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श्लोकोऽयं मह्यं रोचते - 68

Sun, 08/27/2017 - 04:58
ती
तीर्थे तोयव्यतिकरभवे जह्नुकन्यासरय्वो-
र्देहत्यागादमरगणनालेख्यमासाद्य सद्यः।
पूर्वाकाराधिकचतुरया सङ्गतः कान्तयासौ
लीलागारेष्वरमत पुनर्नन्दनाभ्यन्तरेषु॥ रघुवंशः ८-९५॥
tīrthe toya-vyatikara-bhave jahnu-kanyā-sarayvo-
rdeha-tyāgād-amaragaṇanā-lekhyam-āsādya sadyaḥ।
pūrvākārādhika-caturayā saṅgataḥ kāntayāsau
līlāgāreṣvaramata punar-nandanābhyantareṣu॥

अजविलापसर्गे अन्तिमश्लोकः अयं मया विश्रान्तिपूर्वं पठितः आसीत्।

सर्गेऽस्मिन् इन्दुमत्याः मरणं सम्भवति अजश्च तस्याः अदर्शनं स्वस्य तया विना जीवनमिति द्वेपि स्थिती षड्विंशति श्लोकेषु वर्णिते। यद्यपि लघ्वी सा कथा पठितॄणां मनसि गाढं भावम् जनयति। विलापानन्तरं वसिष्ठमहर्षिः शिष्यद्वारा लघुसन्देशं प्रेष्यति -
मरणं प्रकृतिः शरीरिणां विकृतिर्जीवितमुच्यते बुधैः।
क्षणमप्यवतिष्ठते श्वसन्यदि जन्तुर्ननु लाभवानसौ॥
आत्मनात्मविवेकी त्वम् समाश्वसिहीति। तदनन्तरम् अजस्तु दशरथे राज्यधुरं न्यस्य गङ्गासरय्वोः तीरे देहं तत्याज। यदि कालिदासः एवं समापयिष्यत् तर्हि रसविच्छित्तिः अभविष्यत्। अतः अजः इन्दुमत्या सह स्वर्गनन्दवने अरमत इत्युक्त्वा सर्गं समापयति। "Happy Ending" इत्यतः प्रथमम् अवदम् "विश्रान्तिपूर्वं मया पठितः श्लोकः" इति।
Categories: Learning Sanskrit

द्वेषो मोक्षश्च - Hatred and Moksha

Mon, 04/17/2017 - 03:20
(For want of a better word, I use moksha to indicate the highest goal that anyone wishes to achieve in life - liberation from the cyclic existence of birth and rebirth.)

सर्वेषां जनानां जीवनाधारभूताः धर्मार्थकाममोक्षाः इति चत्वारः पुरुषार्थाः। तेषु मोक्षश्च परमपुरुषार्थया सर्वैः अङ्गीक्रियते। कश्च सः मोक्षः? केन प्रकारेण वा प्राप्यते? इति प्रश्नानाम् उत्तरसमये शास्त्रकाराः मोक्षस्वरूपतत्प्राप्तिमार्गवर्णनद्वारा स्वमतस्थापनम् अकुर्वन्।
Every system of philosophy attempts to explain moksha and the methods to attain it in their own way. Moksha is universally accepted as the most important among the purusharthas that everyone strives for in one's life.

Bhakti plays a very important role in this path to moksha. Worshiping the Lord, meditating upon him, loving him, enjoying his qualities and immersing oneself in his stories are some of the ways in which people show their bhakti to the Lord.

In the 7th skandha of Srimad Bhagavatam, Yudhishthira perplexed by Sisupala attaining moksha asks how a person filled with so much of hatred towards Krishna could attain the highest state. Does this not promote an opposing standpoint to Shastras about पुण्य and पाप - we incur पाप by abusing the lord?

