राम बाल लीलाः

रामस्तु लक्ष्मणेनाथ विचरन् बाललीलया।
रमयामास पितरौ चेष्टितैर्मुग्धभाषितैः॥१-३-४३॥
rāmastu lakṣmaṇenātha vicaran bālalīlayā।
ramayāmāsa pitarau ceṣṭitairmugdhabhāṣitaiḥ॥1-3-43॥

Rama, moving along with Lakshmana, with His infantile sports and gestures and sweet utterances, pleased the parents.

भाले स्वर्णमयाश्वत्थपर्णमुक्ताफलप्रभम्।
कण्ठे रत्नमणिव्रातमध्यद्वीपिनखाञ्चितम्॥१-३-४४॥
bhāle svarṇamayāśvatthaparṇamuktāphalaprabham।
kaṇṭhe ratnamaṇivrātamadhyadvīpinakhāñcitam॥1-3-44॥

On His forehead shone a golden ornament in the shape of an Aśvattha (Pipala) leaf studded with shining pearls and in the neck, a necklace of gems interpolated with the tiger’s nail.

कर्णयोः स्वर्णसम्पन्नरत्नार्जुनसटालुकम्।
शिञ्जानमणिमञ्जीरकटिसूत्राङ्गदैर्वृतम्॥१-३-४५॥
karṇayoḥ svarṇasampannaratnārjunasaṭālukam।
śiñjānamaṇimañjīrakaṭisūtrāṅgadairvṛtam॥1-3-45॥

In both the ears, golden ornaments in the shape of raw Arjuna fruits studded with precious gems were hanging. The ankles were adorned by anklets made of ruby and the waist region, with a golden girdle, and arms, with armlets, all tinkling.

स्मितवक्त्राल्पदशनमिन्द्रनीलमणिप्रभम्।
अङ्गणे रिङ्गमाणं तं तर्णकाननु सर्वतः।
दृष्ट्वा दशरथो राजा कौसल्या मुमुदे तदा॥१-३-४६॥
smitavaktrālpadaśanamindranīlamaṇiprabham।
aṅgaṇe riṅgamāṇaṃ taṃ tarṇakānanu sarvataḥ।
dṛṣṭvā daśaratho rājā kausalyā mumude tadā॥1-3-46॥

With a smiling face having few teeth, the sapphire coloured Rama running after the calves here and there in the royal courtyard. Dasharatha and Kausalya, seeing Rama (this way) were immensely pleased.

भोक्ष्यमाणो दशरथो राममेहीति चासकृत्।
आह्वयत्यतिहर्षेण प्रेम्णा नायाति लीलया॥१-३-४७॥
bhokṣyamāṇo daśaratho rāmamehīti cāsakṛt।
āhvayatyatiharṣeṇa premṇā nāyāti līlayā॥1-3-47॥

During the course of taking meals, Dasharatha called Rama more than once—”come”. Dasharatha calls affectionately and Rama does not come in His childly pranks.

आनयेति च कौसल्यामाह सा सस्मिता सुतम्।
धावत्यपि न शक्नोति स्प्रष्टुं योगिमनोगतिम्॥१-३-४८॥
ānayeti ca kausalyāmāha sā sasmitā sutam।
dhāvatyapi na śaknoti spraṣṭuṃ yogimanogatim॥1-3-48॥

Then, the king used to ask Kausalya to fetch Him. On her part, Kausalya with a smiling face trying (to catch hold of Him). Though she ran after Him, could not catch Him, who is always the only prop of the minds of Yogis!

प्रहसन् स्वयमायाति कर्दमाङ्कितपाणिना।
किञ्चिद्गृहीत्वा कवलं पुनरेव पलायते॥१-३-४९॥
prahasan svayamāyāti kardamāṅkitapāṇinā।
kiñcidgṛhītvā kavalaṃ punareva palāyate॥1-3-49॥

Then, He Himself comes (to His mother), with muddy hands, taking a couple of morsels of food, again runs away!

कौसल्या जननी तस्य मासि मासि प्रकुर्वती।
वायनानि विचित्राणि समलङ्कृत्य राघवम्॥१-३-५०॥
kausalyā jananī tasya māsi māsi prakurvatī।
vāyanāni vicitrāṇi samalaṅkṛtya rāghavam॥1-3-50॥

His mother Kausalya, bedecking Rama properly and (celebrating his birthday) every month, made and distributed sweets of various kinds.

अपूपान् मोदकान् कृत्वा कर्णशष्कुलिकास्तथा।
कर्णपूरान्श्च विविधान् वर्षवृद्धौ च वायनम्॥१-३-५१॥
apūpān modakān kṛtvā karṇaśaṣkulikāstathā।
karṇapūrānśca vividhān varṣavṛddhau ca vāyanam॥1-3-51॥

On His annual birthday, she made Apūpa , Modaka, Jalebi etc. distributed them and celebrated the day.

गृहकृत्यं तया त्यक्तं तस्य चापल्यकारणात्।
एकदा रघुनाथोऽसौ गतो मातरमन्तिके॥१-३-५२॥
gṛhakṛtyaṃ tayā tyaktaṃ tasya cāpalyakāraṇāt।
ekadā raghunātho’sau gato mātaramantike॥1-3-52॥

Kausalya had abandoned her domestic chores on account of her son’s mischievousness. One day,  Sri Rama went to His mother.

