जीवनस्य लक्ष्यमेव संस्कृतस्य वर्धनम्

मतिर्नकृष्णे परतः स्वतो वा

मतिर्नकृष्णे परतः स्वतो वा
मिथोऽभिपद्येत गृहव्रताननम्।
अदान्तगोभिर्विशतां तमिस्रं
पुनः पुनश्चर्वितचर्वणानाम्॥७-५-३०॥
—श्रीमद्भागवते सप्तमस्कन्धे पञ्चमोऽध्यायः
matirnakṛṣṇe parataḥ svato vā
mitho’bhipadyeta gṛhavratānanam|
adāntagobhirviśatāṁ tamisraṁ
punaḥ punaścarvitacarvaṇānām||7-5-30||
—śrīmadbhāgavate saptamaskandhe pañcamo’dhyāyaḥ
Thoughts of Krishna [do not arise in their minds] either from others’ [goading] or from their own [understanding]
Or from a combination of both, for those rooted to materialistic life.
Uncontrolled by the their senses, they enter hell again and again, repeatedly chewing the already chewed [materialistic pleasures].

The critical point here is perhaps Krishna! Why does Prahlada mention Krishna, in Kritayugam, when Krishnavatara happens only in (the very end of) Dwaparayugam?! This clearly illustrates the repetitive enactment of all avataras, in every Kalpa! Indeed, Ramavatara/Krishnavatara have occurred infinite times in the past and will occur infinitely many times in the future!

वर्तस्व च सतां क्रमे

न शक्यसे वारयितुं गच्छेदानीं रघूत्तम।
शीघ्रं च विनिवर्तस्व वर्तस्व च सतां क्रमे॥ २-२५-२॥
–श्रीमद्वाल्मीकिरामायणे अयोध्याकाण्डे पञ्चविंशतितमे सर्गे
na śakyase vārayituṁ gacchedānīṁ raghūttama |
śīghraṁ ca vinivartasva vartasva ca satāṁ krame || 2-25-2||
–śrīmadvālmīkirāmāyaṇe ayodhyākāṇḍe pañcaviṁśatitame sarge

It is not possible to restrain your departure [any longer]. Depart now, Oh best amongst the Raghus!
Return soon, and tread in the footsteps of the righteous!”

Amazing! The first advice the great Kausalya gave Her Son, is to tread in the footsteps of the righteous! Surely, Lord Rama didn’t need that advice (of course, it’s for us), but Kausalya just underlines the importance of that. No wonder, this is also one of the most fundamental cornerstones of Sanatana Dharma (and the need for a Guru!). It’s also worth quoting another fantastic conversation in Mahabharata (thanks to the eloquent Vasu Srinivasan):

कः पन्थाः ? asks yakSha. “What is the road?” I would have just asked back “To where?”.

तर्क: अप्रतिष्ट: श्रुतयो विभिन्ना: न एको ऋषि: यस्य मतम् प्रमाणम् ।
धर्मस्य तत्त्वं निहितम् गुहायाम् महाजनो येन गतः स पन्थाः ॥

Yudhishtra’s first utterance is “tarkaH apratiShTaH”. A quote on which vyAkhyAna can be done for hours I guess. “Logic is baseless”. Logic has been the considered the greatest employment of human intellect since Aristotle, Plato down to the European philosophers, who have spent their lifetime only in logic. But Yudhishtra dismisses it curtly – Logic is limited, baseless and cannot be relied upon.

“srutayo vibhinnAH” – vedA-s say different things! “na eko rShiH yasya matam pramANam” – There is not a single rishi whose word is an authority! Its just a poetic way of expressing that vedA-s are interpreted differently and every rishi worth his beard has an opinion. “dharmasya tattvam nihitam guhAyAm”. The truth about dharma is hidden in a deep cave! What the Huh? Where did dharma come from? What does it have to do with logic or vedas or roads? Each rishi is attempting to explain what is “dharma”, but nobody has a single opinion about it and nobody really knows what dharma is. And then he finally ties them all beautifully – “mahAjano yena gataH saH panThaH” – the road travelled by great people is the one to follow (for mokSha)! The great ones have already figured it out, you just follow the road paved by them. yakSha was not even asking about a physical road! That is the fault of translation or misunderstanding of contexts.