अहो अत्यद्‍भुतं ह्येतद् दुर्लभा एकान्तिनामपि ।
वासुदेवे परे तत्त्वे प्राप्तिश्चैद्यस्य विद्विषः ॥ ७।१।१५ ॥
द्वेषयुक्तेन चैद्यभूपतिना शिशुपालेन कथं योगिदुर्लभं वासुदेवसायुज्यं प्राप्यते इति विस्मितः युधिष्ठिरः।

Narada responds, "Krishna is bound by sentiments of abuse, praise, worship and scorn. In effect, Krishna is neither angry by abuse nor pleased by worship. In fact Sisupala was so consumed by the thoughts of Krishna that he attained moksha"

इदं शरीरं निन्दास्तुत्यादीनां विषयभूतमिति अविवेकिनामाशयः। लोके मनुष्याणां देहाभिमानिनाम्, अहं मम इति वैषम्यस्त्वात्,  'मम इयं निन्दा, अहम् अनेन निन्दितः', अतः हिंसाकारिषु हिंसाचरणम् साध्यम्। किन्तु, भगवतः कृष्णस्य तादृशाभिमानरहितत्वात् 'अहं निन्दितः अनेन' इति चिन्ता न उत्तिष्ठेत्।
In fact, Narada goes to the extent of saying -
यथा वैरानुबन्धेन मर्त्यः तन्मयतां इयात् ।
न तथा भक्तियोगेन इति मे निश्चिता मतिः ॥ २६ ॥
By bhakti one cannot achieve such intense absorption in thought of the Lord as one can through enmity toward Him. That is my firm belief.

Narada then lists various sentiments through which people have attained moksha or enjoyed the presence of Lord Krishna.

कामाद् द्वेषाद् भयात् स्नेहाद् यथा भक्त्येश्वरे मनः ।
आवेश्य तद् अघं हित्वा बहवः तद्‍गतिं गताः ॥ २९ ॥
गोप्यः कामाद् भयात् कंसो द्वेषात् चैद्यादयो नृपाः ।
सम्बन्धाद् वृष्णयः स्नेहाद् यूयं भक्त्या वयं विभो ॥ ३० ॥
Love - Gopis
Fear - Kamsa
Hatred - Sisupala
Association - Yadavas
Friendship - You all (Pandavas)
Bhakti - We (Sages like Narada)

Of course, we should not take this literally and start hating the lord. The key to this long winding approach is तन्मयत्वम् - complete absorption in the thought of Krishna. 
Categories: Learning Sanskrit

Comparison and Superlative

Fri, 12/16/2016 - 05:01
दशकुमारचरिते पठितं मया - "सकलभूपालकुलस्य मध्ये तेजोवरिष्ठो गरिष्ठो भवान् अद्य ..." इति। मम छात्रा एका माम् अपृच्छत् - "श्रेयान्" इति शब्दः अपि एवं भवति किमिति। (उत्तरं लेखस्यान्ते वर्तते।) काञ्चन शब्दान् अनालोच्यैव उपयोजयामो वयम् दैनन्दिने संस्कृते।

वरिष्ठः गरिष्ठः इति यदा अपठम् तदा कुचेलोपाख्यानस्मरणम् अभूत् मनसि। कृष्णसखा कुचेलः ब्रह्मविद्वरिष्ठः इत्युक्तं श्रीशुकेन।

            कृष्णस्यासीत् सखा कश्चित् ब्राह्मणो ब्रह्मवित्तमः
            विरक्त इन्द्रियार्थेषु प्रशान्तात्मा जितेन्द्रयः॥
                                                        (श्रीमद्भागवतम् स्क० १० अ० ८० श्लो ६)

अत्र श्रीविद्यरण्यस्वामिना विरचिते जीवन्मुक्तिविवेके ब्रह्मवेत्तॄणामपि तारतम्यं विद्यते इति दर्शयति -

तदेव तारतम्यमभिप्रेत्य श्रूयते - *आत्मक्रीड आत्मरतिः क्रियावानेष
ब्रह्मविदां वरिष्ठः* - इति ।
अत्र चत्वारः प्रतीयन्ते - *ब्रह्मवित् *प्रथमः , *ब्रह्मविद्वरो
*द्वितीयः , *ब्रह्मविद्वरीयान्
*तृतीयो , *ब्रह्मविद्वरिष्ठः *चतुर्थः । त एते सप्तसु योगभूमिषु चतुर्थीं
योगभूमिमारभ्य क्रमेण भूमिचतुष्टयं प्राप्ता - इत्यवगन्तव्यम् । (source, because I have not had the opportunity to look at the original)
तरप् तमप् इति द्वौ प्रत्ययौ अतिशयार्थे उपयुज्येते। द्वयोः वस्तुनोः एकम् अतिशयेन वर्तते इति दर्शयतुं तरप् उपयुज्यते। वस्तूनां समूहे एकमेव अतिशयेन वर्तते इति विवक्षायां तमपि उपयुज्यते। उदाहरणाय -

