ‘Utsav’.
कविः शूद्रकः मृच्छकचिकम् इति प्रसिद्धनाटकस्य रचयिता। अस्य कवेः जन्मादि विषये सप्रमाणयुक्तयः न लब्धाः। मृच्छकटिकनाटकस्य प्रस्तावनाऽधारेण –शिवप्रसादेन अस्मै दृष्टिर्लब्धा, तथा च अयम् अश्वमेधयज्ञं चकार, दशादिकैशतवर्षम् उषित्वा स्वपुत्राय राज्यं दत्वा स्वर्गलोकं जगाम।
ऋग्वेदं सामवेदं गणितमथ कलां वैशिकीं हस्तिशिक्षां
ज्ञात्वा शर्वप्रसादाद्व्यपगततिमिरे चक्षुषी चोपलभ्य ।
राजानं वीक्ष्य पुत्रं परमसमुदयेनाश्वमेधेन चेष्ट्वा
लब्ध्वा चायुः शताब्दं दशदिनसहितं शूद्रकोऽग्निं प्रविष्टः ।।
अस्यैव नाटकस्य प्रस्तावनायाः तृतीयश्लोके अयं ‘द्विजमुख्यतमः कविर्बभूव प्रथितः शूद्रक इत्यगाधसत्तवः इति दत्तमस्ति। पुनः पञ्चमश्लोके ‘क्षितिपालः किल शूद्रको बभूव’ इति पठ्यते। अतः शूद्रको नाम कश्चित् राजा सः एव कविरपि आसीत् इत्येव अस्माभिः कथ्यते किन्तु तस्य जन्मादि विषये न किमपि निर्णीयते।
Poet -5
ShUdraka
It has been the fate of almost all Sanskrit authors to remain completely hidden as far as their personal history is concerned. Among them sUdraka, the author of the drama mrchchakatikam, had the worse fate than most of the Sanskrit dramatists. At least we know that the drama sAkuntalam was written by an author, whose real or assumed name was kAlidAsa. But with respect to the drama mrchchakatikam – the authorship of the drama is still undecided.
The particulars given about his personal history in the prelude of the drama, that he recovered his eye sight through the blessings of lord siva, he performed the Ashvamedha sacrifice, he attained the age of a hundred years and ten days, and that having set his son on the throne he ascended the funeral pyre.
ऋग्वेदं सामवेदं गणितमथ कलां वैशिकीं हस्तिशिक्षां
ज्ञात्वा शर्वप्रसादाद्व्यपगततिमिरे चक्षुषी चोपलभ्य ।
राजानं वीक्ष्य पुत्रं परमसमुदयेनाश्वमेधेन चेष्ट्वा
लब्ध्वा चायुः शताब्दं दशदिनसहितं शूद्रकोऽग्निं प्रविष्टः ।।
The third and fifth verse of the prelude proove that sUdraka was a king and he was the best among the kshatriyas. द्विजमुख्यतमः कविर्बभूव प्रथितः शूद्रक इत्यगाधसत्वः । क्षितिपालः किल शूद्रको बभूव।
Therefore, the conclusion that we can draw from these verses is that sUdraka was a king and was also a poet.
This work ‘mrchchakatikam’ is highly commendable and I should say it is one of the best dramas in Sanskrit. The art of thieving, the art of gambling are very well described by the author.
The drama ‘mrchchakatikam’ was taken as a movie in hindi and the name of the movie is ‘Utsav’.