See also:

यदाचरति तदेव लभते

यदाचरति कल्याणि शुभं वा यदि वाऽशुभम्।
तदेव लभते भद्रे कर्ता कर्मजमात्मनः॥२-६३-६॥
—श्रीमद्वाल्मीकिरामायणे अयोध्याकाण्डे त्रिषष्टितमे सर्गे
yadācarati kalyāṇi śubhaṁ vā yadi vā’śubham|
tadeva labhate bhadre kartā karmajamātmanaḥ||2-63-6||
—śrīmadvālmīkirāmāyaṇe ayodhyākāṇḍe triṣaṣṭitame sarge
Whatever one does, O Kalyani! good or bad,
The same is begotten, O gracious lady!, by the doer [as the] result of his actions.

See also:

कौमारं जहतुर्व्रजे

एवं विहारैः कौमारैः कौमारं जहतुर्व्रजे।
निलायनैः सेतुबन्धैर्मर्कटोत्प्लवनादिभिः॥१०-११-५९॥
—श्रीमद्भागवते दशमस्कन्धे एकादशोऽध्यायः
evaṁ vihāraiḥ kaumāraiḥ kaumāraṁ jahaturvraje|
nilāyanaiḥ setubandhairmarkaṭotplavanādibhiḥ||10-11-59||
—śrīmadbhāgavate daśamaskandhe ekādaśo’dhyāyaḥ
In this way [Krishna and Balarama] passed Their childhood age in Vrajabhumi by engaging in activities of childish play.
Such as playing hide-and-seek, constructing a “bridge on the ocean”, and jumping here and there like monkeys!

This is the last shloka of Chapter 11 in Dashama Skandha.

See also: http://ramasetu.blogspot.in/2007/08/rama-setu-and-krishna-i-kamyavana-setu.html : This beautiful post on Khaman Setu talks about how Krishna re-enacted the Setu-bandhana lila for the Gopis!

The tradition holds that once in His boyhood, Krishna with a party of his gopa-gopi friends wandered about this place. The area was filled with water up to a village on the hill, where they wanted to go. Being tired, not wanting to walk the long way around the water, the gopis said to Krishna that it is said that he was none other than Rama himself. Also well known was the saga of Lord Rama having built a stone bridge across the ocean to Lanka. So if that was true, gopi-s teased, and he was actually Rama Himself, then he should be able to call the monkeys to build a bridge across that water.

To fulill this desire of Gopi-s too, like all others, Krishna performed yet another leela. He played on His flute, it is said, and some monkeys gathered around Him. Krishna requested the monkeys to build a bridge across the water, so the party could walk across it. The monkeys quickly built a bridge across the water.

There indeed is a row of stones across a beautiful lake. This place is known as Setu-Bandhana-Kunda. Also at this place, just like at Rameshwaram, is worshipped a sacred Shiva Linga in the Sankara Mahadeva temple. There also is a Ashokavana nearby, representing the Ashoka Vatika of Lanka. There is also a mound here that represents the Trikuta parvat of Lanka.

The BIG Animation Movie Legendary Warrior, as also the TV episode so beautifully depicts that Setu Bandhana Lila!

घ्राणं वेत्ति न लोचनम्

गुणानामन्तरं प्रायस्तज्ञो वेत्ति न चापरम्।
मालतीमल्लिकाऽऽमोदं घ्राणं वेत्ति न लोचनम्॥
guṇānāmantaraṁ prāyastajño vetti na cāparam|
mālatīmallikā”modaṁ ghrāṇaṁ vetti na locanam||
The difference in the essence of attributes is perceived by an expernt, not others.
The smell of jasmine is perceived by the nose, not the eye!