अजः क्षिप्रः जन्तुः। सिंहोऽपि क्षिप्रः। अजसिंहयोः सिंहः क्षिप्रतरः। किन्तु सर्वेषु चतुष्पदेषु जन्तुषु चित्रव्याघ्रः (cheetah) क्षिप्रतमः।

इदमेव "ईयसुन् इष्ठन्" इति द्वाभ्यां प्रत्ययाभ्यामपि वक्तुं शक्यते। यथा -

अजः क्षिप्रः।
अजसिंहयोः सिंहः क्षेपीयान्।
सर्वजन्तुषु चित्रव्याघ्रः क्षेपिष्ठः।

श्रेयस् इति शब्दमञ्जर्यां दृष्टश्शब्दः वस्तुतः प्रशस्य + ईयसुन्, श्र आदेशेन, श्रेयस् इति प्रातिपदिकम्, श्रेयान् श्रेयांसौ श्रेयांसः इति शब्दप्रक्रिया च भवति।

मन्त्री प्रशस्यः।
राजामन्त्रिणोः राजा श्रेयान्।
सर्वेषु मनुष्येषु विद्वान् श्रेष्ठः।
Categories: Learning Sanskrit

श्लोकोऽयं मह्यं रोचते - 67

Sat, 03/12/2016 - 08:14
ति
तिसृभिस्त्वमवस्थाभिर्महिमानमुदीरयन्|
प्रलयस्थितिसर्गाणामेकः कारणतां गतः॥ २-६॥ कुमारसम्भवः॥tisṛbhistvamavasthābhirmahimānamudīrayan |
pralayasthitisargāṇāmekaḥ kāraṇatāṁ gataḥ || 2-6॥ Kumarasambhava
एकः त्वम् = Existing as only one (before creation)तिसृभिः अवस्थाभिः = with the help of 3 statesमहिमानम् = greatnessउदीरयन् = showing, manifestingप्रलय-स्थिति-सर्गाणाम् = for destruction, sustenance and creationकारणताम् = causal factorगतः = becameManifesting your might by the three forms, you who existed alone before creation became the cause of the creation, protection and destruction of the worlds.
In Kumarasambhava 2nd Canto, the devas approach Lord Brahma to seek a solution for the atrocities done by Tarakasura. This sloka is one of the many slokas in praise of Lord Brahma. The greatness of Kalidasa is that he sees the brahman is all deities - Brahma, Vishnu and Siva. The advaitin that he was, Kalidasa describes Siva as the Brahman in the same canto sl. 58 स हि देवः परं ज्योतिस्तमःपारे व्यवस्थितम्।परिच्छिन्नप्रभावर्द्धिर्न मया न च विष्णुना॥ २-५८॥ 
and Vishnu as the cause for creation, protection and destruction of the world, in Raghuvamsa canto 10 sl. 16नमो विश्वसृजे पूर्वं विश्वं तदनु बिभ्रते।अथ विश्वस्य संहर्त्रे तुभ्यं त्रेधास्थितात्मने॥ १०-१६॥
Categories: Learning Sanskrit

वैराग्यपञ्चकम् - 6

Sun, 08/17/2014 - 08:42
नास्ति पित्रार्जितं किञ्चिन्न मया किञ्चिदार्जितम्।
अस्ति मे हस्तिशैलाग्रे वस्तु पैतामहं धनम्॥

 पित्रा = by father, आर्जितं = earned, किञ्चित् = little, नास्ति = not, मया = by me, किञ्चित् = a little, आर्जितं = earned, न=not, हस्तिशैलाग्रे = at the top of the mountain called hasthigiri, वस्तु = property, पैतामहं = earned by forefathers (brahma), धनम् = wealth , मे = for me, अस्ति = is there.

