Sanskrit Quiz - 5

भारतीय-ऐतिहासिक-कथासु पञ्च जनाः एव मृत्युदर्शनात् परं जीवन्तः आसन् इति प्रसिद्धम्। के ते?

In Indian mythological stories only five people are famous for being alive even after meeting death. Who are they?

Send the answers to aarathi.bala@gmail.com

शास्त्रं वदति -33

Saastram speaks – 33

प्रियो भवति दानेन प्रियवादेन चापरः ।

मन्त्रं मूलबलेनान्यो यः प्रियः प्रिय एव सः ॥

priyo bhavati dänena priyavädena cäparaù

mantram moolabalenänyo yaù priyaù priya eva saù

In this world, people remain dear to us either by receiving gifts or by our pleasing words and can also make them dear to us by the force of ritual recitation of verbal charm or spell. But people who genuinely like us will always be close to us.

दानेन- by gifts, प्रियो भवति- are close, च - and, प्रियवादेन- by pleasing words, अपरः-Others, मन्त्रं मूलबलेन – by the magic spell, अन्यः - others, यः प्रियः – one who is close, प्रिय एव सः – will always be close.

We can relate ourselves to each and every verse of the text vidura neeti

शास्त्रं वदति- 32

Saastram speaks – 32

यान्ति न्यायप्रवृत्तस्य तिर्यङ्कोऽपि सहायताम् ।

अपन्थानं तु गच्छन्तं सोदरोऽपि विमुञ्चति ॥

yänti nyäyapravåtasya tiryaìkopi sahäyatäm

apanthänam tu gacchantam sodaropi vimuïcati

If a person walks in the path of dharma even the animals would support him. But if he adopts the path of adharma, then his own brothers will desert him.

न्यायप्रवृत्तस्य- One who walks in the path of dharma or righteousness, तिर्यङ्कोऽपि- even the animals, (This word refers to animals as they go horizontally).

सहायताम् यान्ति – go for help , अपन्थानं तु- in the adharma way, गच्छन्तं- goes, सोदरोऽपि- even his own brothers, विमुञ्चति- leave.

The story of rämäyaëa will be the correct example for the above verse.Räma followed the path of virtue, hence the monkeys helped him. rävaëa adopted the wrong path so he lost the support of his own brother.

Sanskrit Quiz- 4 (Answers)

Sakuntala, Anasuya, Priyamvada, Gowtami.

शकुन्तला , अनसूया , प्रियम्वदा , गौतमी

These five are the female characters from kaalidasa's Abhignyana sakuntalam .

शास्त्रं वदति-31

Saastram speaks- 31

(This sloka is the continuation of the previous sloka)

सोऽस्य दोषो न मन्तव्यः क्षमा हि परमं बलम् ।

क्षमा गुणो ह्यशक्तानां शक्तानां भूषणं तथा ॥

soasya doño na mantavyaù kñamä hi paramam balam

kñamä guëo hi açaktänäm çaktänäm bhüñaëam tathä

That defect, however, should not be taken into consideration, as, forgiveness is a great power. Forgiveness is a virtue of the weak, and an ornament of the strong.

सः – That man(who has a forgivable nature) , अस्य- for him, दोषः- this fault or defect न मन्तव्यः- should nor care or consider, हि- because, क्षमा- forgiveness, परमं- great, बलम् – power or strength, हि – but, अशक्तानां- for an incapable or a weak person, क्षमा- forgiveness, गुणो- is virtue or a quality, शक्तानां- for capable people or for strong ones, क्षमा- forgiveness, भूषणम् – is an ornament (that embellishes or brightens their character)

‘क्षमा शस्त्रं करे यस्य दुर्जनः किं करिष्यति’ – ‘What can a wicked person do to him who carries the weapon of forgiveness in his hand.’

शास्त्रं वदति-30

Saatram speaks- 30

एकः क्षमावतां दोषो द्वितीयो नोपलभ्यते ।

यदेनं क्षमया युक्तमशक्तं मन्यते जनः ॥ (47)

ekaù kçamavatäm doñaù dvitéyo nopalabhyate

yadenam kçamayä yuktam açaktam manyate janaù

The above verse is from ‘vidura neeti’

There is only one defect in forgiving persons—‘the quality of forgiveness present in them is wrongly assumed as incapability by others’.

क्षमवतां- a person who is of a forgivable nature, एकः- only one, दोषो- defect , द्वितीयो-second , नोपलभ्यते- is not to be seen, क्षमया युक्तं - with the quality of forgiveness , एनं- him, अशक्तं- incapable , मन्यते-assume, जनः – people

.

But, great men never bother or even consider the words of those inferior men. As they very well know that the ‘positives outweigh the negatives’.

Sanskrit Quiz- 4

The letters are jumbled here:

श अ प्रि गौ कु न य त न् सू म् व मी त या दा ला

Clue: These are the four female characters from kaalidaasa’s famous drama.