श्लोकोऽयं मह्यं रोचते – 22
के
केनाभ्यसूया पदकाङ्क्षिणा ते नितान्तदीर्घैर्जनिता तपोभिः ।
यावद्भवत्याहितसायकस्य मत्कार्मुकस्यास्य निदेशवर्ती ।। (3, 4)
kenābhyasūyā padakāṅkṣiṇā te nitāntadīrghairjanitā tapobhiḥ|
yāvadbhavati āhitasāyakasya matkārmukasyāsya nideśavartī||
तारकासुरस्य पीडाम् असह्यमानाः देवाः ब्रह्मदेवस्य समीपं जग्मुः। सोऽपि ब्रह्मदेवः, ‘शिवपार्वत्योः तनयः कुमारः एव तम् असुरं हनिष्यति’ इत्युवाच। ततः, सदा तपसि आसक्तस्य परमशिवस्य मनः तपसः बहिः आनयनार्थं, मन्मथः देवैः आहूतः। मन्मथस्तु इन्द्रः महेन्द्रपदवीं रक्षणायैव आत्मानम् आहूतवानिति मत्वा – ‘हे राजन् यः तपसा भवतः पदवीं लब्धुम् इच्छति सः इदानीमेव मम बाणस्य लक्ष्यं भविष्यति ‘ इत्यवदत् ।
The above verse is from the third canto of the mahAkavyam kumArasabhavam written by mahAkavi kAlidAsa.
The story of kumArasambhavam is: pArvatI, by doing severe penance, marries lord shiva. To them was born kumara or subrahmanya, who destroys the asura tAraka and releases the devas from his tortures.
The context here is: The devas, unable to bear the torture of tAraka, seek brahmas help to save them. Brahma replied that kumara, who will be born to siva and pAravtI, can only destroy the asura. But siva is completely involved in meditation and he is totally disinterested in pArvatI. So in order to bring him out of meditation indra calls manmatha or cupid. But manmatha, unaware of the situation, thinks that indra called him to protect his kingship and says –‘Oh! indra tell me who is desire of taking your position by performing severe penance. With the help of my bow and arrow I will stop his penance and make him a slave of love.’
पद-काङ्क्षिणा- one who desires to take your place, केन – by whom, नितान्त-दीर्घैः- prolonged, तपोभिः- by the penances, ते – for you, अभ्यसूया - jealous, जनिता- occurred, आहित-सायकस्य – that which is ready with an arrow, अस्य-मत्कार्मुकस्य- my bows, निदेश-वर्ती- aim, यावत् भवति – he will become.
Manmatha or the god of love has a bow made of sugarcane and has five arrow of flowers. Whenever a rishi, rAkshasa or whoever does a severe penance, their penance and meditation will be disturbed by the devas by sending manmatha. But here, when manmatha hits shiva with his arrow of flowers, immediately the next moment manmatha was turned into ashes by the mere sight of shiva.
A person strong at heart cannot be disturbed by anything or anybody and it is the mind that controls the sense organs.
केनाभ्यसूया पदकाङ्क्षिणा ते नितान्तदीर्घैर्जनिता तपोभिः ।
यावद्भवत्याहितसायकस्य मत्कार्मुकस्यास्य निदेशवर्ती ।। (3, 4)
kenābhyasūyā padakāṅkṣiṇā te nitāntadīrghairjanitā tapobhiḥ|
yāvadbhavati āhitasāyakasya matkārmukasyāsya nideśavartī||
तारकासुरस्य पीडाम् असह्यमानाः देवाः ब्रह्मदेवस्य समीपं जग्मुः। सोऽपि ब्रह्मदेवः, ‘शिवपार्वत्योः तनयः कुमारः एव तम् असुरं हनिष्यति’ इत्युवाच। ततः, सदा तपसि आसक्तस्य परमशिवस्य मनः तपसः बहिः आनयनार्थं, मन्मथः देवैः आहूतः। मन्मथस्तु इन्द्रः महेन्द्रपदवीं रक्षणायैव आत्मानम् आहूतवानिति मत्वा – ‘हे राजन् यः तपसा भवतः पदवीं लब्धुम् इच्छति सः इदानीमेव मम बाणस्य लक्ष्यं भविष्यति ‘ इत्यवदत् ।
The above verse is from the third canto of the mahAkavyam kumArasabhavam written by mahAkavi kAlidAsa.
The story of kumArasambhavam is: pArvatI, by doing severe penance, marries lord shiva. To them was born kumara or subrahmanya, who destroys the asura tAraka and releases the devas from his tortures.