I have neither earned anything nor do I possess any ancestral wealth earned by my father. Yet, I have a great treasure which was earned by my forefathers, which is that Supreme entity residing at the top of the hastigiri – Lord Varadaraja.

I have only tried to give a very brief outline about वैराग्यपञ्चकम्. Pondering deeply on these slokas, one can unearth a wealth of knowledge. Life's lessons are best taught thro' brevity of expression.

This small set of slokas has been rendered by Srimad Andavan Sri Ranganatha Divyamani Padhuka Sevaka Sri RangaRamanuja Maha Desikan.
Categories: Learning Sanskrit

वैराग्यपञ्चकम् - 5

Thu, 08/14/2014 - 21:31
शरीरपतनावधि प्रभुनिषेवणापादनात् अबिन्धनधनञ्जय प्रशमदं धनं दन्धनम्।
धनञ्जयविवर्धनं धनमुदूढगोवर्धनं सुसाधनम्बाधनं सुमनसां समाराधनम्॥

अप् इन्धन = fuel of water धनञ्जय= abdominal प्रशमदम् = quenches,धनम् =wealth शरीर पतन अवधि = till the death प्रभुनिषेवण अपादनात् =by saluting the kings/masters दन्धनम् =not use(useless) विवर्धनम् =supported,धनञ्जय=Arjuna उदूढगोवर्धनं=one who lifted the govardhan mountain, सुमनसां=by noble minded, समाराधनम्=which gives happiness सुसाधनम्=good instrument अबाधनम् =cannot be destroyed(imperishable) धनम्=wealth

The wealth acquired through lifelong service to lord, which quenches the abdominal fire fueled by water is useless. But the wealth which supported Arjuna, which lifted the mountain – Govardhan, which is easily attained and is easily worshiped by the noble minded people is the one that is imperishable.

Desika shows the difference between material prosperity and spiritual felicity. The supreme goal that everybody should strive for is the Lord Krishna himself which the imperishable wealth.
Categories: Learning Sanskrit

वैराग्यपञ्चकम् - 4

Thu, 12/19/2013 - 01:21
दुरीश्वरद्वार बहिर्वितर्दिका दुरासिकायै रचितोऽयमञ्जलिः।
यदञ्जनाभं निरपायमस्ति मे धनञ्जयस्यन्दनभूषणं धनम्॥
यत् =why, अभञ्जन आभम् = the colour of collyrium निरपायम् =everlasting,धनञ्जय =of arjuna,स्यन्दन भूषणम् =adorned the chariot ,धनम् =wealth, दुरीश्वर= petty kings, द्वार =door, बहिर्वितर्दिका =front yard,(tatio)porch. दुरासिकायै =sitting on अयम् अञ्जलिः=this folded hand, रचितः=written.

Let my salutaion be to the cheap act of sitting on the porch of petty kings. I have that wealth which is dark like the collyrium,which is inexhustible and which adorned the chariot of arjuna.

The wealth that Desika talks of is Lord Krishna / Narayana who resides in the mind of the poet. He would rather stand at the doorstep of vaikuntha than that of kings.
Categories: Learning Sanskrit

वैराग्यपञ्चकम् - 3

Fri, 10/04/2013 - 21:14
ज्वलतु जलधि-क्रोड-क्रीडत्कृपीडभव-प्रभा-प्रतिभट-पटु-ज्वालामालाकुलो जठरानलः।
तृणमपि वयं सायं संफुल्लमल्लिमतल्लिका परिमलमुचा वाचा याचामहे न महीश्वरान्॥ 
जठरानलः=Jataragni, जलधिक्रोड=in the middle of the ocean, क्रीडत् = playing, कृपीडभव=vatavamukagni, प्रभा= lusture, प्रतिभट=opposite side, पटुज्वाला=flames, माला आकुलः=like a row, ज्वलतु= let burn, वयं सायं= we in the evening संफुल्ल=well bloomed, मल्लि मतल्लिका=jasmine, परिमलमुचा=with good fragrants, वाचा=words, महीश्वरान्=kings, तृणमपि=even a grass, न= never,याचामहे=beg.

