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GSS Murthy's blog providing Sanskrit classical text with English translation.G S S Murthyhttp://www.blogger.com/profile/08672073311356820777noreply@blogger.comBlogger302125
Updated: 1 week 3 days ago

Invocatory Verses-11

Sat, 02/04/2017 - 15:54
मङ्गलश्लोकाः-११
This verse refers to Krishna bringing Parijata tree to please his consort Satyabhama:ओआहिअमहिवेढो जेण परूढगुणमूलतद्धत्थामो ।उम्मूलन्तेण दुमं पारोहो व्व खुडिऒ महेन्दस्स जसो ॥ १३ ॥(अवगाहितमहीवेष्टं येन प्ररूढगुणमूललब्धस्थाम ।उन्मूलयता द्रुमं प्ररोह इव खण्डितं महेन्द्रस्य यशः ॥)(You all bow to) Krishna, by whose action of up rooting the (Parijata) tree (for pleasing Satyabhama), the fame of Indra, which had surrounded the earth and whose stability was obtained by his practicing good qualities, was also torn asunder in the manner the roots of the tree were torn asunder. [Pravarasena, setubandham]
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Invocatory Verses-10

Sun, 01/22/2017 - 21:47
मङ्गलश्लोकाः-१०
The poet refers to the exploit of Krishna killing a demon in the form of a bull.पीणत्तणदुग्गेज्झां जस्स भुआ‍अन्तणिट्ठुरपरिग्गहिअम् ।रिट्ठस्स विसमवलिअं कण्ठं दुःखेण जीविअं बोलीणम् ॥ १० ॥[ पीनत्वदुर्ग्राह्यं यस्य भुजान्तनिष्ठुरपरिगृहीतम् ।अरिष्टस्य विषमवलितं कण्ठं दुःखेन जीवितं व्यतिक्रान्तम् ॥]अ : यस्य भुजान्त-निष्टुर-परिगृहीतम् अरिष्टस्य पीनत्व-दुर्ग्राह्यं विषम-वलितं कण्ठं दुःखेन जीवितं व्यतिक्रान्तं (तं नमत) ।(You all bow to) Krishna who held between his shoulders the neck of the bull-demon with great difficulty because of its girth while the life of the demon ebbed away with considerable pain. [ This verse also acts as an adjectival clause qualifying Madhumathana in verse 8.] [Pravarasena; setubandham]
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Invocatory verses- 9

Sun, 01/15/2017 - 11:12
मङ्गलश्लोकाः-९
The poet refers to the slaying of the demon Hiranyakashipu by Narasimha:दणुएन्दरुहिरलग्गे जस्स फुरन्ते णहप्पहाविच्छड्डे ।गुप्पन्ती विवला‍आ गलिअ व्व थणंसुए महासुरलच्छी ॥ १० ॥[दनुजेन्द्ररुधिरलग्ने यस्य स्फुरति नखप्रभाविच्छर्दे ।व्याकुला विपलायिता गलित इव स्तनांशुके महासुरलक्ष्मीः ॥] अ : यस्य दनुजेन्द्र-रुधिर-लग्ने नख-प्रभा-विच्छर्दे महा-असुर-लक्ष्मीः गलिते स्न्तनांशुके व्याकुला विपलायिता इव स्फुरति (तं नमत) । (You all bow to) Narasimha, whose nails smeared with the blood of Hiranyakashipu sparkled and looked like the upper garment of Goddess of prosperity of the great demon (Hiranyakashipu) slipping away while she ran away in distress. [ White nails of Vishnu which were partly smeared with the blood of Hiranyakashipu looked like the upper garment of the goddess of prosperity of the demon slipping away from her body as she ran away in distress. This is in continuation of the first stanza and acts as an adjectival clause for Madhumathana(Vishnu). It is a poetic description of the luster of Hiranyakashipu fading away as Vishnu stuck his nails into his body.]
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Invocatory Verses- 8

Sun, 01/08/2017 - 16:01
मङ्गलश्लोकाः-८
णमह अवड्ढिअतुङ्गं अवसारिअवित्थ‍अं अणोणागहिरम् ।अप्पलहुअपरिसह्णं अणाअपरमत्थपाअडं महुमहणम् ॥ १ ॥[ नमतावर्धिततुङ्गम् अप्रसारितविस्तृतम् अनवनतगभीरम् ।अप्रलघुकपरिश्लक्ष्णम् अज्ञातपरमार्थप्रकटम् मधुमथनम् ॥] अ: अवर्धित-तुङ्गम् अप्रसारित-विस्तृतम् अनवनत-गभीरम् अप्रलघुक-परिश्लक्ष्णम् अज्ञात=परमार्थ-प्रकटं मधु-मथनम् नमतAll of you bow to Vishnu, who destroyed the demon Madhu, who is tall yet never nurtured, who is broad yet never expanded, who is deep yet was never bent, who is subtle yet large and who is open yet whose real meaning is unknown. [Pravarasena, Setubandham ]
Note: The poet juxtaposes apparently contradictory qualities of Vishnu, whom the poet considers as Brahman.- - - -
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Invocatory Verses-7