The context here is: The devas, unable to bear the torture of tAraka, seek brahmas help to save them. Brahma replied that kumara, who will be born to siva and pAravtI, can only destroy the asura. But siva is completely involved in meditation and he is totally disinterested in pArvatI. So in order to bring him out of meditation indra calls manmatha or cupid. But manmatha, unaware of the situation, thinks that indra called him to protect his kingship and says –‘Oh! indra tell me who is desire of taking your position by performing severe penance. With the help of my bow and arrow I will stop his penance and make him a slave of love.’
पद-काङ्क्षिणा- one who desires to take your place, केन – by whom, नितान्त-दीर्घैः- prolonged, तपोभिः- by the penances, ते – for you, अभ्यसूया - jealous, जनिता- occurred, आहित-सायकस्य – that which is ready with an arrow, अस्य-मत्कार्मुकस्य- my bows, निदेश-वर्ती- aim, यावत् भवति – he will become.
Manmatha or the god of love has a bow made of sugarcane and has five arrow of flowers. Whenever a rishi, rAkshasa or whoever does a severe penance, their penance and meditation will be disturbed by the devas by sending manmatha. But here, when manmatha hits shiva with his arrow of flowers, immediately the next moment manmatha was turned into ashes by the mere sight of shiva.
A person strong at heart cannot be disturbed by anything or anybody and it is the mind that controls the sense organs.
शास्त्रं वदति-16
Saastram speaks – 16
चतुर्थे मासि कर्तव्यं शिशोर्निष्क्रमणं गृहात् ।
षष्ठे अन्नप्राशनं मासि यद्वा इष्टं मङ्गलं कुले ।। (2, 34)
caturthe māsi kartavyaṁ śiśorniśkramaṇaṁ gṛhāt|
ṣaṣṭhe annaprāśanaṁ māsi yadvā iṣṭhaṁ maṅgalaṁ kule||
The above sloka is from the second chapter of manu smriti.
A Child should be taken out of the house only during the fourth month from the day of the birth. On the sixth month the annaprAshana or the first feeding of rice should be done. Any other auspicious ceremony can be conducted optionally according to one’s family custom.
गृहात् – from the house, शिशोर्निष्क्रमणं – child can leave or taken out, चतुर्थे – fourth, मासि- month, कर्तव्यं – should be done.
षष्ठे – sixth, मासि – month, अन्नप्राशनं – first feeding of rice. यद्वा – optionally, मङ्गलं –auspicious things can be done , इष्टं कुले – according to the family custom.
p.s. On those days children are delivered at home.
चतुर्थे मासि कर्तव्यं शिशोर्निष्क्रमणं गृहात् ।
षष्ठे अन्नप्राशनं मासि यद्वा इष्टं मङ्गलं कुले ।। (2, 34)
caturthe māsi kartavyaṁ śiśorniśkramaṇaṁ gṛhāt|
ṣaṣṭhe annaprāśanaṁ māsi yadvā iṣṭhaṁ maṅgalaṁ kule||
The above sloka is from the second chapter of manu smriti.
A Child should be taken out of the house only during the fourth month from the day of the birth. On the sixth month the annaprAshana or the first feeding of rice should be done. Any other auspicious ceremony can be conducted optionally according to one’s family custom.
गृहात् – from the house, शिशोर्निष्क्रमणं – child can leave or taken out, चतुर्थे – fourth, मासि- month, कर्तव्यं – should be done.
षष्ठे – sixth, मासि – month, अन्नप्राशनं – first feeding of rice. यद्वा – optionally, मङ्गलं –auspicious things can be done , इष्टं कुले – according to the family custom.
p.s. On those days children are delivered at home.