There is a fire called “vatava mukaagni”( fire in the form of a horse face) in the middle of an ocean, which evaporates the water, thereby preventing it from flooding the earth. Similarly, there is a fire that burns the food in our stomach and we need to eat to feed that fire. The poet says, 'let the Jataraagni burn with many flames. Even then we will never beg, even a piece of grass, from a king. The words that praise the lord are fragrant like evening jasmine.
Categories: Learning Sanskrit

श्लकोऽयं मह्यं रोचते – 66

Tue, 09/03/2013 - 10:58


ता
तावत् भयाद्धि भेतव्यं यावद्भयमनागतम् ।आगतं तु भयं वीक्ष्य प्रहर्तव्यमभीतवत् ॥

One has to be nervous of an impending and fearful occurrence , but once it occurs he should cease to be nervous and face it directly.
Categories: Learning Sanskrit

वैराग्य पञ्चकम् - 2

Fri, 10/26/2012 - 18:09
सिलं किमनलं भवेदनलमौदरम् बाधितुम् पयः प्रसृतिपूरकम् किमु न धारकम् सारसम्।
अयत्न मलमल्लकम् पथि पटच्चरम् कच्चरम् भजन्ति विबुधा मुधा ह्यहह कुक्षितः कुक्षितः॥

सिलं = plough/field
औदरं = stomach
अनलं =fire (jataraagni) / grains of different plants
बाधितुं = to subside
भवेत् किं = not enough?
प्रसृति पूरकं =hand full of
सारसं=pond water
धारकं= to sustain
किमु न =not enough?
पथि=on the way
कच्चरं =dirty
पटच्चरं =piece of cloth
अयत्न=effortless
मलमल्लिकं =loincloth
विबुधाः = scholars
कुक्षितः= kings/for the sake of stomach
मुधा = useless
भजन्ति हि =praising
अहह= oh alas....

Is it not enough to quench the fire of hunger with a few rice grains from the fields? Is not a handful of water from a lake enough to sustain oneself? Does not a dirty piece of cloth found on the roadside serve as a loincloth to keep one's modesty? Alas! even the wise resort to petty kings for the sake of their stomachs.

Food, water and cloth are grouped together and called "BASIC" necessities of life. If scholars who pursue knowledge for moksha resort to begging kings, what to say of common men!
Categories: Learning Sanskrit

श्रीमद्भागवतपुराणकथाः - प्रह्लादस्तुतिः - ५

Tue, 06/19/2012 - 05:00

नैषा परावरमतिर्भवतो ननु स्याज्जन्तोर्यथात्मसुहृदो जगतस्तथापि ।
संसेवया सुरतरोरिव ते प्रसादः सेवानुरूपमुदयो न परावरत्वम् ॥7.9.27 नैषा —not this
परावरमति: —discrimination of higher or lower
भवतो — of Your Lordship
ननु — indeed
स्यात् — there can be
जन्तोः— of ordinary living entities
यथा— as
आत्मसुहृदो — of one who is the friend
जगत:— of the whole material world
तथापि — but still (there is such a demonstration of intimacy or difference)
संसेवया — according to the degree of service rendered by the devotee
सुरतरोरिव — like that of the wish-yielding tree
ते प्रसादः —Your blessing
सेवानुरूपम् — according to the category of service one renders to the Lord
उदयः— manifestation
न परावरत्वम् — not discrimination due to higher or lower levels.Prahlada says:  O Lord, You do not have discrimination as superior and inferior, of those who seek your refuge.  You consider one and all as the same, You are everyone's friend.   Indeed You are like the wish yielding tree which just grants the wishes of the one who asks of it, without judging them.The Prahlada stuti is truly magnificent. Each and every sloka in this stuti (43 slokas ) is a gem. The verses here are some of my favourite. How grateful Prahlada must have been to have his torture and death-threats removed by the Lord! But to start with he never did have a doubt in his mind about being saved. He was always unperturbed just as a true ज्ञानी.
Categories: Learning Sanskrit