See also:

पौलस्त्यः कथमन्यदारहरणे

पौलस्त्यः कथमन्यदारहरणे दोषं न विज्ञातवान्
रामेणापि कथं न हेमहरिणस्यासम्भवोऽलक्षितः।
अक्षैस्चापि युधिष्ठिरेण सहसा प्राप्तो ह्यनर्थः कथम्
प्रत्यासन्न-विपत्ति-मूढ-मनसां प्रायो मतिः क्षीयते॥४॥
— मित्रसम्प्राप्तिर्नाम द्वितीये तन्त्रे
paulastyaḥ kathamanyadāraharaṇe doṣaṁ na vijñātavān
rāmeṇāpi kathaṁ na hemahariṇasyāsambhavo’lakṣitaḥ|
akṣaiscāpi yudhiṣṭhireṇa sahasā prāpto hyanarthaḥ katham
pratyāsanna-vipatti-mūḍha-manasāṁ prāyo matiḥ kṣīyate||4||
— mitrasamprāptirnāma dvitīye tantre
How come the grandson of Pulastya (Ravana) failed to see that it is wrong to abduct another’s wife!
How come Rama failed to see that a golden deer could never exist!
How come Yudhishthira that gambling would lead to misery?
Attaching to evil dims senses and clouds the intellect!

See also: विनाशकाले-विपरीतबुद्धिः

सर्वं विष्णुमयम्

यावच्छीलगुणाभिधाकृतिवयो यावद्विहारादिकम्
सर्वं विष्णुमयं गिरोऽङ्गवदजः सर्वस्वरूपो बभौ॥१०-१३-१९॥
—श्रीमद्भागवते दशमस्कन्धे त्रयोदशोऽध्यायः
yāvacchīlaguṇābhidhākṛtivayo yāvadvihārādikam
sarvaṁ viṣṇumayaṁ giro’ṅgavadajaḥ sarvasvarūpo babhau||10-13-19||
—śrīmadbhāgavate daśamaskandhe trayodaśo’dhyāyaḥ
This is a beautiful description of Krishna’s Brahma Mohana leela, describing how Krishna assumed the forms of the various cowherds, calves, flutes, sticks, lunch boxes, etc. pervading everything (sarvaṁ viṣṇumayaṁ)
Exactly like the cowherd boys, the tender bodies of the calves, exactly to the hands, legs and limbs, [not only the bodies, but] exactly like their bugles, flutes, lunch boxes, sticks etc., exactly like their ornaments and clothes, exactly with their character, features, attributes and body features; exactly their tastes/amusements; everything [in every detail], embodiments of Lord Vishnu, with voices exactly ike theirs, Lord Krishna (ajaḥ) created everything in detail as Himself, [without any change].

See also: http://vedabase.net/sb/10/13/19/en

Find a beautiful rendition of this shloka by Smt. Vishakha Hariji here: http://www.youtube.com/watch?v=QibPGimfgPw

द्वादशं तीर्थमुच्यते

प्रथमं गन्धतोयं च द्वितीयं पञ्चगव्यकम्।
पञ्चामृतं तृतीयं स्यात् घृतस्नानं चतुर्थकम्॥
पञ्चमं पयसा स्नानं दधिस्नानं तु षष्ठकम्।
सप्तमं मधुना स्नानम् इक्षुसारमथाष्टमम्॥
नवमं फलसारं च दशमं नाळिकेरकम्।
एकादशं गन्धतोयं द्वादशं तीर्थमुच्यते॥
prathamaṁ gandhatoyaṁ ca dvitīyaṁ pañcagavyakam|
pañcāmṛtaṁ tṛtīyaṁ syāt ghṛtasnānaṁ caturthakam||
pañcamaṁ payasā snānaṁ dadhisnānaṁ tu ṣaṣṭhakam|
saptamaṁ madhunā snānam ikṣusāramathāṣṭamam||
navamaṁ phalasāraṁ ca daśamaṁ nāḻikerakam|
ekādaśaṁ gandhatoyaṁ dvādaśaṁ tīrthamucyate||

The order of offering abhiṣekam [to Lord Shiva] is:

  1. Fragrant water
  2. Panchagavyam
  3. Panchamritam
  4. Ghee
  5. Milk
  6. Curd
  7. Honey
  8. Sugarcane juice
  9. Fruit juice
  10. Coconut water
  11. Sandalwood
  12. Pure water/Vibhuti

Happy Shivaratri!

शमो हि परमं सुखम्

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
santoṣaḥ paramo lābhaḥ satsaṅgaḥ paramā gatiḥ |
vicāraḥ paramaṁ jñānaṁ śamo hi paramaṁ sukham ||

Contentment is the highest gain, Good Company the highest course,
Enquiry/Contemplation is the highest wisdom, and Peace the highest enjoyment.