Sat, 12/31/2016 - 16:31
मङ्गलश्लोकाः-७
द्रोणः पृथिव्यर्जुनभीमदूतो यः कर्णधारः शकुनीश्वरस्य ।दुर्योधनो भीष्मयुधिष्ठिरः स पायाद् विराडुत्तरगोऽभिमन्युः ॥ ९ ॥अ : यः द्रोणः पृथिवी-अर्जुन-भीम-दूतः शकुनी-ईश्वरस्य कर्णधारः दुर्योधनः भीष्म-युधिष्ठिरः अभिमन्युः उत्तरगः सः विराट् पायात् ।May that Supreme Person protect us, who showers (mercy) like a rain-bearing cloud, for whom the Bright and the Terrible act as messengers, who acts as a pilot to the Chief of birds, who is invincible and  terribly steady in battle, who excels in sacrificial performances. [ Bhasa, Pancharatram ]
Note : The poet cleverly brings out the names of many characters in the play, although the meaning of the verse is derived by interpreting the proper nouns as common nouns.- - - -
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Invocatory Verses-6

Sat, 12/24/2016 - 15:42
मङ्गलश्लोकाः-६
जयन्ति बाणासुरमौलिलालिता दशास्यचूडामणिचक्रचुम्बिनः ।सुरासुराधीशशिखान्तशायिनो भवच्छिदस्त्र्यम्बकपादपांसवः ॥ ६ ॥अ : बाण-असुर-मौलि-लालिताः दशास्य-चूडामणि-चक्र-चुम्बिनः सुर-असुर-अधीश-शिखा-अन्त-शायिनः भव-छिदः त्र्यम्बक-पाद-पांसवः जयन्ति।The dust particles under the feet of Shiva, which are caressed by the head of Bana demon, which are kissed by the orb of gems on the head of Ravana , which repose in the locks of hair of chiefs of Suras and Asuras and which cut asunder the cycle of birth and death flourish in all their glory. [ Bana, Kadambari ]
जयत्युपेन्द्रः स चकार दूरतो बिभित्सया यः क्षणलब्धलक्ष्यया ।दृशैव कोपारुणया रिपोरुरः स्वयं भयाद्भिन्नमिवास्रपाटलम् ॥ ७ ॥अ : यः क्षण-लब्ध-लक्ष्यया बिभित्सया दूरतः कोप-अरुणया दृशा एव रिपोः उरः स्वयं भयात् भिन्नम् इव चकार सः उपेन्द्रः जयति ।Vishnu, brother of Indra, who made the chest of demon Hiranyakashipu break on its own due to fear, by looking at it for just an instance with his eyes red with anger with an intent to break it flourishes in all his glory. [ Bana, Kadambari ]
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Invocatory Verses-5

Sat, 12/17/2016 - 19:35
मङ्गलश्लोकाः-५
रजोजुषे जन्मनि सत्त्ववृत्तये स्थितौ प्रजानां प्रलये तमःस्पृशे ।अजाय सर्गस्थितिनाशहेतवे त्रयीमयाय त्रिगुणात्मने नमः ॥ ५ ॥अ : प्रजानां जन्मनि रजो-जुषे स्थितौ सत्त्ववृत्तये प्रलये तमः-स्पृशे त्रिगुणात्मने सर्ग-स्थिति-नाश-हेतवे त्रयीमयाय अजाय नमः ।Salutations to the BirthlessTrinity, manifesting as three qualities of rajas (activity),sattva (knowledge and virtue) and tamas (mental darkness), causing creation, sustenanace and destruction of Beings by assuming the quality of rajas during birth, sattva during sustenance and tamas during annihilation.  [ Bana, Kadambari ]
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Invocatory Verses-4

Sat, 12/10/2016 - 15:21
मङ्गलश्लोकाः-४
वेदान्तेषु यमाहुरेकपुरुषं व्याप्य स्थितं रोदसीयस्मिन्नीश्वर इत्यनन्यविषयः शब्दो यथार्थाक्षरः ।अन्तर्यश्च मुमुक्षुभिर्नियमितप्राणादिभिर्मृग्यतेसः स्थाणुः स्थिरभक्तियोगसुलभो निःश्रेयसायास्तु वः ॥ ४ ॥अ : वेदान्तेषु यं रोदसी व्याप्य स्थितं एकपुरुषं आहुः, यस्मिन् ईश्वरः इति शब्दः अनन्य-विषयः यथार्थ-अक्षरः, यः च नियमितप्राणादिभिः मुमुक्षुभिः अन्तः मृग्यते, सः स्थिर-भक्ति-योग-सुलभः स्थाणुः वः निःश्रेयसाय अस्तु ।The Vedantas call him as the single entity pervading the Heaven and the Earth; The word “Ishvara” literally denotes him and none else; Those desirous of salvation seek him internally by controlling their breaths. May that Lord Shiva, the immovable, who is easily attainable through steady devotion, lead you all to Final Beatitude. [ Kalidasa, Vikramorvashiyam ]  
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Invocatory Verses-3