श्रीमद्भागवतपुराणकथाः - प्रह्लादस्तुतिः - ४

Sun, 06/17/2012 - 05:00

बालस्य नेह शरणं पितरौ नृसिंह नार्तस्य चागदमुदन्वति मज्जतो नौः ।तप्तस्य तत्प्रतिविधिर्य इहाञ्जसेष्ठस्तावद् विभो तनुभृतां त्वदुपेक्षितानाम् ॥7.9.19 नृसिंह — O my Lord Nṛsiḿha न इह शरणं पितरौ — the father and mother are not shelter (protection) in this worldबालस्य — of a little child न — norअगदं — medicine उदन्वति — in the water of the oceanआर्तस्य च — of a person suffering from some disease नौः — the boat मज्जतः — of a person who is drowning तप्तस्य— of a person suffering from a condition of material miseryतत्प्रतिविधिः— the counteraction (invented for stopping the suffering of material existence)यः इष्टः — that which is accepted (as a remedy)इह — in this material worldअञ्जसा — very easilyतावत् — similarlyविभो — O my Lord, O Supremeतनुभृताम् — of the living entities who have accepted material bodiesत्वत्-उपेक्षितानाम् — who are neglected by You and not accepted by You.For those who are neglected by the Lord, there is indeed no refuge.  Their remedy may be temporarily beneficial but certainly of an impermanent nature.  For the parents cannot protect the child, a doctor or medicine cannot save the sick nor can a boat save the drowning man.   
Categories: Learning Sanskrit

श्रीमद्भागवतपुराणकथाः - प्रह्लादस्तुतिः - ३

Sun, 06/17/2012 - 05:00

नैवात्मनः प्रभुरयं निजलाभपूर्णो मानं जनादविदुषः करुणो वृणीते ।यद्यद् जनो भगवते विदधीत मानं तच्चात्मने प्रतिमुखस्य यथा मुखश्रीः ॥7.9.11 अयं प्रभुः — this Lordनिजलाभपूर्णः — is always satisfied in Himself करुणः —Who is so kind to the foolish, ignorant personवृणीते — acceptsमानम् — respectजनात् — from a personअविदुषः — who does not know ( that the aim of life is to please the Supreme Lord)नैव आत्मनः — not for His personal benefitयत् यत् — whateverजनः— a personभगवते — unto the Supreme Personality of Godheadविदधीत — may offerमानं — worshipतत् च — that indeedआत्मने —is for his own benefitयथा — just asमुखश्रीः— the decoration of the face.प्रतिमुखस्य — (shows up as )the reflection of the face in the mirrorIndeed, the Supreme benevolent God accepts the worship of his devotee for the devotee's own benefit as He does not require any thing from anybody.  Just as a beautiful decorated face in turn shows up a beautiful decorated reflection so also, devotion unto the Lord reflects itself as His manifold blessings.  
Categories: Learning Sanskrit

श्रीमद्भागवतपुराणकथाः - प्रह्लादस्तुतिः - २

Fri, 06/15/2012 - 05:00
मन्ये धनाभिजनरूपतपःश्रुतौजस्तेजःप्रभावबलपौरुषबुद्धियोगाः ।नाराधनाय हि भवन्ति परस्य पुंसो भक्त्या तुतोष भगवान् गजयूथपाय ॥7.9.9मन्ये — I think धन— richesअभिजन— aristocratic familyरूप— personal beautyतपः— austerityश्रुत— knowledge from studying the Vedasओज: — sensory prowessतेजः— bodily effulgenceप्रभाव— influenceबल— bodily strengthपौरुष— diligenceबुद्धि— intelligenceयोगाः — mystic powerनाराधनाय भवन्ति — are not for satisfyingपरस्य पुंसो — Supreme Personality of Godhead हि — indeed भगवान् — the Supreme Personality of Godhead तुतोष — was satisfied भक्त्या — simply by devotional serviceगजयूथपाय— unto the King of elephants (Gajendra).Indeed, one's education, beauty and other superficial 'qualifications' would not please the Supreme Being.  Is not the Lord endowed with all glory, so  would He be stunned by the presence of but a fraction of these?  Only when arrogance on possessing beauty, strength etc take a back seat and  sincere devotion and love surface, does he/she become endearing to the Lord.
Categories: Learning Sanskrit