Send the answers to gai1876@gmail.com

श्लोकोऽयं मह्यं रोचते – 60

जि

जितरोषरया महाधियः सपदि क्रोधजितो लघुर्जनः ।

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

jitaroñarayä mahädhiyaù sapadi krodhajito lagurjanaù

vijitena jitasya durmatermatimadbhiù saha kä virodhitä

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

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

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

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

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

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

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

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

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

श्लोकोऽयं मह्यं रोचते – 59

जा

जाने विसृष्टां प्रणिधानतस्त्वां मिथ्यापवादक्षुभितेन भर्त्रा ।

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

jäne visåñöäm praëidhänatastväm mithyäpaväda kñubhitena bharträ

tanmä vyathiñöhä viñayäntarastham präptäsi vaidehi piturniketam

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

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

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

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

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

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

श्लोकोऽयं मह्यं रोचते – 58

ज

जरेयं पिशाचीव हा जीवतो मे

वसामत्ति रक्तं च मांसं बलं च ।

अहो देव सीदामि दीनानुकम्पि

न्किमद्यापि हन्त त्वयोदासितव्यम् ॥

jareyam piçäcéva hä jévato me

vasämatti raktam ca mämsam balam ca

aho deva sédämi dénänukampin

kimadyäpi hanta tvayodäsitavyam

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

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

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

Audio format

We thank all the readers for your encouragement for this blog.We received a request from Dr.Aniruddha malpani to upload the slokas in the audio format. So, from now on we will try as much as possible to upload the slokas in the audio format as well.

वैराग्यशतकम् - विषयत्यागः - 18

अजानन् दाहात्म्यं पततु शलभस्तीव्रदहने
स मीनोऽप्यज्ञानाद्बडिशयुतमश्नुते पिशितम्।
विजानन्तोऽप्येते वयमिह विपज्जालजटिला-
न्न मुञ्चामः कामान् अहह गहनो मोहमहिमा॥18॥

ajānan dāhātmyaṁ patatu śalabhaḥ tīvradahane
sa mīno'pi-ajñānād-baḍiśa-yutam aśnute piśitam|
vijānanto'pi-ete vayamiha vipaj-jāla-jaṭilān-
na muñcāmaḥ kāmān ahaha gahano mohamahimā||18||

अजानन् - not knowing
दाहात्म्यं - its burning power
शलभः - firefly
पततु - may fall
तीव्रदहने - in the intense fire
अज्ञानात् - out of ignorance
स मीनोऽपि - the fish too
अश्नातु - may eat
पिशितं बडिशयुतम् - the fleshy bait
विजानन्तः अपि - even when we know
वयमिह - we
न मुञ्चामः - do not forsake
कामान् - desires
विपत्-जाल-जटिलान् - complicated with dangers
मोहमहिमा - power of delusion
अहह - alas!
गहनः - is inscrutable

We can excuse simple beings like fireflies and fish because it is out of ignorance that they keep falling prey. Can there be any excuse given for us human beings who are quite intelligent and have a pretty good understanding of how desires can trap us into a vicious circle of birth and rebirth? Yet, if we keep falling repeatedly into the clutches of these dangerous desires, then it shows how powerful and enigmatic delusion can be.

Sanskrit Quiz -3 (Answers)

The answers are


Raghuvamsa, Kumaarasambhavam, naishadham, Sisupaala vadham , Kiraataarjuniyam



रघुवंशः, कुमारसंभवः, नैषधम् , शिशुपालवधः , किरातार्जुनीयम्

Sanskrit Quiz – 3

The letters are jumbled here:

रा शु ष जु कु व नै र नी मा घु र ल वं सं शः भ वः धम् शि पा कि धः तार् यम्

Clue: The great poetics of Sanskrit.

Send the answers to gai1876@gmail.com

sanskrit quiz - 2 (Answers)

The answers are :


सीता , कैकेयी , कौसल्या , इन्दुमती , सुदक्षिणा



Seetha, Kaikeyi, Kousalya, Indumati, Sudakshina.


Shreevatsa R got all the answers correct .


Ujjwol Lamichhane got 4/5

Sanskrit Quiz -2

The letters are jumbled here:

यी सु सी के द कौ न् क्षि इ कै ता णा ल् दु म स ती या

Clue: Queens of Raghu kula.

Send the answers to gai1876@gmail.com

शास्त्रं वदति- 29

Saastram speaks -29

संतुष्टो भार्यया भर्ता भर्त्रा भार्या तथैव च ।

यस्मिन्नेव कुले नित्यं कल्याणं तत्र वै ध्रुवम् ॥

Happiness is ever lasting in that family, where the husband is pleased with his wife and the wife with her husband.

भर्ता – The Husband, संतुष्टो – happy , भार्यया- by the wife, तथैव च -Likewise ,भार्या- Wife, (संतुष्टो) भर्त्रा-by the husband , यस्मिन्नेव कुले – in which family, तत्र-there, नित्यं वै ध्रुवम् – always indeed, कल्याणं-prosperity or happiness,

श्लोकोऽयं मह्यं रोचते – 57

छे

छेत्तुमिन्दौ भवद्वक्त्रबिम्बविभ्रमविभ्रमम् ।

शङ्के शशाङ्कमानङ्के भिन्नभिन्नविधिर्विधिः ॥

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

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

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