Sat, 12/03/2016 - 21:12
मङ्गलश्लोकः-३एकैश्वर्ये स्थितोऽपि प्रणतबहुफले यस्स्वयं कृत्तिवासाः कान्तासम्मिश्रदेहोऽप्यविषयमनसां यः परस्ताद्यतीनाम् ।अष्टाभिर्यस्य कृत्स्नं जगदपि तनुभिर्बिभ्रतो नाभिमानःसन्मार्गालोकनाय व्यपनयतु स वस्तामसीं वृत्तिमीशः ॥ ३ ॥अ : यः प्रणत-बहु-फले एक-ऐश्वर्ये स्थितः अपि स्वयं कृत्ति-वासाः, यः कान्ता-सम्मिश्र-देहः अपि अ-विषय-मनसां यतीनाम् परस्तात्, यस्य अष्टाभिः तनुभिः कृत्स्नं जगत् अपि बिभ्रतः न अभिमानः, सः ईशः सन्मार्ग-अवलोकनाय वः तामसीं वृत्तिं व्यपनयतु ।  Lord Shiva wears a hide for his clothing although he is endowed with all the wealth which bears abundant fruits to those who take refuge in him; He is the greatest of ascetics whose minds are devoid of sensual attractions although his body is partly that of his beloved; He is devoid of pride although he supports the entire universe through his eight-fold forms.  May He destroy your sinful activities in order to guide you in the righteous path.

Notes: The eight-fold forms of the Lord are the same as described in the previous verse. The three invocatory verses above clearly point out that Kalidasa was a worshipper of Shiva. 
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Invocatory Verses-2

Fri, 11/25/2016 - 15:36
मङ्गलश्लोकाः-२या सृष्टिः स्रष्टुराद्या वहति विधिहुतं या हविर्या च होत्रीये द्वे कालं विधत्तः श्रुतिविषयगुणा या स्थिता व्याप्य विश्वम् ।यामाहुः सर्वबीजप्रकृतिरिति यया प्राणिनः प्राणवन्तःप्रत्यक्षाभिः प्रपन्नः तनुभिरवतु  वः ताभिरष्टाभिरीशः ॥ २ ॥अ : या स्रष्टुः आद्या सृष्टिः, या विधि-हुतम् हविः वहति, या होत्री च, ये द्वे कालं विधत्तः , या श्रुति-विषय-गुणा विश्वं व्याप्य स्थिता, यां सर्व-बीज-प्रकृतिः इति आहुः, यया प्राणिनः प्राणवन्तः, ताभिः अष्टाभिः प्रत्यक्षाभिः तनुभिः प्रपन्नः ईशः वः अवतु ।The Almighty endowed with these eight perceptible forms protect  all of you. The form which was created by the creator as the first (among all) (Water); the form which carries the duly offered oblation (Fire); the form which offers the oblation (Offerer of the oblation); the two forms which support the Time (the Sun and the Moon); the form which pervades the universe and which is perceived by the ear ( Space or Ether); the form which is considered as the originator of all seeds (Earth); the form by which all beings breath ( Wind). [Kalidasa; Abhijnanashakuntalam]Notes: This invocatory verse is sung by the Stage Manager as he enters the stage at the start of the play, Abhijnanashakuntalam. Water is considered to have been created by the Lord at first before everything else. The person who offers the oblation and the fire which carries the oblation are both considered as divine forms. The Sun and the Moon provide a reference for the concept of Time. As per Hindu Philosophy, the space or ether is considered to be characterized by sound perceived by the ear. The poet refers to the forms indirectly by describing their main characteristic. - - - -
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Invocatory Verses-1

Sat, 11/19/2016 - 20:55

मङ्गलश्लोकाः-१
( Invocatory Verses )
Sanskrit poets often start their works paying obeisance to their chosen deities. An attempt is being made here to consolidate and present such verses with prose order in Sanskrit and translation in English. Notes are added where considered necessary. The name of the poet and title of the work is also given.
वागर्थाविव सम्पृक्तौ वागर्थप्रतिपत्तये ।जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ ॥ १ ॥अ : वाक्-अर्थौ-इव सम्पृक्तौ जगतः पितरौ पार्वती-परमेश्वरौ वाक्-अर्थ-प्रतिपत्तये वन्दे ।In order to gain correct perception of  words and their meanings, I bow to Parvati and Parameshvara, who are the parents of the universe and whose association with each other is similar to that of a word and its meaning. [ Kalidasa; Raghuvamsam ]
Notes : The more one ponders on this famous verse the more one perceives its profundity. The association between the word and its meaning is as permanent as the association between Parameshvara and his consort Parvati. After all Paramesvara is Ardhanarishvara, who has assimilated his consort into his own body. Just as the divine pair has created this universe, the association of word and its meaning creates the universe of the spoken and written word. - - - -
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Varadarajastava of Sri. Appayyadikshhita- 35