श्रीमद्भागवतपुराणकथाः - प्रह्लादस्तुतिः - १

Wed, 06/13/2012 - 12:49
The most celebrated and oft repeated story from Srimad Bhagavatam is the story of Prahlada.
The vile Hiranyakashipu, wanting to ask for death-less-ness, considering himself very smart, instead, asked for death, neither at day or at night, neither by man or beast, neither up nor down, so on and so forth. Hiranyakashipu was a great enemy of Vishnu and he had got this boon to avenge himself the death of his brother Hiranyaksha at the hands of Vishnu. It was indeed difficult to find a loophole in his boon and kill him by any creation of Lord Brahma. Having got his boon he went on to torture sages, people and divine and semi-divine beings for many yugas. Under his reign the world it seemed had forgotten Lord Vishnu. This however, as rightly pointed out by Prahlada himself (मन्ये धनाभिजनरूपतपःश्रुतौजस्तेजःप्रभावबलपौरुषबुद्धियोगाः । नाराधनाय हि भवन्ति परस्य पुंसो) did not seem to bother the Lord. Ironically Prahlada, Hiranyakashipu’s own young son was a great devotee of Lord Vishnu and refused to acknowledge the greatness of his father as Supreme Being. This irritated Hiranyakashipu and he was even ready to kill his own son to prove his superiority. Such was his hatred which had won over his पुत्रवात्सल्य. Hence he threw Prahlada in fire, out of which he came without even a singed hair; he fed him poison which did not even make him drowsy; he pushed him from the mountain-top and Prahlada did not even have a scratch! Even after witnessing these miracles, Hiranyakashipu did not even have an inkling of the greatness of the Supreme being which was supporting his son. Then came the instance when he drew out his sword and asked Prahlada, “Show me that power which is supporting you!” Prahlada replied, “the very question you ask is by that Power.” “Alright then, where is it?” “Everywhere” “Everywhere! If it is everywhere, how come I don’t see it in this pillar? Let it come and save you” So saying he struck the pillar and out came Nrsimha in all his glory. Lord Vishnu incarnated as Nrsimha exclusively for Prahlada.The little boy Prahlada was not afraid of the Lord, even though He looked gruesome and He had just killed his father. He went on to praise the Lord and thank him for his mercies.
Categories: Learning Sanskrit

श्रीमद्भागवतपुराणकथाः - ध्रुवस्तुतिः - ३ (concluded)

Fri, 03/02/2012 - 05:30
सत्याशिषो हि भगवंस्तव पादपद्मम् आशीस्तथानुभजतः पुरुषार्थमूर्तेः|
अप्येवम् आर्य भगवान् परिपाति दीनान् वाश्रेव वत्सकमनुग्रहकातरोऽस्मान्॥ 4.9.17॥
भगवन् — my Lord
तव — Your
पादपद्मम् — lotus feet
हि — certainly
सत्याशीः — real benediction
आशिषः — compared with other benedictions
तथा — in that way
अनुभजतः — for the devotees
पुरुषार्थमूर्तेः — the personification of the real goal of life
आर्य— O Lord
अनुग्रहकातरः — eager to bestow mercy
अस्मान् — upon me
परिपाति — maintains
दीनान् — the poor in heart
इव — like
वाश्रा — a cow
वत्सकम् — unto the calf
The अन्तर्यामी resides in each and every being and rejuvenates the beings with life – sight, hearing, taste and feelings. If the God within were absent, merely the body would become useless. Prince Dhruva firstly thanks the Lord for granting him the things which are “basic” and so taken for granted by many.
His anger and frustration at his younger brother and step mother was long gone or non-existent. After having seen the Lord, Dhruva expressed his gratitude for being and prayed in earnest that he may cross over the dangerous भवाब्धि: by his associations with people devout in His feet. He entreats the Merciful Lord who takes care of all his creations with kindness and thoughtfulness just as a cow would look after her new born calf.
Categories: Learning Sanskrit

श्रीमद्भागवतपुराणकथाः - ध्रुवस्तुतिः - २

Wed, 02/29/2012 - 05:30
भक्तिं मुहुः प्रवहतां त्वयि मे प्रसङ्गो भूयादनन्तमहताम् अमलाशयानाम् ।
येनाञ्जनसोल्बणमुरुव्यसनं भवाब्धिं नेष्ये भवद्गुणकथामृतपानमत्तः ॥ 4.9.11॥
अनन्त — O unlimited
मे — my
भूयात् — may it become
प्रसङ्गः — intimate association
महताम् — of the great devotees
प्रवहताम् — of those who perform
भक्तिं — devotional service
मुहुः — constantly
त्वयि — unto You
अमलाशयानाम् — whose hearts are freed from material contamination
येन — by which
नेष्ये — I shall cross
अञ्जसा — easily
उल्बणम् — terrible
भवाब्धिम् — the ocean of material existence
उरु — great
व्यसनम् — full of dangers
पान — by drinking
भवत् — Your
अमृत — nectar, eternal
गुण — transcendental qualities
कथा — pastimes