हे कृष्ण रक्षस्व माम्

कृष्णो रक्षतु नो जगत्त्रयगुरुः कृष्णं नमस्यामहम्
कृष्णेनामरशत्रवो विनिहताः कृष्णाय तस्मै नमः।
कृष्णादेव समुत्थितं जगदिदं कृष्णस्य दासोऽस्म्यहम्
कृष्णे तिष्ठति सर्वमेतदखिलं हे कृष्ण रक्षस्व माम्॥४४॥
kṛṣṇo rakṣatu no jagattrayaguruḥ kṛṣṇaṁ namasyāmaham
kṛṣṇenāmaraśatravo vinihatāḥ kṛṣṇāya tasmai namaḥ|
kṛṣṇādeva samutthitaṁ jagadidaṁ kṛṣṇasya dāso’smyaham
kṛṣṇe tiṣṭhati sarvametadakhilaṁ he kṛṣṇa rakṣasva mām||44||
May Krishna, the guru of the three worlds protect us. I bow to Krishna.
By Krishna, the enemies of the Devas (Asuras) were killed. Salutations to that Krishna.
From Krishna, has this entire world emanated. I am Krishna’s servant.
In Krishna stays this entire Universe. O Krishna, protect me!

This verse is from the Mukunda mala stotram. Note the use of all 8 cases of the noun कृष्ण , much like the Ramaraksha stotram

धर्मात्मा सत्यसन्धश्च

धर्मात्मा सत्यसन्धश्च रामो दाशरथिर्यदि।
पौरुषे चाप्रतिद्वन्द्वश्शरैनं जहि रावणिम्॥६-७८-३१॥
—श्रीमद्वाल्मीकिरामायणे युद्धकाण्डे अष्टसप्ततितमः सर्गः
dharmātmā satyasandhaśca rāmo dāśarathiryadi |
pauruṣe cāpratidvandvaśśarainaṁ jahi rāvaṇim||6-78-31||
—śrīmadvālmīkirāmāyaṇe yuddhakāṇḍe aṣṭasaptatitamaḥ sargaḥ
If Rama, the son of Dasharatha, is a righteous person, and ever-truthful and is
unrivalled in His prowess, then, O Arrow! Defeat the son of Ravana!
These were the words uttered by Lakshmana as he discharged a powerful arrow to defeat Indrajit.

This appears to be 90-6-71 in the valmikiramayan.net version, as against the Muneo Tokunaga Version

सत्यव्रतं सत्यपरं त्रिसत्यम्

सत्यव्रतं सत्यपरं त्रिसत्यं सत्यस्य योनिं निहितं च सत्ये।
सत्यस्य सत्यम् ऋतसत्यनेत्रं सत्यात्मकं त्वां शरणं प्रपन्नाः॥१०-२-२६॥
—श्रीमद्भागवते दशमस्कन्धे द्वितीयोऽध्यायः

This prayer was made by the Devas to Lord Maha Vishnu, as He was going to embark upon Shri Krishnavataram:
One Who always observes the vow of Truth (He never deviates from satyam, and protects the Truth); One Who is The Absolute Truth, One Who is the three Truths of Creation, Maintenance and Dissolution; One who is the cause of all Truths; entering the material world.
One who is the Truth among all Truths, One who has for His Eyes Satyam and Rtam, the Embodiment of all Truths, We surrender unto your protection.

In a lighter vein, it is said (in a discourse of Shri Hariji) that the Devas were still in the [previous] Ramavataram mode, hence so many appellations of Satyam, which was a fundamental aspect of Lord Rama!