प्रेमस्वरूपः - 6
भक्तिं दृष्ट्वानुपमितरसां नारदो विस्मितोऽभूत्
किं वा वक्ष्ये विरलवचनैः गोपिकाप्रेम तादृक्।
ताभिः सार्धं गहनयमुनातीरकुञ्जे रमन्तं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥६॥
bhaktiṁ dṛṣṭvā anupamitarasaṁ nārado vismito'bhūt
kiṁ vā vakṣye viralavacanaiḥ gopikāprema tādṛk|
tābhiḥ sārdhaṁ gahanayamunātīrakuñje ramantam
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||6||
किं वा वक्ष्ये विरलवचनैः गोपिकाप्रेम तादृक्।
ताभिः सार्धं गहनयमुनातीरकुञ्जे रमन्तं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥६॥
bhaktiṁ dṛṣṭvā anupamitarasaṁ nārado vismito'bhūt
kiṁ vā vakṣye viralavacanaiḥ gopikāprema tādṛk|
tābhiḥ sārdhaṁ gahanayamunātīrakuñje ramantam
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||6||
भक्तिं दृष्ट्वा – seeing their devotion
अनुपमितरसं – incomparable essence
नारदो विस्मितोऽभूत् – Sage Narada was surprised
किं वा वक्ष्ये – what can I say
विरलवचनैः – with insufficient words
गोपिकाप्रेम तादृक् – such is the love of gopis
ताभिः सार्धं – with them
गहनयमुनातीरकुञ्जे – in the deep groves on the banks of yamuna
रमन्तं – one who sports
Seeing their incomparable bhakti, when even Sage Narada was amazed, what can I say of the gopis’ love for Krishna. I bow to that Krishna who plays with the gopis in the banks of Yamuna.
In नारदभक्तिसूत्र, Sage Narada shows the gopis as example for the highest form of bhakti who forget themselves being completely immersed in Krishna –
“नारदस्तु तदर्पिताखिलाचारत तद्विस्मरणे परमव्याकुलेति।” (नारदभक्तिसूत्राणि – ch. 2 su. 19)
“यथा व्रजगोपिकानाम्।” (नारदभक्तिसूत्राणि – ch. 2 su. 21)
श्लोकोऽयं मह्यं रोचते – 21
कृ
कृमिकुलचितं लालाक्लिन्नं विगन्धि जुगुप्सितं
निरुपमरसरीत्या खादन्खरास्थि निरामिषम् ।
सुरपतिमपि श्वा पार्श्वस्थं विलोक्य न शङ्कते
न हि गणयति क्षुद्रो जन्तुः परिग्रहफल्गुताम्।। (नीतिशतकम्- 9)
kṛmikulacitaṁ lālāklinnaṁ vigandhi jugupsitaṁ
nirupamarasarītyā khādankharāsthi nirāmiṣam|
surapatimapi śvā pārśvasthaṁ vilokya na śaṅkate
na hi gaṇayati kṣudro jantuḥ parigrahaphalgutām||
शुनकः, कृमिकुलैः व्याप्तं दन्तान्तर्जलात् आर्द्रं दुर्गन्धि जुगुप्सितं मांसलेशशून्यं रासभकीकसं, निरुपमस्वादप्रीत्या भक्षयन्, अन्तिकस्थं सुरपतिमिन्द्रमपि दृष्ट्वा न लज्जते। यतः नीचजन्तुः स्वीकृतवस्तुनः तुच्छत्वं न मनुते।
The above sloka is from Bhartrhari’s nIti satakam.
A dog, cracking with matchless relish and eagerness, a piece of fleshless bone of an ass, full of worms, moist with spittle, of a sickening evil odour, and therefore loathsome does not mind even the lord of gods (Indra) standing by him. For a mean creature does not mind the worthlessness of the object in its possession.
श्वा- a dog, निरुपमरसप्रीत्या- with an incomparable taste, कृमिकुलचितं - covered by worms, लालाक्लिन्नं – wet due to saliva (falling from the dog’s mouth), विगन्धि- bad smell, जुगुप्सितं- disgusting, निरामिषं- without any meat , खारास्थि- bone of an ass, खादन्- was eating or relishing, पार्श्वस्थं- standing beside, सुरपतिमपि- even the indra, विलोक्य – after seeing, (the dog) न शङ्कते- does not care.