Dhruva continues with his stuti. To cross this ocean of transmigratory existence, eternal devotion to the lord and intimate association with his devotees is a necessity.
Categories: Learning Sanskrit

श्रीमद्भागवतपुराणकथाः - ध्रुवस्तुतिः - १

Mon, 02/27/2012 - 05:30
Prince Dhruva was the son of King Uttanapada. One day, he wanted to climb in his father’s lap, as his half-brother Prince Uttama had. It was afterall a big desire for a small child. When he was turned down by his step mother Suruchi, his disappointment was too much to bear. His own mother Sunithi, the first queen of Uttanapada too was helpless in reinstating that right. Hence she, a devout person advised Dhruva to seek to please Srimannarayana, the Universal father, by penance.
Even though Prince Dhruva was but five years old he decided to follow his mother’s advice in earnest and proceeded towards the forest. Sage Narada, met him on the way and knowing him to be determined to meditate upon Lord Vishnu, blessed and initiated him.
His joy when the Lord appeared before him was beyond bounds -”दृग्भ्यां प्रपश्यन् प्रपिबन्निवार्भकः” “as if drinking in the sight with his eyes”.
He fell flat in the feet of the Lord and proceeded to praise Him:

योऽन्तः प्रविश्य मम वाचमिदं प्रसुप्तां सञ्जीवयत्यखिलशक्तिधरः स्वधाम्ना ।
अन्यांश्च हस्तचरणश्रवणत्वगादीन् प्राणान्नमो भगवते पुरुषाय तुभ्यम् ॥4.9.6॥
यः — the Supreme Lord who
अखिलशक्तिधरः — possessing universal energy
प्रविश्य — entering
अन्तः — within
मम — my
वाचम् — words
सञ्जीवयति — rejuvenates
इमाम् — all these
प्रसुप्ताम् — which are all inactive or dead
स्वधाम्ना — by His internal potency
अन्यान् च — other limbs also
हस्त-चरण-श्रवण-त्वक्-आदीन् — like hands-legs-ears-skin, and so on
प्राणान् — life force
नमः— let me offer my obeisances
भगवते — unto the Supreme Personality of Godhead
पुरुषाय — the Supreme Person
तुभ्यम् — unto You.
Categories: Learning Sanskrit

ब्राह्मणाः भोजनप्रियाः!

Sat, 02/25/2012 - 07:37
When I was trying to think of an equivalent for the word "misconception" in sanskrit, some of the words that came up were
  • अयथार्थः - loosely translated as 'false'
  • विपर्यय - reversed, inverted, opposite hence erroneous knowledge
  • तर्कः - this is very specific to तर्कशास्त्र - hypothetical reasoning/confutation
  • मूढग्राह - this term I came upon at a website. I liked it immediately.
More often than not, misconceptions are based on ideas that have been handed down without the thinking that goes along with it. One such is the title of this post "ब्राह्मणाः भोजनप्रियाः!"
Sri Rama Shastri was very famous for thinking and providing out of the box explanations for some simple stuff. He has given a wonderful twist to this expression.
"ब्राह्मणाः भो! जनप्रियाः"
A brahmin's work, as enumerated by Manu, was यजनं, याजनम्, अध्ययनम्, अध्यापनं, दानं, प्रतिग्रहः, च। Each one of these was designed with the welfare of the whole world in mind. A brahmin performed sacrifices for लोकक्षेम, he helped others to perform sacrifice. He studied in order to teach others. He accepted donation in order give more in charity.
अत एव, भोः जनाः, जनप्रियान् ब्राह्मणान् भोजनप्रिया इति मूढबुद्धिं त्यजन्तु।
Categories: Learning Sanskrit

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