संस्कृतम्

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Category Archives: धर्मः

अपृष्टस्तस्य तद्ब्रूयात्

शुभं वा यदि वा पापं द्वेष्यं वा यदि वा प्रियम्।
अपृष्टस्तस्य तद्ब्रूयाद्यस्य नेच्छेत् पराभवम्॥५-३४-०४॥
–विदुरनीतिः श्रीमद्महाभारते उद्योगपर्वणि चतुर्त्रिंशोऽध्यायः
śubhaṁ vā yadi vā pāpaṁ dveṣyaṁ vā yadi vā priyam|
apṛṣṭastasya tadbrūyādyasya necchet parābhavam||5-34-04||
–viduranītiḥ (śrīmadmahābhārate udyogaparvaṇi caturtriṁśo’dhyāyaḥ)

Be it good or bad, or pleasant or unpleasant.
Unasked should that [truth] be spoken to the person whose downfall is not wished
i.e. The well-wishers of a person should always advise the person unasked, and tell them the truth, whether or not its agreeable!

See also

साक्षाद्धर्मस्य लक्षणम्

वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः।
एतच्चतुर्विधं प्राहुः साक्षाद्धर्मस्य लक्षणम्॥
vedaḥ smṛtiḥ sadācāraḥ svasya ca priyamātmanaḥ|
etaccaturvidhaṁ prāhuḥ sākṣāddharmasya lakṣaṇam||
The Vedas, the Smritis (authoritative texts on Dharma, like Manusmriti etc), good practices/conduct (as practised by the learned, elders), the happiness of one’s own mind.
These four are said to be the characteristics of Dharma.

[Adapted from the excellent blog @ http://samskrute.blogspot.com/2009/03/13.html%5D

नरकं न पश्येत्

अश्वत्थमेकं पिचुमन्दमेकं न्यग्रोधमेकं दश चिञ्चिणीकाः।
कपित्थबिल्वामलकत्रयं च पञ्चाम्रनाली नरकं न पश्येत्॥
aśvatthamekaṁ picumandamekaṁ nyagrodhamekaṁ daśa ciñciṇīkāḥ |
kapitthabilvāmalakatrayaṁ ca pañcāmranālī narakaṁ na paśyet ||

One who plants one pippala tree (Ficus religiosa), one neem tree (Azadirachta indica), one banyan tree (Ficus benghalensis), ten tamarind trees (Tamarindus indica).
Three trees each of  wood apple (Feronia elephantum) bilva (Aegle marmelos), amla (Emblic myrobalans) and five mango trees (Mangifera indica), does not see Naraka!

[And all we do now is deforestation!]

कर्तव्यो धर्मसङ्ग्रहः

अनित्यानि शरीराणि वैभवं न वा शाश्वतम्।
नित्यसन्निहितो मृत्युः कर्तव्यो धर्मसङ्ग्रहः॥
anityāni śarīrāṇi vaibhavaṁ na vā śāśvatam|
nityasannihito mṛtyuḥ kartavyo dharmasaṅgrahaḥ||
The body is impermanent; nor are the material pleasures permanent.
Death is ever-imminent; therefore, one must always follow dharma

मृतैः सम्प्राप्यते स्वर्गो

मृतैः सम्प्राप्यते स्वर्गो जीवद्भिः कीर्तिरुत्तमा।
तदुभावपि शूराणां गुणावेतौ सुदुर्लभौ॥३३३॥
— मित्रभेदः नाम प्रथमे तन्त्रे मदोत्कट-सिंह कथा ११
mṛtaiḥ samprāpyate svargo jīvadbhiḥ kīrtiruttamā|
tadubhāvapi śūrāṇāṁ guṇāvetau sudurlabhau||333||
— mitrabhedaḥ nāma prathame tantre madotkaṭa-siṁha kathā 11
By those who die, heaven is attained; by those who live, the utmost glory is obtained.
Both of these are great and extremely rare qualities, found in the very brave!