See also:

दीपज्योतिर्नमोऽस्तु ते

शुभं करोति कल्याणम् आरोग्यं धनसम्पदः।
शत्रुबुद्धिविनाशाय दीपज्योतिर्नमोऽस्तु ते॥
śubhaṁ karoti kalyāṇam ārogyaṁ dhanasampadaḥ|
śatrubuddhivināśāya dīpajyotirnamo’stu te||
Bestows auspiciousness , good fortune, health,
Destroyer of evil thoughts (ignorance?) — Salutations to the light of the lamp

It is common to recite this shloka while lighting the lamp…

See also:

सा विद्या या विमुक्तये

तत्कर्म यन्न बन्धाय सा विद्या या विमुक्तये।
आयासायापरं कर्म विद्यऽन्या शिल्पनैपुणम्॥१-१९-४१॥
—श्रीविष्णुपुराणे प्रथमस्कन्धे एकोनविंशोऽध्यायः
tatkarma yanna bandhāaya sā vidyā yā vimuktaye|
āyāsāyāparaṁ karma vidya’nyā śilpanaipuṇam||1-19-41||
—śrīviṣṇupurāṇe prathamaskandhe ekonaviṁśo’dhyāyaḥ
That is action, which does not promote attachment; That is knowledge which liberates [one from bondage]
All other action is mere [pointless] effort/hardship; all other knowledge is merely another skill/craftsmanship

मल्लानामशनिर्नृणां नरवरः

मल्लानामशनिर्नृणां नरवरः स्त्रीणां स्मरो मूर्तिमान्
गोपानां स्वजनोऽसतां क्षितिभुजां शास्ता स्वपित्रोः शिशुः।
मृत्युर्भोजपतेर्विराडविदुषां तत्त्वं परं योगिनाम्
वृष्णीनां परदेवतेति विदितो रङ्गं गतः साग्रजः॥१७॥
—श्रीमद्भागवते दशमस्कन्धे त्रिचत्वारिंशोऽध्यायः
mallānāmaśanirnṛṇāṁ naravaraḥ strīṇāṁ smaro mūrtimān
gopānāṁ svajano’satāṁ kṣitibhujāṁ śāstā svapitroḥ śiśuḥ|
mṛtyurbhojapatervirāḍaviduṣāṁ tattvaṁ paraṁ yoginām
vṛṣṇīnāṁ paradevateti vidito raṅgaṁ gataḥ sāgrajaḥ||17||
—śrīmadbhāgavate daśamaskandhe tricatvāriṁśo’dhyāyaḥ
For the wrestlers, lightning; for the men, the best among men; for the women, the most handsome man; for all the Gopas, their relative; for all the bad men and kings, a punisher; for His parents, a child; for the King of Bhojas (Kamsa), Death; for the unintelligent, a helpless weakling; the Supreme Truth, for the Yogis; for the Vrishnis, the Supreme God; thus [Krishna was] understood, as He entered the arena with His Brother.

2010 in review

The stats helper monkeys at WordPress.com mulled over how this blog did in 2010, and here’s a high level summary of its overall blog health:

Healthy blog!

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Crunchy numbers

Featured image

A helper monkey made this abstract painting, inspired by your stats.

This blog was viewed about 42,000 times in 2010.


In 2010, there were 26 new posts, growing the total archive of this blog to 381 posts. There were 2 pictures uploaded, taking up a total of 1mb.

The busiest day of the year was June 24th with 386 views. The most popular post that day was About.

Where did they come from?

The top referring sites in 2010 were learnsanskrit.wordpress.com, google.co.in, sanskritvoice.com, translate.google.co.in, and kalidasa.blogspot.com.

Some visitors came searching, mostly for shloka in sanskrit, sanskrit shloka, shlok, sanskrit shlok, and sanskrit shloka with meaning.

Attractions in 2010

These are the posts and pages that got the most views in 2010.