क्षुद्रो- mean, जन्तुः - creature, परिग्रहे- things obtained, फल्गुताम्- worthlessness , न हि गणयति – does not mind.
कृमिकुलचितं लालाक्लिन्नं विगन्धि जुगुप्सितं
निरुपमरसरीत्या खादन्खरास्थि निरामिषम् ।
सुरपतिमपि श्वा पार्श्वस्थं विलोक्य न शङ्कते
न हि गणयति क्षुद्रो जन्तुः परिग्रहफल्गुताम्।। (नीतिशतकम्- 9)
kṛmikulacitaṁ lālāklinnaṁ vigandhi jugupsitaṁ
nirupamarasarītyā khādankharāsthi nirāmiṣam|
surapatimapi śvā pārśvasthaṁ vilokya na śaṅkate
na hi gaṇayati kṣudro jantuḥ parigrahaphalgutām||
शुनकः, कृमिकुलैः व्याप्तं दन्तान्तर्जलात् आर्द्रं दुर्गन्धि जुगुप्सितं मांसलेशशून्यं रासभकीकसं, निरुपमस्वादप्रीत्या भक्षयन्, अन्तिकस्थं सुरपतिमिन्द्रमपि दृष्ट्वा न लज्जते। यतः नीचजन्तुः स्वीकृतवस्तुनः तुच्छत्वं न मनुते।
The above sloka is from Bhartrhari’s nIti satakam.
A dog, cracking with matchless relish and eagerness, a piece of fleshless bone of an ass, full of worms, moist with spittle, of a sickening evil odour, and therefore loathsome does not mind even the lord of gods (Indra) standing by him. For a mean creature does not mind the worthlessness of the object in its possession.
श्वा- a dog, निरुपमरसप्रीत्या- with an incomparable taste, कृमिकुलचितं - covered by worms, लालाक्लिन्नं – wet due to saliva (falling from the dog’s mouth), विगन्धि- bad smell, जुगुप्सितं- disgusting, निरामिषं- without any meat , खारास्थि- bone of an ass, खादन्- was eating or relishing, पार्श्वस्थं- standing beside, सुरपतिमपि- even the indra, विलोक्य – after seeing, (the dog) न शङ्कते- does not care.
क्षुद्रो- mean, जन्तुः - creature, परिग्रहे- things obtained, फल्गुताम्- worthlessness , न हि गणयति – does not mind.
मञ्जुरामायणम् – 5
अपि भानुकुलं सनातनं कलयन्ती तमसा तिरस्कृतम् ।
जननीति ममेयमुत्थिता सहसा काचन कालयामिनी ।।
api bhānukulaṁ sanātanaṁ kalayantī tamasā tiraskṛtām|
jananīti mameyamutthitā sahasā kacana kālayāminī||
काचन कालयामिनी = One Kala raatri
सहसा = Suddenly
उत्थिता = sprang up
ममेयम् जननीति (इव) = in the form of my mother
तिरस्कृतम् = covered
तमसा = by darkeness
कलयन्ती = to destroy
सनातनं = ancient
भानुकुलं = solar dynasty
Bharatha after reaching to Ayodhya from his uncle’s place, heard the
news of the death of Dasaratha and the departure of Rama to forest.
And also he heard about the two boons, asked by his mother.
Then he says, (bharata cried) “one kAlarAtrI suddenly sprang up in
the form of my mother to envelope in darkeness, the ancient clan of
the sun - Suryavamsa.
Note: In the end of each kalpa the last night is called kAlarAtrI. It
is said to swallow the sun, along with the earth. Even the kAlarAtrI
can swallow only one sun, but here It seems to have destroyed the
entire clan of Sun.
जननीति ममेयमुत्थिता सहसा काचन कालयामिनी ।।
api bhānukulaṁ sanātanaṁ kalayantī tamasā tiraskṛtām|
jananīti mameyamutthitā sahasā kacana kālayāminī||
काचन कालयामिनी = One Kala raatri
सहसा = Suddenly
उत्थिता = sprang up
ममेयम् जननीति (इव) = in the form of my mother
तिरस्कृतम् = covered
तमसा = by darkeness
कलयन्ती = to destroy
सनातनं = ancient
भानुकुलं = solar dynasty
Bharatha after reaching to Ayodhya from his uncle’s place, heard the
news of the death of Dasaratha and the departure of Rama to forest.