I feel compelled to quote Lord Shri Krishna’s verses in the second chapter of श्रीमद्भगवद्गीता—
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥ २-३२॥
yadṛcchayā copapannaṁ svargadvāramapāvṛtam|
sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam || 2-32||
O Partha, Arjuna, lucky [indeed] are the Kshatriyas who get such an unsolicited opportunity for war; which opens the doors to heaven.
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥ २-३७॥
hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm|
tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ || 2-37||
Die, and you will win heaven; conquer, and you enjoy sovereignty of the earth; therefore, stand up, O son of Kunti, determined to fight.

गृहीत इव केशेषु मृत्युना

अजरामरवत् प्राज्ञो विद्यामर्थं च साधयेत्।
गृहीत इव केशेषु मृत्युना धर्मम् आचरेत्॥
ajarāmaravat prājño vidyāmarthaṁ ca sādhayet|
gṛhīta iva keśeṣu mṛtyunā dharmam ācaret||
The learned should acquire knowledge and wealth, as though there is no death or old age.
But, they should follow dharma as though, they have been gripped by Death by the hair!

गवार्थे ब्राह्मणार्थे च

गवार्थे ब्राह्मणार्थे च प्राणत्यागं करोति यः।
सूर्यस्य मण्डलं भित्त्वा स याति परमां गतिम्॥४५३॥
—मित्रभेदः नाम प्रथमे तन्त्रे कथा २३
gavārthe brāhmaṇārthe ca prāṇatyāgaṁ karoti yaḥ|
sūryasya maṇḍalaṁ bhittvā sa yāti paramāṁ gatim||453||
—mitrabhedaḥ nāma prathame tantre kathā 23
For the sake of a cow, or for a brāhmaṇa, One who sacrifices his life.
Having attained the realm of the Sun God, he attains the highest state!

Cf. this with the oft-(mis?)quoted statement of Mahatma Gandhiji, that in self-defence, you can even kill a cow (it is ugly to even type this) that comes to kill you. Cows are among the most sāttvic creatures, and unless brutally provoked, I can’t see why they would turn violent. Of course, they can turn mad, if fed with slaughterhouse waste. Rāmāāāāāāā!!

Isn’t there a limit to how much man can play with nature?

गीतामाहात्म्यम्‌

There are a few versions of this māhātmyam that I could find (but not the complete one!). I found the meanings from a website. If someone can fill up the ślokās for which I have only given the meanings, I will be grateful!

गीता सुगीता कर्तव्या किमन्यैः शास्त्र-विस्तरैः
या स्वयं पद्मनाभस्य मुख-पद्माद्‌ विनिःसृता
gītā sugītā kartavyā kimanyaiḥ śāstra-vistaraiḥ
yā svayaṁ padmanābhasya mukha-padmād viniḥsṛtā

॥गीतामाहात्म्यम्‌॥
धरोवाच
भगवन्‌ परेमेशान भक्तिरव्यभिचारिणी।
प्रारब्धं भुज्यमानस्य कथं भवति हे प्रभो॥१॥
||gītāmāhātmyam||
dharovāca
bhagavan paremeśāna bhaktiravyabhicāriṇī|
prārabdhaṁ bhujyamānasya kathaṁ bhavati he prabho||1||
O Bhagavan! The Supreme Lord! How can unflinching devotion arise in him who is immersed in his Prarabdha Karmas (experiences and traits established during life), O Lord?

श्री विष्णुरुवाच
प्रारब्धं भुज्यमानो हि गीताभ्यासरतः सदा।
स मुक्तः स सुखी लोके कर्मणा नोपलिप्यते॥२॥
śrī viṣṇuruvāca
prārabdhaṁ bhujyamāno hi gītābhyāsarataḥ sadā|
sa muktaḥ sa sukhī loke karmaṇā nopalipyate||2||
Lord Vishnu says: Though engaged in the performance of worldy duties, one who is regular in the study of the Gita becomes free. He is the happy man in this world. he is not bound by Karma (‘action’ through cause and effect).

महापापादिपापानि गीताध्यानं करोति चेत्।
क्वचित्‌ स्पर्शं न कुर्वन्ति नलिनीदलमम्बुवत्॥३॥
mahāpāpādipāpāni gītādhyānaṁ karoti cet|
kvacit sparśaṁ na kurvanti nalinīdalamambuvat||3||
Just as the water stains not the lotus leaf, even so, sins do not taint him who is regular in the recitation of the Gita.