Sat, 11/12/2016 - 16:08
वरदराजस्तवः-३५
साम्यभ्रमादविनयेन समुन्नतस्यसव्यं तवाक्षि हरति श्रियमम्बुजस्य ।तस्यापि तां समधिकाम् तनुते यदन्यत्दाक्षिण्यमेव दनुजाहित तत्र मूलम् ॥ १०२ ॥अ : दनुजाहित ! तव सव्यं अक्षि अविनयेन समुन्नतस्य अम्बुजस्य श्रियं हरति । अन्यत् (अक्षि) तस्य अपि तां समधिकां तनुते (इति) यत् तत्र दाक्षिण्यम् एव मूलम् ।O one who is unfriendly to daanava’s ! your  left eye robs the lustre of the lotus which is proud and discourteous. If the right eye bestows a higher status to the lotus, it is because it is kind towards it. Notes: The poet plays on the word “daakshinya” which means “ rightsidedness” and also “being kind”.
पद्मानुरागजुषि लोहितकृष्णशुक्लाम्आसेदुषि प्रकृतिमादृतमीनरूपे ।श्रुत्यन्तभासिनि मदावलशैलनाथत्वल्लोचने त्वयि च भाति न मे विशेषः ॥ १०३ ॥अ : मदावल-शैल-नाथ ! पद्म-अनुराग-जुषि लोहित-कृष्ण-शुक्लां प्रकृतिम् आसेदुषि आदृत-मीन-रूपे श्रुति-अन्त-भासिनि त्वत्-लोचने त्वयि च विशेषः मे न भाति ।Lord of Hastishaila ! I do not see any difference between you and your eye. Your eye has the redness of a lotus, is red, black and white by nature, has the appearance of a fish and shines right up to the ear. You are dear to Lakshmi, you are described as red,black and white (in the Vedas), you took the form of a fish and you are seen as the ultimate goal of the Vedas.Notes: The poet cleverly uses words with double meanings to bring out the apparent similarity between the Lord and his eye.  मुक्तः प्रजापतिरयं मम दर्शनादि-त्यन्यं विधातुमनसस्तव भालजाता ।घर्माम्बुबिन्दुततिरेव किरीटमूल--प्रत्युप्तमौक्तिकततिच्छलतो विभाति ॥ १०४ ॥अ : अयं प्रजापतिः मम दर्शनात् मुक्तः इति अन्यं विधातुमनसः तव भाल-जाता घर्म-अम्बु-ततिः एव किरीट-मूल-मौक्तिक-तति-छलतः विभाति ।The group of sweat drops on your temple seems to be in the garb of the group of gems at the bottom of your crown. It looks as if you generated the sweat drops with an intention to create another Brahma as Brahma attained salvation by looking at you.Notes: The verse alludes to a story in Mahopanishat, wherein it is said that Brahma was born out of the sweat drops of Vishnu when he was meditating. It is also said that Brahma worshipped Vishnu through a horse sacrifice and Vishnu appeared at the end of the sacrifice when Brahma got salvation.
राजन्त्यनर्घमणिसङ्घमये किरीटेराजीवलोचन न नीलमणिप्रवेकाः ।आघ्राय गन्धमलिनस्तव कुन्तलानाम्अन्तः प्रवेष्टुमनसः परितो निलीनाः ॥ १०५ ॥अ : राजीवलोचन ! अनर्घ-मणि-सङ्घ-मये किरीटे नील-मणि-प्रवेकाः न राजन्ति । अलिनः तव कुन्तलानां गन्धम् आघ्राय अन्तः-प्रवेष्टु-मनसः परितः निलीनाः । Lotus-eyed Lord ! the choicest of sapphire gems on your crown which is made up of a cluster of precious gems do not shine. Bees are swarming around your lock of hair intending to enter it after smelling its fragrance.
आपादमाचिकुरमशेषमङ्ग-मानन्दवृन्दलसितं सुदृशामसीमम् ।अन्तर्मम स्फुरतु सन्ततमन्तरात्मन्अम्भोजलोचन तव श्रितहस्तिशैलम् ॥ १०६ ॥अ: अन्तरात्मन् अम्भोजलोचन ! तव श्रित-हस्ति-शैलम् आपादम् आचिकुरम् अशेषम् सुदृशाम् असीमम् आनन्द-वृन्द-लसितं अङ्गम् मम अन्तः सततं स्फुरतु ।O Lotus-eyed Lord who resides in one’s mind ! May your entire form from head to foot, residing at Hastishaila, which is accessible to ladies and realized souls and which is brimming with ultimate joy shine in my mind all the time.
इति श्री अप्पय्यदीक्षितरचितः वरदराजस्तवः समाप्तः( Thus ends the hymn on Vardaraja composed by Sri. Appayyadikshita)- - - - 
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Varadarajastava of Sri.Appayyadikshita- 34

