संस्कृतम्

जीवनस्य लक्ष्यमेव संस्कृतस्य वर्धनम्

Monthly Archives: November 2010

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:
http://vedabase.net/sb/10/8/37-39/en1

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!

कृष्णकथाः पुण्या माध्वीर्लोकमलापहाः

ब्रह्मन् कृष्णकथाः पुण्या माध्वीर्लोकमलापहाः।
को नु तृप्येत शृण्वानः श्रुतज्ञो नित्यनूतनाः॥१०-५२-०२०॥
—श्रीमद्भागवते दशमस्कन्दे द्विपञ्चाशत् अध्यायः
brahman kṛṣṇakathāḥ puṇyā mādhvīrlokamalāpahāḥ|
ko nu tṛpyeta śṛṇvānaḥ śrutajño nityanūtanāḥ||10-52-020||
—śrīmadbhāgavate daśamaskande dvipañcāśat adhyāyaḥ
Parikshit exclaims to Shuka Maharshi:
O Brahmana! The stories of Lord Krishna are pious, nectarine, removing the ills of the world.
Who (who listens and understands the stories) could ever be satisfied listening to these ever-novel stories!

Parikshit is indeed the true example of one attaining moksham by श्रवणम् (listening to the wonderful stories of the Lord!). See also the nine forms of bhakti.

This is reminiscent of what Arjuna tells Krishna in the Gita:
विस्तरेणऽऽत्मनो योगं विभूतिं च जनार्दन।
भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम्॥१०-१८॥
—श्रीमद्भगवद्गीतायां दशमोऽध्यायः
This is reminiscent of what Arjuna tells Krishna in the Gita:
vistareṇa”tmano yogaṁ vibhūtiṁ ca janārdana|
bhūyaḥ kathaya tṛptirhi śṛṇvato nāsti me’mṛtam||10-18||
—śrīmadbhagavadgītāyāṁ daśamo’dhyāyaḥ
Elaborately describe the process of devotion to you and your great vibhutis.
There is no satiation for me hearing this nectar [from you].

अयोध्या नाम नगरी

कोसलो नाम मुदितः स्फीतो जनपदो महान्।
निविष्ट सरयूतीरे प्रभूत-धन-धान्यवान्॥१-५-५॥
अयोध्या नाम नगरी तत्रऽऽसीत् लोकविश्रुता।
मनुना मानवेन्द्रेण या पुरी निर्मिता स्वयम्॥१-५-६॥
—श्रीमद्वाल्मीकीरामायणे बालकाण्डे पञ्चमोऽध्यायः
kosalo nāma muditaḥ sphīto janapado mahān|
niviṣṭa sarayūtīre prabhūta-dhana-dhānyavān||1-5-5||
ayodhyā nāma nagarī tatra”sīt lokaviśrutā|
manunā mānavendreṇa yā purī nirmitā svayam||1-5-6||
—śrīmadvālmīkīrāmāyaṇe bālakāṇḍe pañcamo’dhyāyaḥ
By the name of Kosala, [there exists] a joyous and a vast great kingdom
Situated on the banks of the river Sarayu, abound with wealth and foodgrains,
[In that kingdom]Was Ayodhya [that which cannot be conquered], a city, world-renowned.
Built by Manu himself, the foremost ruler of man.

See also:

 

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