गीतायाः पुस्तकं यत्र यत्र पाठः प्रवर्तते।
तत्र सर्वाणि तीर्थाणि प्रयागादीनि तत्र वै॥४॥
gītāyāḥ pustakaṁ yatra yatra pāṭhaḥ pravartate|
tatra sarvāṇi tīrthāṇi prayāgādīni tatra vai||4||
All the sacred places of pilgrimage like Prayaga (at Allahabad, the sacred place of the confluence of rivers) and others, dwell in that place where the book, the Gita, is kept, and where the Gita is read.

सर्वे देवाश्च ऋषयो योगिनः पन्नगाश्च ये।
गोपाला गोपिका वाऽपि नारदोद्धवपार्षदैः।
sarve devāśca ṛṣayo yoginaḥ pannagāśca ye|
gopālā gopikā vā’pi nāradoddhavapārṣadaiḥ|
All the Gods, Sages, Yogins, Divine Serpents, Gopalas, Gopikas, Narada, Uddhava, and others dwell here.

सहायो जायते शीघ्रं यत्र गीता प्रवर्तते॥५॥
यत्र गीताविचारश्च पठनं पाठनं श्रुतम्।
तत्राहं निश्चितं पृथ्वि निवसामि सदैव हि॥६॥
sahāyo jāyate śīghraṁ yatra gītā pravartate||5||
yatra gītāvicāraśca paṭhanaṁ pāṭhanaṁ śrutam|
tatrāhaṁ niścitaṁ pṛthvi nivasāmi sadaiva hi||6||
Help comes quickly where the Gita is recited and, O Earth, I dwell at all times where the Gita is read, heard, taught and contemplated upon.

गीताश्रयेऽहं तिष्ठामि गीता मे चोत्तमं गृहम्।
गीताज्ञानमुपाश्रित्य त्रीँल्लोकान्‌ पालयाम्यहम्॥७॥
gītāśraye’haṁ tiṣṭhāmi gītā me cottamaṁ gṛham|
gītājñānamupāśritya trīllokān pālayāmyaham||7||
I reside in the Gita and the Gita is My best abode, I protect the three worlds with the knowledge of the Gita.

गीता मे परमा विद्या ब्रह्मरूपा न संशयः।
अर्धमात्राक्षरा नित्या स्वानिर्वाच्यपदात्मिका॥८॥
gītā me paramā vidyā brahmarūpā na saṁśayaḥ|
ardhamātrākṣarā nityā svānirvācyapadātmikā||8||
The Gita is My highest science, which is, without doubt, of the form of Brahman, the eternal, the Ardhamatra (‘half’ syllable; Pranava = Om) the ineffable splendour of the Self.

चिदानन्देन कृष्णेन प्रोक्ता स्वमुखतोऽर्जुनम्।
वेदत्रयी परानन्दा तत्त्वार्थज्ञानसंयुता॥९॥
cidānandena kṛṣṇena proktā svamukhato’rjunam|
vedatrayī parānandā tattvārthajñānasaṁyutā||9||
It was spoken by the blessed Krishna, the all-knowing, with His own mouth to Arjuna. It contains the essence of the three Vedas, the knowledge of the Reality. It is full of supreme bliss.

योऽष्टादशजपो नित्यं नरो निश्चलमानसः।
ज्ञानसिद्धिं स लभते ततो याति परं पदम्॥१०॥
yo’ṣṭādaśajapo nityaṁ naro niścalamānasaḥ|
jñānasiddhiṁ sa labhate tato yāti paraṁ padam||10||
He who recites the eighteen chapters of the Gita daily, with a pure and unshaken mind, attains perfection in knowledge and reaches the highest state or supreme goal.

पाठेऽसमर्थः सम्पूर्णे ततोऽर्धं पाठमाचरेत्‌।।
तदा गोदानजं पुण्यं लभते नात्र संशयः॥११॥
pāṭhe’samarthaḥ sampūrṇe tato’rdhaṁ pāṭhamācaret| |
tadā godānajaṁ puṇyaṁ labhate nātra saṁśayaḥ||11||
If a complete reading is not possible, even if only half of it is read, he attains the benefit of giving a cow as a gift. There is no doubt about this.