Sat, 11/05/2016 - 16:43
वरदराजस्तवः -३४
सञ्चारशालि तव निःश्वसिते समस्त-वेदेतिहासवपुषि द्विपशैलनाथ ।नाभीसरोरुहनवारुणमण्डले चमन्ये मधुव्रतकुलं मधुविद्ययोक्तम् ॥ ९९ ॥अ : द्विप-शैल-नाथ ! मधुविद्यया उक्तं मधु-व्रत-कुलं तव समस्त-वेद-इतिहास-वपुषि निःश्वसिते नाभी-सरोरुह-नव-अरुण-मण्डले च सञ्चारशालि (इति) मन्ये । O Lord of Hastishaila ! In your breath which encompasses all the Vedas and Itihasas (historical narratives) and in the solar-orb of your lake-like navel a swarm of bees hovers around and I believe that it is the same as what is prescribed as Madhuvidya in Chandogya Upanishat. Notes: Madhuvidya refers to an elaborate metaphor that occurs in Chandogya Upanishat. The sky is the honeycomb at the centre of which the solar orb is the honey. Riks (hymns) are the bees which extract honey from the four Vedas which are the flowers. Offerings made to the fire in the form of ghee, milk etc. by reciting Riks merge with the solar orb and form the honey.
देहाद्वदन्ति जननं मुनयस्तिलानांदेवेन्द्रवन्द्यचरणाम्बुज तावकीनात् ।नारायणैतदुचितं प्रकटीकरोतिनासाभिधानमिह दिव्यतिलप्रसूनम् ॥ १०० ॥अ : देवेन्द्र-वन्द्य-चरण-अम्बुज नारायण ! मुनयः तिलानां जननं तावकीनात् देहात् (इति) वदन्ति । इह एतत् नास-अभिधानं दिव्य-तिल-प्रसूनं उचितं प्रकटीकरोति ।O Narayana, whose feet are worshipped by Indra ! sages declare that Sesamum originated from your body. Your nose which is like a sesumum flower appropriately demonstrates that.Note: Sesumum is supposed to have originated from the sweat drops of Vishnu.
नेत्रे तव क्व भगवन्क्व च पुण्डरीकंब्रूते तयोस्तदुपमानमथापि वेदः ।सर्वात्मनस्तव समाधिकवस्त्वलाभात्आकाशवत्स खलु सर्वगतत्वमाह ॥ १०१ ॥अ : भगवन् ! तव नेत्रे क्व ! पुण्डरीकं च क्व ! अथ अपि वेदः तयोः तत् उपमानं ब्रूते ! सर्व-आत्मनः तव सम-अधिक-वस्तु-अलाभात् आकाशवत् सर्व-गतत्वं आह खलु ।
Lord ! Where are your eyes, where is the lotus ! Even then, the Vedas say that your eyes are like lotus. In the absence of something equal or greater than you,  Vedas after all, declare your omnipresence to be like the sky.- - - -  
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Varadarajastava of Sri.Appayyadikshita-33

Sat, 10/29/2016 - 16:20
वरदराजस्तवः -३३
सिद्धौषधं जयति तेऽधररत्नपात्रेतापत्रयी झटिति मुञ्चति येन सिक्तम् ।मन्ये तुषारकिरणं गुणलेशयोगात्अस्यैव वारिजविलोचन कल्कपुञ्जम् ॥ ९६ ॥अ : वारिजविलोचन ! ते अधर-रत्न-पात्रे सिद्ध-औषधं जयति येन सिक्तं तापत्रयी झट् इति मुञ्चति । गुण-लेश-योगात् तुषार-किरणं अस्य एव कल्क-पुञ्जं मन्ये ।O Lotus-eyed ! In the cup of your gem-like lips there is a sure medicine, soaked with which the threefold afflictions of life quickly vanish. I believe that having a little of the quality of this elixir, the rays of moon are the sediments of this elixir.    
आतन्वतामवयवेषु गतागतानियुक्तात्मनां वरद यौवतचक्षुषां च ।विश्रान्तिभूर्विधुकरप्रकरावदातामन्दस्मितच्छविरियं तव मां पुनातु ॥ ९७ ॥अ : अवयवेषु गत-आगतानि आतन्वतां युक्त-आत्मनां यौवत-चक्षुषां च विश्रान्ति-भूः तव इयं विधु-कर-प्रकर-अवदाता  मन्दस्मित-छविः मां पुनातु ।May the lustre of your smile as white as the rays of the moon, which acts as a resting place for the realized souls and the eyes of youthful persons who roam (ruminate) over your limbs purify me.
निःश्वासमन्दमलयानिलकन्दलेननिर्हारिणा बहुतरेण च सौरभेन ।नासापुटौ नलिनलोचन ते मनोज्ञौमन्ये सदैव मधुमाधवयोर्निवासौ ॥ ९८ ॥अ : नलिन-लोचन ! निःश्वास-मन्द-मलय-अनिल-कन्दलेन निर्हारिणा बहुतरेण सौरभेन च ते मनोज्ञौ नासा-पुटौ मधु-माधवयोः सदा एव निवासौ इति मन्ये ।O Lotus-eyed  ! I surmise from your exhaled breath which is soft like new shoots and the fragrance that diffuses to distances that your beautiful nostrils are permanent abodes of the two months of the spring.
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Varadarajastava of Sri.Appayyadikshita- 32