About March 2006


स्तोत्रसङ्ग्रहः [stotra book] September 2010


जननी जन्मभूमिश्च स्वर्गादपि गरीयसी September 2005


व्यालं बालमृणालतन्तुभिः June 2006


स्तोत्रसङ्ग्रहः June 2009

ददृशेऽच्युतं सा

तां देवमायामिव धीरमोहिनीं सुमध्यमां कुण्डलमण्डिताननाम्।
श्यामां नितम्बार्पितरत्नमेखलां व्यञ्जत्स्तनीं कुन्तलशङ्कितेक्षणाम्॥५१॥
शुचिस्मितां बिम्बफलाधरद्युति शोणायमानद्विजकुन्दकुड्मलाम्।
पदा चलन्तीं कलहंसगामिनीं सिञ्जत्कलानूपुरधामशोभिना॥५२॥
विलोक्य वीरा मुमुहुः समागता यशस्विनस्तत्कृतहृच्छयार्दिताः।
यां वीक्ष्य ते नृपतयस्तदुदारहास व्रीदावलोकहृतचेतस उज्झितास्त्राः॥५३॥
पेतुः क्षितौ गजरथाश्वगता विमूढा यात्राच्छलेन हरयेऽर्पयतीं स्वशोभाम्।
सैवं शनैश्चलयती चलपद्मकोशौ प्राप्तिं तदा भगवतः प्रसमीक्षमाणा॥५४॥
उत्सार्य वामकरजैरलकानपङ्गैः प्राप्तान्ह्रियैक्षत नृपान् ददृशेऽच्युतं सा।
तां राजकन्यां रथमारुरक्षतीं जहार कृष्णो द्विषतां समीक्षताम्॥५५॥
रथं समारोप्य सुपर्णलक्षणं राजन्यचक्रं परिभूय माधवः।
ततो ययौ रामपुरोगमः शनैः शृगालमध्यादिव भागहृद्धरिः॥५६॥
—श्रीमद्भागवते दशमस्कन्धे त्रिपञ्चाशत्तमोऽध्यायः
tāṁ devamāyāmiva dhīramohinīṁ sumadhyamāṁ kuṇḍalamaṇḍitānanām|
śyāmāṁ nitambārpitaratnamekhalāṁ vyañjatstanīṁ kuntalaśaṅkitekṣaṇām||51||
śucismitāṁ bimbaphalādharadyuti śoṇāyamānadvijakundakuḍmalām|
padā calantīṁ kalahaṁsagāminīṁ siñjatkalānūpuradhāmaśobhinā||52||
vilokya vīrā mumuhuḥ samāgatā yaśasvinastatkṛtahṛcchayārditāḥ|
yāṁ vīkṣya te nṛpatayastadudārahāsa vrīdāvalokahṛtacetasa ujjhitāstrāḥ||53||
petuḥ kṣitau gajarathāśvagatā vimūḍhā yātrācchalena haraye’rpayatīṁ svaśobhām|
saivaṁ śanaiścalayatī calapadmakośau prāptiṁ tadā bhagavataḥ prasamīkṣamāṇā||54||
utsārya vāmakarajairalakānapaṅgaiḥ prāptānhriyaikṣata nṛpān dadṛśe’cyutaṁ sā|
tāṁ rājakanyāṁ rathamārurakṣatīṁ jahāra kṛṣṇo dviṣatāṁ samīkṣatām||55||
rathaṁ samāropya suparṇalakṣaṇaṁ rājanyacakraṁ paribhūya mādhavaḥ|
tato yayau rāmapurogamaḥ śanaiḥ śṛgālamadhyādiva bhāgahṛddhariḥ||56||
—śrīmadbhāgavate daśamaskandhe tripañcāśattamo’dhyāyaḥ
These wonderful verses describe the beauty of Shri Rukmini Devi, as She stepped out of the Ambika temple,
and pushing away the strands of her curly hair, glanced at the Lord, described as Achyuta, because He never fails His devotees
(Shri Rukmini Devi in this case, who completely surrendered unto Him, requesting Him to marry Her).
The Lord then lifted Shri Rukmini Devi onto His chariot, and made away for Dwaraka

सा तत्र ददृशे विश्वम्

सा तत्र ददृशे विश्वं जगत्स्थास्नु च खं दिशः।
साद्रिद्वीपाब्धिभूगोलं सवाय्वग्नीन्दुतारकम्॥१०-८-३७॥
ज्योतिश्चक्रं जलं तेजो नभस्वान्वियदेव च।
वैकारिकाणीन्द्रियाणि मनो मात्रा गुणास्त्रयः॥१०-८-३८॥
एतद्विचित्रं सहजीवकाल स्वभावकर्माशयलिङ्गभेदम्।
सूनोस्तनौ वीक्ष्य विदारितास्ये व्रजं सहात्मानमवाप शङ्काम्॥१०-८-३९॥
—श्रीमद्भागवते दशमस्कन्धे अष्टमोऽध्यायः
sā tatra dadṛśe viśvaṁ jagatsthāsnu ca khaṁ diśaḥ|
sādridvīpābdhibhūgolaṁ savāyvagnīndutārakam||10-8-37||
jyotiścakraṁ jalaṁ tejo nabhasvānviyadeva ca|
vaikārikāṇīndriyāṇi mano mātrā guṇāstrayaḥ||10-8-38||
etadvicitraṁ sahajīvakāla svabhāvakarmāśayaliṅgabhedam|
sūnostanau vīkṣya vidāritāsye vrajaṁ sahātmānamavāpa śaṅkām||10-8-39||
—śrīmadbhāagavate daśamaskandhe aṣṭamo’dhyāyaḥ