And also he heard about the two boons, asked by his mother.
Then he says, (bharata cried) “one kAlarAtrI suddenly sprang up in
the form of my mother to envelope in darkeness, the ancient clan of
the sun - Suryavamsa.
Note: In the end of each kalpa the last night is called kAlarAtrI. It
is said to swallow the sun, along with the earth. Even the kAlarAtrI
can swallow only one sun, but here It seems to have destroyed the
entire clan of Sun.
श्लोकोऽयं मह्यं रोचते – 20
कू
कूटकायमपहाय नो वपुर्बिभ्रतस्त्वमसि वीक्ष्य विस्मिता ।
आप्तुमाकृतिमतो मनीषितां विद्यया हृदि तवाप्युदीयताम्।। ( 14, 94)
kūṭakāyamapahāya vapuḥ bibhrataḥ tvamasi vīkṣya vismitāḥ|
āptum ākṛtimato manīṣitāṁ vidyayā hṛdi tavāpi udīyatām||
हे भैमी, स्वेच्छामात्रेण मायानलशरीरं त्यक्त्वा निजं वपुः धारयतः अस्मान् वीक्ष्य त्वं विस्मिताऽसि। अतः स्वेच्छानुसारं शरीरं प्राप्तुं, तवापि शक्तिः उत्पद्यताम् ।
This is the 94th sloka from the fourteenth canto of naishadIya charitam of srI harsha.
The context here is: the swayamwara of DamayantI takes place. The devas Indra, varuNa, agni and yama went in the disguise of nala. But DamayantI correctly identifies nala and chooses him as her husband. The devas blessed her with the following words- ‘Oh DamayantI you look astonished to see us taking our original form discarding our disguise. You will have the boon to transform yourself into anything which you desire.’
कूटकायमपहाय - discarding the disguise, बिभ्रतः – taking the , वपुः – original form , नः – us , वीक्ष्य- seeing, हे भैमी – oh DamayantI, त्वम्- you , विस्मिताऽसि- (you are ) astonished,
अतो - Therefore ,विद्यया – by the knowledge, हृदि – in your mind, मनीषितां - desired, आकृतिम्- form, आप्तुम् – to get, तवापि- for you also, उदीयताम् – let it happen.
The poet srI Harsha beautifully explains that the greatness of devas lie in their ability to bestow virtues on ordinary people.
कूटकायमपहाय नो वपुर्बिभ्रतस्त्वमसि वीक्ष्य विस्मिता ।
आप्तुमाकृतिमतो मनीषितां विद्यया हृदि तवाप्युदीयताम्।। ( 14, 94)
kūṭakāyamapahāya vapuḥ bibhrataḥ tvamasi vīkṣya vismitāḥ|
āptum ākṛtimato manīṣitāṁ vidyayā hṛdi tavāpi udīyatām||
हे भैमी, स्वेच्छामात्रेण मायानलशरीरं त्यक्त्वा निजं वपुः धारयतः अस्मान् वीक्ष्य त्वं विस्मिताऽसि। अतः स्वेच्छानुसारं शरीरं प्राप्तुं, तवापि शक्तिः उत्पद्यताम् ।
This is the 94th sloka from the fourteenth canto of naishadIya charitam of srI harsha.
The context here is: the swayamwara of DamayantI takes place. The devas Indra, varuNa, agni and yama went in the disguise of nala. But DamayantI correctly identifies nala and chooses him as her husband. The devas blessed her with the following words- ‘Oh DamayantI you look astonished to see us taking our original form discarding our disguise. You will have the boon to transform yourself into anything which you desire.’