Sat, 10/22/2016 - 18:35
वरदराजस्तवः -३२
बिम्बस्तवायमधरः प्रतिबिम्बनेनयुक्तं सदा युवतिमानसदर्पणेषु ।बिम्बाधरः कविभिरीश्वर वर्ण्यसे त्वम्एतावतैव न तु तुच्छफलोपमानात् ॥ ९३ ॥अ : ईश्वर ! तव अयम् अधरः युवति-मानस-दर्पणेषु प्रतिबिम्बनेन बिम्बः (इति) युक्तम्। त्वं कविभिः बिम्बाधरः एतावता एव वर्ण्यसे न तु तुच्छ-फल-उपमानात् । Lord ! it is proper that your lower lip is called “bimba”(an image) as it is reflected in mirrors called minds of young ladies. Poets describe you as one having “bimba adhara” only because of this and not as one having the lower lip like the “bimba” fruit, which simile lowers the divinity of your lip.Note : Poets normally liken red lips to the “bimba” fruit. The poet indicates that it is not a proper simile to be applied to Lord’s lips and interprets the word “bimbaadhara” in an imaginative manner.  
विद्यामयेषु तव निःश्वसितेष्वपूर्वंविद्याविशेषमिव शिक्षितुमन्तरात्मन् ।वाण्याः सदा तव मुखाम्बुरुहे वसन्त्याःकायप्रभेव लसति स्मितचन्द्रिका ते ॥ ९४ ॥अ :अन्तरात्मन् ! तव विद्यामयेषु निःश्वसितेषु अपूर्वं विद्या-विशेषम् शिक्षितुम् इव ते स्मित-चन्द्रिका तव मुख-अम्बुरुहे सदा वसन्त्याः वाण्याः काय-प्रभा इव लसति । O Lord residing in the minds of beings ! your moonlight-like smile shines as if it is the radiance of the body of Saraswati residing permanently in your lotus-like face trying to teach a branch of knowledge , not known previously, in your breaths which are replete with all knowledge.Note :  Appayyadikshita in his commentary quotes to say that Lord’s breath contains Rik,Yajus,Saama Vedas.  
तापत्रयौषधवरस्य तव स्मितस्यनिःश्वासमन्दमरुता निबुसीकृतस्य ।एते कडङ्गरचया इव विप्रकीर्णाजैवातृकस्य किरणा जगति भ्रमन्ति ॥ ९५ ॥अ : एते जैवातृकस्य किरणाः तव निःश्वास-मन्द-मरुता निबुसीकृतस्य  ताप-त्रय-औषध-वरस्य तव स्मितस्य विप्रकीर्णा कडङ्गर-चयाः इव जगति भ्रमन्ति ।These rays of the moon wander on the earth as if they form the heaps of chaff of your smile, which acts as the best medicine for the three afflictions(“taapatraya”), after being dechaffed by the gentle breeze of your breath.
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Varadarajastava of Sri.Appayyadikshita-31

Sat, 10/15/2016 - 21:10
वरदराजस्तवः-३१
दृग्भ्यां मुकुन्द मृगलोचनकोमलाभ्यांजाताधिकद्युति विलोक्य तवाननाब्जम् ।मन्ये स्वमण्डलमितोऽभ्यधिकंविधित्सुःतस्मिन् बिभर्ति मृगमेव जडः सितांशुः ॥ ९० ॥अ : मुकुन्द ! मृग-लोचन-कोमलाभ्यां दृग्भ्यां तव आनन-अब्जं जात-अधिक-द्युति विलोक्य जडः सित-अंशुः स्व-मण्डलम् इतः अभ्यधिकं विधित्सुः तस्मिन् मृगम् एव बिभर्ति ।Observing  that your lotus-like face has acquired additional lustre from your eyes which are as delicate as the eyes of the deer the dull-headed moon holds a deer ( in its orb) in the belief that its orb will out-shine your face.
मालिन्यमब्जशशिनोर्मधुलिट्कलङ्कौ धत्तो मुखे तु तव दृक्तिलकात्मनाभाम् ।दोषावितः क्वचन मेलनतो गुणत्वंवक्तुर्यथेश वचसि भ्रमविप्रलम्भौ ॥ ९१ ॥अ : ईश ! मधुलिट्-कलङ्कौ अब्ज-शशिनोः मालिन्यं धत्तः । तव मुखे तु दृक्-तिलक-आत्मना आभां (धत्तः) । क्वचन दोषौ मेलनतः गुणत्वं इतः यथा भ्रम-विप्रलम्भौ वक्तुः वचसि ।Lord ! the bee and the dark spot are stigma to the lotus and the moon respectively. But in your face they together provide lustre in the form of your eye and the fore-head mark (tilak). Sometimes two blemishes together provide a desirable effect like delusion and error. (Two negatives make a positive).   आमोदकान्तिभृदहर्निशमेकरूप-मासेवितं द्विजगणैर्दिविषद्गणैश्च ।अङ्काधिरूढसहजश्रि मुखंत्वदीयंशङ्कामहे वरद संहतमब्जयुग्मम् ॥ ९२ ॥
अ : वरद ! आमोद-कान्ति-भृत् अहः निशम् एकरूपं द्विज-गणैः दिविषद्-गणैः च  आसेवितं अङ्क-अधिरूढ-सहज-श्रि त्वदीयं मुखं संहतम् अब्ज-युग्मं शङ्कामहे ।
Bestower of boons ! Your face, we suspect, is the combination of the lotus and the moon. It has the fragrance of the lotus and the lustre of the moon. It is worshipped (frequented) by Brahmins (birds) and the divine beings (stars).
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Varadarajastava of Sri.Appayyadikshita-30