त्रिभागं पठमानस्तु गङ्गास्नानफलं लभेत्।
षडंशं जपमानस्तु सोमयागफलं लभेत्॥१२॥
tribhāgaṁ paṭhamānastu gaṅgāsnānaphalaṁ labhet|
ṣaḍaṁśaṁ japamānastu somayāgaphalaṁ labhet||12||
He who recites one-third of it achieves the merit of a bath in the sacred Ganga, and who recites one-sixth of it attains the merit of performing a Soma sacrifice.

एकाध्यायं तु यो नित्यं पठते भक्तिसंयुतः।
रुद्रलोकमवाप्नोति गणो भूत्वा वसेच्चिरम्॥१३॥
ekādhyāyaṁ tu yo nityaṁ paṭhate bhaktisaṁyutaḥ|
rudralokamavāpnoti gaṇo bhūtvā vasecciram||13||
That person who reads one chapter with great devotion attains the world of Rudra, and having become a Gana (Siva’s attendants), lives there for many years.

अध्यायं श्लोकपादं वा नित्यं यः पठते नरः।
स याति नरतां यावन्मन्वन्तरं वसुन्धरे॥१४॥
adhyāyaṁ ślokapādaṁ vā nityaṁ yaḥ paṭhate naraḥ|
sa yāti naratāṁ yāvanmanvantaraṁ vasundhare||14||
If one reads a chapter or even a part of a verse daily, he, O Earth, retains a human body till the end of a Manvantara (308,448,000 years).

गीतायाः श्लोकदशकं सप्त पञ्च चतुष्टयम्।
द्वौ त्रीनेकं तदर्धं वा श्लोकानां यः पठेन्नरः॥१५॥
चन्द्रलोकमवाप्नोति वर्षाणामयुतं ध्रुवम्।
गीतापाठसमायुक्तो मृतो मानुषतां व्रजेत्॥१६॥
gītāyāḥ ślokadaśakaṁ sapta pañca catuṣṭayam|
dvau trīnekaṁ tadardhaṁ vā ślokānāṁ yaḥ paṭhennaraḥ||15||
candralokamavāpnoti varṣāṇāmayutaṁ dhruvam|
gītāpāṭhasamāyukto mṛto mānuṣatāṁ vrajet||16||
He who repeats ten, seven, five, four, three, two verses or even one or half of a verse, attains the region of the moon and lives there for 10,000 years. Accustomed to the daily study of the Gita, a person, after death, is born again as a human being.

गीताभ्यासं पुनः कृत्वा लभते मुक्तिमुत्तमाम्।
गीतेत्युच्चारसंयुक्तो म्रियमाणो गतिं लभेत्॥१७॥
gītābhyāsaṁ punaḥ kṛtvā labhate muktimuttamām|
gītetyuccārasaṁyukto mriyamāṇo gatiṁ labhet||17||
By repeated study of the Gita, one attains the highest liberation. Uttering “Gita” at the time of death, he attains the Goal of Life.

गीतार्थश्रवणासक्तो महापापयुतोऽपि वा।
वैकुण्ठं समवाप्नोति विष्णुना सह मोदते॥१८॥
gītārthaśravaṇāsakto mahāpāpayuto’pi vā|
vaikuṇṭhaṁ samavāpnoti viṣṇunā saha modate||18||
Though full of sins, one who is ever intent on hearing the meaning of the Gita, goes to the kingdom of God and rejoices with Lord Vishnu.

गीतार्थं ध्यायते नित्यं कृत्वा कर्माणि भूरिशः।
जीवन्मुक्तः स विज्ञेयो देहान्ते परमं पदम्॥१९॥
gītārthaṁ dhyāyate nityaṁ kṛtvā karmāṇi bhūriśaḥ|
jīvanmuktaḥ sa vijñeyo dehānte paramaṁ padam||19||
He who meditates on the meaning of the Gita, having performed a great number of good actions, attains the supreme Goal after death. Such a man should be known as a Jivanmukta.