She saw there the entire universe (vishvam), including the moving entities and the non-moving, the sky and all the directions,
With moutains, islands, oceans, the surface of the Earth, with Air, Fire, Moon and the Stars.
The planetary systems, water, light, outer space, the Sky,
Creation by the transformation of Ahamkara, the senses, along with the duration of life of all living entities.
The natural insticts and the resultant karma and desires for material enjoyment, the varieties of bodies according to these,
In the body of Her Son, in His wide-open mouth, [she saw] Vrajam (the abode of Nanda Maharaj), along with Herself, stricken with doubt/wonder/amazement!

See also:

गुरुर्न स स्यात्

गुरुर्न स स्यात् स्वजनो न स स्यात्
पिता न स स्याज्जननी न सा स्यात्।
दैवन्न तत् स्यात् न पतिश्च स स्यान्-
न मोचयेद्यः समुपेत-मृत्युम्॥५-५-१८॥
—श्रीमद्भागवते पञ्चमे स्कन्दे पञ्चमोऽध्यायः
gururna sa syāt svajano na sa syāt
pitā na sa syājjananī na sā syāt|
daivanna tat syāt na patiśca sa syān-
na mocayedyaḥ samupeta-mṛtyum||5-5-18||
—śrīmadbhāgavate pañcame skande pañcamo’dhyāyaḥ
One is not a guru (worthy of being a guru); one is not a relative
One is not father; one is not a mother;
One is not a deity; one is not a husband;
If they cannot guide those dependent from [the cycle of birth and] death.

Basically, the one who cannot guide their dependents in the path toward moksha, is not worthy of being a guru/relative or well-wisher/father/mother/deity or husband!

प्रतिवचः कृष्णस्य पुष्णातु नः

कस्त्वं बालः बलानुजः किमिह ते मन्मन्दिराशङ्कया
युक्तं तत् नवनीतपात्रविवरे हस्तं किमर्थं न्यसेः।
मातः कञ्चन वत्सकं मृगयितुं मा गा विषादं क्षणात्
इत्येवं वरवल्लवी प्रतिवचः कृष्णस्य पुष्णातु नः॥
kastvaṁ bālaḥ balānujaḥ kimiha te manmandirāśaṅkayā
yuktaṁ tat navanītapātravivare hastaṁ kimarthaṁ nyaseḥ|
mātaḥ kañcana vatsakaṁ mṛgayituṁ mā gā viṣādaṁ kṣaṇāt
ityevaṁ varavallavī prativacaḥ kṛṣṇasya puṣṇātu naḥ||
This verse (from Shri Krishna Karnamrtam) outlines a conversation between Krishna and a Gopi (Krishna is (as usual) at her place, eating butter!):
Gopi: Who are you!
Krishna: The brother of Balarama (to sound more imposing through Balarama’s balam!)
Gopi: What are you doing here?
Krishna: Thought this is my house [and came in]
Gopi: That’s ok, why is your hand in the butter pot!?
Krishna: I am looking for a calf (!!!), [please] do not get upset mother (ah, what pleasure it must have been to be addressed as mAtaH by Krishna!)
May the [wonderful] repartees of Krishna to the best of the cowherd women invigorate us!


In one of the discourse of Shri Hariji that I heard recently, he mentions this story, also adding to it: Krishna actually reasons with the Gopi about the missing calf:

Krishna: Why do we have calves?
Gopi: So as to obtain milk?
Krishna: Why do we  get milk?
Gopi: To set  curd, and then obtain butter
Krishna: When the butter pot itself is here, why should I look for the calf (with the end in hand, why should I look for the means!)

Indeed, may that mischievous ever-endearing Krishna and Krishna-lilas bless us with bhakti!


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