Sat, 10/08/2016 - 17:33
वरदराजस्तवः-३०
नाथ त्वदीयमकलङ्कमिमं मुखेन्दुम्आपीय तृप्यति सदा वसुधा यतस्ते ।तेनैव किं नवसुधारसगोचरोऽभूत्इन्दुः कलङ्कमलिनीकृतमध्यभागः ॥ ८७ ॥अ : नाथ ! वसुधा त्वदीयम् अकलङ्कम् मुखेन्दुं आपीय तृप्यति यतः कलङ्क-मलिनीकृत-मध्य-भागः इन्दुः तेन एव वसुधा-रस-गोचरः न अभूत् किम्? नव-सुधा-रस-गोचरः अभूत् किम्?Lord ! The earth feels contented after drinking your blemish-free moon-like face. Is it because of that the moon with its central part getting soiled by blemish is not seen by the earth ( has acquired the new ambrosia)?Note : What the poet wants to convey is not clear.     आश्रित्य नूनममृतद्युतयः पदं तेदेहक्षये विधृतदिव्यपदाभिमुख्याः ।लावण्यपुण्यनिचयं सुहृदि त्वदास्येविन्यस्य यान्ति मिहिरं प्रतिमासभिन्नाः ॥ ८८ ॥अ : प्रति-मास-भिन्नाः अमृतद्युतयः ते पदम् आश्रित्य देहक्षये विधृत-दिव्य-पद-अभिमुख्याः सुहृदि त्वत्-आस्ये लावण्य-पुण्य-निचयं विन्यस्य मिहिरं यान्ति ।The moons different for each month take shelter at your feet and on the new moon day having attained a divine state deposit their merits called beauty in your friend-like face and reach the sun.( Through pun the verse refers to the merited persons depositing their remaining merits with their friends at the time of their leaving the body.)  
त्वद्वक्त्रसाम्यमयमम्बुजकोशमुद्रा-भङ्गात्ततत्सुषममित्रकरोपकॢप्त्या ।लब्ध्वापि पर्वणि विधुः क्रमहीयमानःशंसत्यनीत्युपचितां श्रियमाशुनाशाम् ॥ ८९ ॥अ : अयं विधुः त्वत्-वक्त्र-साम्यम् अम्बुज-कोश-मुद्रा-भङ्ग-आत्त-तत्-सुषम-मित्र-कर-उपकॢप्त्या लब्ध्वा अपि पर्वणि क्रम-हीयमानः अनीति-उपचितां आशु-नाशां श्रियं शंसति ।
This moon even after having obtained similarity with your face by gaining the lustre of sun’s rays which have acquired the beauty of the lotuses by enabling them to open up (breaking open the treasure) loses its lustre from the night of full moon indicating that ill-gained wealth disappears quickly. - - - -  
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Varadarajastava of Sri. Appayyadikshita-29

Sat, 10/01/2016 - 15:38
वरदराजस्तवः- २९

वक्त्रेण ते यदभिभूतमभूत्सरोजंतन्नाभिभूतमिति शब्दमवाप्य नूनम् ।शब्दच्छलादपनिनीषु जनापवादंनाभेरभूत्तव रमाधिप विश्रुतायाः ॥ ८४ ॥अ : रमाधिप ! यत् सरोजं ते वक्त्रेण अभिभूतम्, तत् जन-अपवादम् शब्द-छलात् अपनिनीषु नाभिभूतम् इति शब्दम् अवाप्य तव विश्रुतायाः नाभेः अभूत् नूनम् ।Lord of Lakshmi ! the lotus which was humiliated by your face has grown from your famed navel in order to efface the public blame under the pretence of (appropriate) words.Note: The poet describes the face of the Lord as more beautiful than the lotus in a puzzling way by employing a word play in using नाभिभूतम्, which can mean “ not humiliated” (न अभिभूतम्) and also mean “grown from navel” नाभि-भूतम् . Lotus has come out of the navel of the Lord, indeed. 
उन्मीलयन्कुमुदमुज्ज्वलयन्गिरीशंउन्मूलयन्विषमवाहभवाभितापम् ।उद्दीपयन्वरवधूजनतानुरागम्उद्द्योतते वरद ते वदनामृतांशुः ॥ ८५ ॥अ : वरद ! कुमुदम् उन्मीलयन्, गिरीशम् उज्ज्वलयन्, विषमवाह-भव-अभितापम् उन्मूलयन् वर-वधू-जनता-अनुरागम् उद्दीपयन् ते वदन-अमृतांशुः उद्द्योतते । Lord who grants boons ! your moon-like face makes blue lotuses bloom (brings joy to the Earth), brightens the chief of mountains, Hastishaila, ( Shiva) , roots out the heat originating from the sun (the intense torture of the cycle of birth and death), kindles the feeling of love among young girls.
पक्षद्वयक्रशिमपोषविभाव्यमान-चान्द्रायणव्रतनिषेवण एव नित्यम् ।कुर्वन्प्रदक्षिणमुपेन्द्र सुरालयं तेलिप्सुर्मुखाब्जरुचिमेष तपस्यतीन्दुः ॥ ८६ ॥अ : उपेन्द्र ! एषः इन्दुः ते मुख-अब्ज-रुचिं लिप्सुः पक्ष-द्वय-क्रशिम-पोष-विभाव्यमान-चान्द्रायण-व्रत-निषेवणे एव नित्यं सुर-आलयं प्रदक्षिणं कुर्वन् तपस्यति ।O Upendra ! this moon is undergoing penance by going round the abode of Gods as a Chandrayana vow by waxing and waning during the bright and dark fortnights desirous of attaining the glow of your lotus-like face.Note : Chandrayana vow involves increasing and decreasing the intake of food as per the waxing and waning of the moon.
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Varadarajastava of Sri.Appayyadikshita -28