मल-निर्मोचनं पुंसां जल-स्नानं दिने दिने।
सकृद्-गीताम्भसि स्नानं संसार-मल-नाशनम्॥
mala-nirmocanaṁ puṁsāṁ jala-snānaṁ dine dine|
sakṛd-gītāmbhasi snānaṁ saṁsāra-mala-nāśanam||
A daily bath in water cleanses people of their bodily dirt; a bath taken once in the waters of the Gita cleanses them of the dirt of Samsara.

गीतामाश्रित्य बहवो भूभुजो जनकादयः।
निर्धूतकल्मषा लोके गीतायाताः परं पदम्॥२०॥
gītāmāśritya bahavo bhūbhujo janakādayaḥ|
nirdhūtakalmaṣā loke gītāyātāḥ paraṁ padam||20||
In this world, taking refuge in the Gita many kings like Janaka and others have reached the highest state or goal, purified of all sins. It is so sung.

Those who hear or read day and night the scripture Gita should not be regarded as human beings; they are verily gods.

All sins whether committed knowingly or unknowingly, through senses or otherwise, get destroyed instantaneously by a constant study of the Gita.

Fie on the learning, conduct, observances, activity, austerity and renown of that person who has not studied the Gita; he is lowly indeed.

He who wishes to cross the fearful ocean of Samsara reaches its other shore easily by mounting on the boat of the Gita.

गीतायाः पठनं कृत्वा माहात्म्यं नैव यः पठेत्।
वृथा पाठो भवेत्तस्य श्रम एव ह्युदाहृतः॥२१॥
gītāyāḥ paṭhanaṁ kṛtvā māhātmyaṁ naiva yaḥ paṭhet|
vṛthā pāṭho bhavettasya śrama eva hyudāhṛtaḥ||21||
He who fails to read this Gita Mahatmyam (Glory of the Gita), after having read the Gita, loses the benefit thereby, and the effort alone remains.

एतन्माहात्म्यसंयुक्तं गीताभ्यासं करोति यः।
स तत्‌ फलमवाप्नोति दुर्लभां गतिमाप्नुयात्॥२२॥
etanmāhātmyasaṁyuktaṁ gītābhyāsaṁ karoti yaḥ|
sa tat phalamavāpnoti durlabhāṁ gatimāpnuyāt||22||
One who studies the Gita, together with this Gita Mahatmyam, attains the fruit mentioned above and reaches the state which is otherwise very difficult to be attained.

सूत उवाच
माहात्म्यमेतद्गीताया मया प्रोक्तं सनातनम्।
गीतान्ते च पठेद्यस्तु यदुक्तं तत्फलं लभेत्॥२३॥
sūta uvāca
māhātmyametadgītāyā mayā proktaṁ sanātanam|
gītānte ca paṭhedyastu yaduktaṁ tatphalaṁ labhet||23||
This greatness or Gita Mahatmyam is eternal, as narrated by me, should be read at the end of the study of the Gita and the fruits mentioned there will be obtained.
॥इति श्रीवाराहपुराणे श्रीगीतामाहात्म्यं सम्पूर्णम्‌॥
||iti śrīvārāhapurāṇe śrīgītāmāhātmyaṁ sampūrṇam||
Thus ends the Gita Mahatmyam, contained in the Varaha Purana.

जयोऽस्तु पाण्डुपुत्राणाम्

जयोऽस्तु पाण्डुपुत्राणां येषां पक्षे जनार्दनः।
यतः कृष्णस्ततो धर्मो यतो धर्मस्ततो जयः॥
jayo’stu pāṇḍuputrāṇāṁ yeṣāṁ pakṣe janārdanaḥ |
yataḥ kṛṣṇastato dharmo yato dharmastato jayaḥ ||
Success be to the sons of Pāṇḍu (Pāṇḍavās), on whose side is Janārdana.
Where Krishna is, there is dharma and where dharma is, there is victory.