कूटकायमपहाय - discarding the disguise, बिभ्रतः – taking the , वपुः – original form , नः – us , वीक्ष्य- seeing, हे भैमी – oh DamayantI, त्वम्- you , विस्मिताऽसि- (you are ) astonished,
अतो - Therefore ,विद्यया – by the knowledge, हृदि – in your mind, मनीषितां - desired, आकृतिम्- form, आप्तुम् – to get, तवापि- for you also, उदीयताम् – let it happen.
The poet srI Harsha beautifully explains that the greatness of devas lie in their ability to bestow virtues on ordinary people.
प्रेमस्वरूपः - 5
स्वाम्यादेशं हननपरमप्याहरत् त्वत्समीपे
सोऽपश्यत् त्वाम् उरगशयनं कीदृगक्रूरभाग्यम्।
हेतुस्तत्र स्फटिकविमलं मानसं पश्यसि त्वं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥५॥
सोऽपश्यत् त्वाम् उरगशयनं कीदृगक्रूरभाग्यम्।
हेतुस्तत्र स्फटिकविमलं मानसं पश्यसि त्वं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥५॥
svāmyādeśaṁ hananaparamapyāharat tvatsamīpe
so'paśyat tvām uragaśayanaṁ kīdṛgakrūrabhāgyam|
hetustatra sphaṭikavimalaṁ mānasaṁ paśyasi tvaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||5||
so'paśyat tvām uragaśayanaṁ kīdṛgakrūrabhāgyam|
hetustatra sphaṭikavimalaṁ mānasaṁ paśyasi tvaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||5||
स्वाम्यादेशं – lord’s order
हननपरमपि – although it was to kill
आहरत् – brought
त्वत्समीपे – to you
सोऽपश्यत् – he saw
त्वां – you
उरगशयनं – lying on a serpent bed
कीदृक् अक्रूरभाग्यम् – What a fortune for Akrura
हेतुस्तत्र – the reason there is
पश्यसि त्वं – you see
स्फटिकविमलं मानसं – crystal clear and pure heart
Knowing very well that Kamsa’s orders were meant to bring your death, Akrura brought them to you. Despite this, how fortunate was Akrura to have seen you as Vishnu under the river! The reason there is that you see only the pure heart which is clear as a crystal. I bow to that lord who is filled with love and dark like a new rain cloud.
प्रेमस्वरूपः - 4
योत्स्ये नाहं मम गुरुजनैः सार्धमेवं ब्रुवाणम्
पार्थं बोधस्फुरितवचनैः उद्धधार स्वशिष्यम्।
आत्मारामं समरभुवि तं सारथीभूतकृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥४॥
yotsye nāhaṁ mama gurujanaiḥ sārdhamevaṁ bruvāṇam
pārthaṁ bodhasphuritavacanaiḥ uddhadhāra svaśiṣyam|
ātmārāmaṁ samarabhuvi taṁ sārathībhūtakṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||4||
पार्थं बोधस्फुरितवचनैः उद्धधार स्वशिष्यम्।
आत्मारामं समरभुवि तं सारथीभूतकृष्णं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥४॥
yotsye nāhaṁ mama gurujanaiḥ sārdhamevaṁ bruvāṇam
pārthaṁ bodhasphuritavacanaiḥ uddhadhāra svaśiṣyam|
ātmārāmaṁ samarabhuvi taṁ sārathībhūtakṛṣṇaṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||4||
योत्स्ये नाहं – I will not fight
मम गुरुजनैः सार्धम् – with my gurus
एवं ब्रुवाणम् पार्थं – thus spoke pArtha
बोधस्फुरितवचनैः – with enlightening words
उद्धधार – uplifted
स्वशिष्यम् – his disciple
आत्मारामं – one who revels in the Self
समरभुवि - on the battlefield
तं सारथीभूतकृष्णं – that krishna who became a charioteer
With enlightening words, you uplifted the spirits of your disciple Arjuna who said, “I will not fight with my preceptors”. I bow to that Krishna who revels in the Self, yet, became charioteer for Arjuna on the battlefield.
शास्त्रं वदति – 15
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.
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.
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