Sat, 09/24/2016 - 16:06
वरदराजस्तवः-२८
नामैव ते वरद वाञ्छितदातृभावंव्याख्यात्यतो न वहसे वरदानमुद्राम् ।न ह्यागमोदितरसः श्रुतिसिद्धमर्थंलिङ्गेन बोध्यमुररीकुरुते विपश्चित् ॥ ८१ ॥अ : वरद ! ते नाम एव वाञ्छित-दातृ-भावं व्याख्याति । अतः वरदानमुद्रां न वहसे । विपश्चित् आगम-उदित-रसः श्रुति-सिद्धम् अर्थं लिङ्गेन बोध्यम् उररीकुरुतॆ O Bestower of boons ! your name itself indicates that you will bestow  whatever is desired. Therefore your hand is not in the posture that represents bestowing of boons. A scholar who has developed taste in the Vedas does not approve of understanding through a symbol, a meaning which is evident in the Vedas.
आभाति मौक्तिकगुणग्रथितैरनल्पैःनीलोत्पलैर्वलयितस्तव नाथ कण्ठः ।संवर्तमेघवसतिं ध्वननैस्तदन्तःनिश्चित्य तन्निकटगैरिव मेघडिम्भैः ॥ ८२ ॥अ : नाथ ! अनल्पैः मौक्तिक-गुण-ग्रथितैः नीलोत्पलै: वलयितः तव कण्ठः ध्वननैः तत्-अन्तः संवर्त-मेघ-वसतिं निश्चित्य तत्-निकटगैः मेघडिम्भैः वलयितः इव आभाति ।Lord ! your neck encircled by blue lotuses sewn along the thread carrying pearls seems like having been encircled by nascent clouds which, after believing that  the voice emanating from the throat is from Pralaya clouds, have come near them.Note: The sound emanating from the throat of the Lord is like the rumbling of clouds during Pralaya and the blue lotuses around his neck appear to be young clouds thronging to be near the Pralaya clouds.
यद्ब्रह्मणश्च जनिभूः प्रियमिन्दिरायाःसंस्पर्धमोषधिपतौ च सकर्णिकं च ।एतैर्गुणैर्गुणनिधे कतमस्त्वदीयंवक्त्रं मनोज्ञमवगच्छतु नारविन्दम् ॥ ८३ ॥अ : गुणनिधे ! यत् ब्रह्मणः च जनि-भूः इन्दिरायाः प्रियम् औषधिपतौ संस्पर्धं स-कर्णिकं च । एतैः गुणैः त्वदीयं वक्त्रं मनोज्ञम् अरविन्दं कतमः न अवगच्छतु ।Your face has given rise to Brahma (Brahmins); It is dear to Lakshmi; It competes with the moon and it is endowed with ears (pericarp of a lotus).  Lord ! you are a treasure of exceptional qualities. Because of the qualities of your face who will not realise that it is a beautiful lotus?Notes: Lotus competes with moon in the sense that it closes when moon rises.
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Varadarajastava of Sri.Appayyadikshita-27

Sat, 09/17/2016 - 15:51
वरदराजस्तवः-२७
आभाति देवविधृतस्तव सव्यपाणौअन्तर्बहिश्च शुचिरच्युत पाञ्चजन्यः ।अन्तेवसन्निव गलस्य गुरोर्गभीर-ध्वानक्रियोपनिषदध्ययनार्थमेषः ॥ ७८ ॥अ :  देव, अच्युत ! तव सव्य-पाणौ विधृतः अन्तः बहिः च शुचिः एषः पाञ्चजन्यः गुरोः गलस्य  गभीर-ध्वान-क्रिया-उपनिषत्-अध्ययनार्थं अन्ते वसन् इव भाति । Lord ! Achyuta ! This Panchajanya Conch, which is pure externally and internally and held in your left hand seems to be in the vicinity of the heavy (teacher) neck in order to study the Upanishad of creating deep sound.Note : The conch is near the neck as if to study the deep sound created by the neck like a student staying near the preceptor to learn Upanishads. Upanishads after all emanate from the Lord.
कौमोदकी स्फुरति ते करपल्लवाग्रेवैरिञ्चवाक्यविकृतेव सरस्वती सा ।त्रिस्रोतसस्तव पदाब्जभुवो विशेषम्आकाङ्क्ष्य पाणिकमलात्तव निःसरन्ती ॥ ७९ ॥अ : ते कर-पल्लव-अग्रे कौमोदकी पद-अब्ज-भुवः त्रिस्रोतसः विशेषम् आकाङ्क्ष्य तव पाणि-कमलात् निःसरन्ती वैरिञ्च-वाक्य-विकृता सरस्वती इव स्फुरति ।Kaumodaki, the mace in your sprout- like hand appears to be like Sarasvati (river) who had got angry with Brahma’s utterings and who emanates from your lotus-like hand in order to be better than the Ganga, which emanates from your foot.Notes: The verse refers to a Puranic story wherein Saraswati got annoyed with Brahma when he said that Lakshmi is better than her.
हस्ते विराजति तवाभयमुद्रितेऽस्मिन्अव्याजकोमलरुचिप्रकराभिरामे ।वज्रोर्मिकांशुनिकरः कमलाधिराज्य-पट्टाभिषेकसलिलौघ इवावदातः ॥ ८० ॥अ : तव अस्मिन् अभय-मुद्रिते अव्याज-कोमल-रुचि-प्रकर-अभिरामे हस्ते अवदातः वज्र-ऊर्मिक-अंशु-निकरः कमल-अधिराज्य-पट्टाभिषेक-सलिल-ओघः इव विराजति । In this hand of yours which displays abhaya-mudra ( the shape that indicates protection to the devotees) which is simply beautiful because of the lustre of softness, the cluster of rays from the white diamond ring is enchanting as if it is a torrent of water used for anointing lotuses.
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