[Thanks to sanskritdocuments.org]

प्रथमे नार्जिता विद्या

प्रथमे नार्जिता विद्या द्वितीये नार्जितं धनम्।
तृतीये नार्जितं पुण्यं चतुर्थे किं करिष्यति॥
prathame nārjitā vidyā dvitīye nārjitaṁ dhanam|
tṛtīye nārjitaṁ puṇyaṁ caturthe kiṁ kariṣyati||
[One who has] not accumulated knowledge in his first [āshrama, i.e. brahmacharyam], [one who has] not accumulated wealth in his second [āshrama, i.e. gārhastyam];
[One who has not] accumulated good meritorious deeds (punya) in his third [āshrama, i.e. vānaprastham], what will he do in his fourth [āshrama, i.e. sanyāsam]?

I understand vānaprastha is not supposed to be followed in kaliyuga, so we can look at it as an extension of the gṛhastāshrama, where one must concentrate more on pilgrimage and slow detachment, rather than a full-fledged family life.

नैव राज्यं न राजाऽऽसीत्

नैव राज्यं न राजाऽऽसीत् न दण्डो न च दाण्डिकः।
धर्मेणैव प्रजाः सर्वा रक्षन्ति च परस्परम्॥१२-५९-१४॥
—महाभारते शान्तिपर्वणि ५९-१४
naiva rājyaṁ na rājā”sīt na daṇḍo na ca dāṇḍikaḥ|
dharmeṇaiva prajāḥ sarvā rakṣanti ca parasparam||12-59-14||
—mahābhārate śāntiparvaṇi 59-14
[At first] there was no sovereignty, no king, no chastisement, and no chastiser.
All men used to protect one another righteously, by dharma.
This may be construed as the description of an ideal kingdom. Bhīṣma said this to Yudhiṣṭhira when he [Yudhiṣṭhira] inquired about how kings and kingship came into being. This is verily the description of the Kṛta age, where sovereignty first began.
Reference:
Ganguli translation of Mahābhārata, Chapter 12 (Śānti Parva)

सत्यादपि हितं भवेत्

सत्यस्य वचनं श्रेयः सत्यादपि हितं भवेत्।
यद्भूतहितमत्यन्तम् एतत्सत्यं मतं मम॥१२-३१६-१३॥
—महाभारते शान्तिपर्वणि ३१६-१३
satyasya vacanaṁ śreyaḥ satyādapi hitaṁ bhavet|
yadbhūtahitamatyantam etatsatyaṁ mataṁ mama||12-316-13||
—mahābhārate śāntiparvaṇi 316-13
It is always proper to speak the truth. It is better again to speak what is beneficial than to speak what is true. I hold that that is truth which is fraught with the greatest benefit in all creatures (This is said by Devarṣi Nārada).

The saying “satyādapi hitaṁ bhavet” is frequently misunderstood. The scriptures do not say that truth should be sacrificed in view of what is beneficial, for such view will militate with the saying that there is nothing higher than truth. The saying has reference to those exceptional instances where truth becomes a source of positive harm. The story of the Rishi who spoke the truth respecting the place where certain travellers lay concealed, when questioned by certain robbers who were for killing the travellers, is an instance to the point. The goldsmith’s son who died with a falsehood on his lips for allowing his lawful prince to escape from the hands of his pursuers did a meritorious act of loyalty. Then, again, the germ of the utilitarian theory may be detected in the second line of this verse (from Reference 2).

Also see:
[1] http://www.sacred-texts.com/hin/mbs/mbs12316.htm
[2] http://www.sacred-texts.com/hin/m12/m12c029.htm

शान्तितुल्यं तपो नास्ति

शान्तितुल्यं तपो नास्ति तोषान्न परमं सुखम्।
नास्ति तृष्णापरो व्याधिर्न च धर्मो दयापरः।
śāntitulyaṁ tapo nāsti toṣānna paramaṁ sukham|
nāsti tṛṣṇāparo vyādhirna ca dharmo dayāparaḥ|
There is no penance like peace; there is no greater happiness than satisfaction.
There is no greater disease than desire; there is no greater dharma than mercy/compassion

धारणाद्धर्ममित्याहुः

धारणाद्धर्ममित्याहुः धर्माद्धारयते प्रजाः।
यस्याद्धारणसंयुक्तं स धर्म इति निश्चयः॥
dhāraṇāddharmamityāhuḥ dharmāddhārayate prajāḥ|
yasyāddhāraṇasaṁyuktaṁ sa dharma iti niścayaḥ||
The word “dharma” is derived from verb “dhāraṇa“. It is “dharma“, which holds the people (society) together. Hence, if something is able to hold people together, it is certainly dharma.

मरणान्तानि वैराणि

मरणान्तानि वैराणि निर्वृत्तं नः प्रयोजनम्।
क्रियतामस्य संस्कारो ममाप्येष यथा तव॥९९-३९॥
—श्रीमद्वाल्मीकिरामयणे युद्धकाण्डः
maraṇāntāni vairāṇi nirvṛttaṁ naḥ prayojanam |
kriyatāmasya saṁskāro mamāpyeṣa yathā tava ||99-39||
—śrīmadvālmīkirāmayaṇe yuddhakāṇḍaḥ
Enmity ends with death; it is of no use to desist
Perform his last rites; He’s [now] mine (my brother) as is yours.

(Lord Śri Rāma said this to Vibhīshaṇa on the battle field)

[Posted on JUN 8]

कलौ सङ्कीर्त्य केशवम्

ध्यायन् कृते यजन् यज्ञैः त्रेतायां द्वापरेऽर्चयन्।
यदाप्नोति तदाप्नोति कलौ सङ्कीर्त्य केशवम्॥
dhyāyan kṛte yajan yajñaiḥ tretāyāṁ dvāpare’rcayan|
yadāpnoti tadāpnoti kalau saṅkīrtya keśavam||
The religious merit which accrues from meditating on God in Krita yuga, from performing yagnas in Treta yuga, from ritual worship in Dvapara yuga, can be obtained by praising and praying to Kesava in Kali yuga..

यस्य धर्मः स जीवति

स जीवति गुणो यस्य यस्य धर्मः स जीवति।
गुणधर्मविहीनस्य जीवितं निष्प्रयोजनम्॥
sa jīvati guṇo yasya yasya dharmaḥ sa jīvati|
guṇadharmavihīnasya jīvitaṁ niṣprayojanam||
He lives, [who] [strives] for good qualities and dharma
For the one without dharma and good qualities, life is useless

[Posted on 9 MAY]

यतो धर्मस्ततो जयः

जयोऽस्तु पाण्डुपुत्राणां येषां पक्षे जनार्दनः।
यतः कृष्णस्ततो धर्मो यतो धर्मस्ततो जयः॥
jayo’stu pāṇḍuputrāṇāṁ yeṣāṁ pakṣe janārdanaḥ |
yataḥ kṛṣṇastato dharmo yato dharmastato jayaḥ ||
Success be to the sons of Pandu (Pandavas), on whose side is
Janaardana. Where Krishna is, there is justice and where
justice is, there is victory.

आचारसम्भवो धर्मः

आचारसम्भवो धर्मो धर्माद्वेदाः समुत्थिताः।
वेदैर्यज्ञाः समुत्पन्ना यज्ञैर्देवाः प्रतिष्ठिताः॥
ācārasambhavo dharmo dharmādvedāḥ samutthitāḥ|
vedairyajñāḥ samutpannā yajñairdevāḥ pratiṣṭhitāḥ||

From good conduct is born Dharma, the Veda-s (scriptures) have sprung from Dharma alone; the holy sacrifices are born of (performed with) the Veda-s, the Gods are established (propitiated) by the sacrifices.

विप्रो वृक्षस्तस्य मूलं च सन्ध्या

विप्रो वृक्षस्तस्य मूलं च सन्ध्या वेदाः शाखा धर्मकर्माणि पत्रम्।
तस्मान्मूलं यत्नतो रक्षणीयं छिन्ने मूले नैव शाखा न पत्रम्॥
vipro vṛkṣastasya mūlaṁ ca sandhyā vedāḥ śākhā dharmakarmāṇi patram|
tasmānmūlaṁ yatnato rakṣaṇīyaṁ chinne mūle naiva śākhā na patram||
Vipras (Brahmanas) are like a tree, Sandhya the root, the Vedas its branches and other duties as the leaves.
Therefore, the root must be diligently kept secure, for if the root is severed, there are neither any branches nor any leaves!

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