भोजनं देहि मे मातर्न श्रुतं कार्यसक्तया।
ततः क्रोधेन भाण्डानि लगुडेनाहनत्तदा॥१-३-५३॥
bhojanaṃ dehi me mātarna śrutaṃ kāryasaktayā।
tataḥ krodhena bhāṇḍāni laguḍenāhanattadā॥1-3-53॥

“Give me food” (said Rama). She did not pay attention, busy with her domestic chores. Then, with anger (Rama) struck the utensils with a stick.

शिक्यस्थं पातयामास गव्यं च नवनीतकम्।
लक्ष्मणाय ददौ रामो भरताय यथाक्रमम्॥१-३-५४॥
śikyasthaṃ pātayāmāsa gavyaṃ ca navanītakam।
lakṣmaṇāya dadau rāmo bharatāya yathākramam॥1-3-54॥

He felled down the pot of cow butter hanging on the rope and gave it to Lakshmana and Bharata turn by turn!

शत्रुघ्नाय ददौ पश्चाद्दधि दुग्धं तथैव च।
सूदेन कथिते मात्रे हास्यं कृत्वा प्रधावति॥१-३-५५॥
śatrughnāya dadau paścāddadhi dugdhaṃ tathaiva ca।
sūdena kathite mātre hāsyaṃ kṛtvā pradhāvati॥1-3-55॥

Then (He) gave it to Shatrughna also and so was the case with curd and milk. When the cook reported to the mother, the mother laughed and ran (to catch them).

आगतां तां विलोक्याथ ततः सर्वैः पलायितम्।
कौसल्या धावमानाऽपि प्रस्खलन्ती पदे पदे॥१-३-५६॥
āgatāṃ tāṃ vilokyātha tataḥ sarvaiḥ palāyitam।
kausalyā dhāvamānā’pi praskhalantī pade pade॥1-3-56॥

Seeing her coming, they all fled. Kausalya too ran, but slipped at every step.

रघुनाथं करे धृत्वा किञ्चिन्नोवाच भामिनी।
बालभावं समाश्रित्य मन्दं मन्दं रुरोद ह॥१-३-५७॥
raghunādhaṃ kare dhṛtvā kiñcinnovāca bhāminī।
bālabhāvaṃ samāśritya mandaṃ mandaṃ ruroda ha॥1-3-57॥

[Eventually], she caught hold of Rama but did not say anything. Still, as a childish prank, He started weeping gently.

ते सर्वे लालिता मात्रा गाढमालिङ्ग्य यत्नतः।
एवमानन्दसन्दोहजगदानन्दकारकः॥१-३-५८॥
te sarve lālitā mātrā gāḍhamāliṅgya yatnataḥ।
evamānandasandohajagadānandakārakaḥ॥1-3-58॥

[Finding them frightened] She embraced them affectionately and fondled, in this manner, the source of bliss, giving delight to the entire Universe!

मायाबालवपुर्धृत्वा रमयामास दम्पती।
अथ कालेन ते सर्वे कौमारं प्रतिपेदिरे॥१-३-५९॥
māyābālavapurdhṛtvā ramayāmāsa dampatī।
atha kālena te sarve kaumāraṃ pratipedire॥1-3-59॥

The Lord, assuming the illusory form of child, provided bliss to His parental couple. After that, in due course, they attained boyhood.

—श्रीमदध्यात्मरामायणे उमामहेश्वरसंवादे बालकाण्डे तृतीयः सर्गः
—śrīmadadhyātmarāmāyaṇe umāmaheśvarasaṃvāde bālakāṇḍe tṛtīyaḥ sargaḥ

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साकेते भाति देवोऽखिलेशः

साकेते लोकनाथप्रथितगुणगणो लोकसङ्गीतकीर्तिः
श्रीरामः सीतयास्तेऽखिलजननिकरानन्दसन्दोहमूर्तिः।
नित्यश्रीर्निर्विकारो निरवधिविभवो नित्यमायानिरासो
मायाकार्यानुसारी मनुज इव सदा भाति देवोऽखिलेशः॥१-७-५७॥
–श्रीमदध्यात्मरामायणे उमामहेश्वरसंवादे बालकाण्डे सप्तमः सर्गः
sākete lokanāthaprathitaguṇagaṇo lokasaṅgītakīrtiḥ
śrīrāmaḥ sītayāste’khilajananikarānandasandohamūrtiḥ।
nityaśrīrnirvikāro niravadhivibhavo nityamāyānirāso
māyākāryānusārī manuja iva sadā bhāti devo’khileśaḥ॥1-7-57॥
–śrīmadadhyātmarāmāyaṇe umāmaheśvarasaṃvāde bālakāṇḍe saptamaḥ sargaḥ

Śrī Rāma, whose virtuous qualities are well-known to all guardian deities of the regions; whose glory is chanted in all the worlds; who is personified bliss of everybody; who is ever effulgent and immutable; who is illimitably magnificent, who even though beyond Māyā, follows the customary pattern of Māyā like an ordinary human, the Supreme Lord of all, shines always in Sāketa!

This is the final shloka of Bālakāṇḍa in Adhyātma Rāmāyaṇam.

The Long and Short of Dr. Manjul Bhargava

The Sanskrit Corner

The Long and Short of Dr. Manjul Bhargava

A while ago Princeton University Professor and Field Medal winner Dr. Manjul Bhargava gave an enthralling lecture at the Madras Music Academy on the relation between mathematics and music.  This presentation revolved around the rhythms of ancient Indian poetry, music and the math behind them as expounded in various treatises such as the Nātyashāstra and the Sangeetha Ratnakara.  He explained how even fundamental concepts in math could be understood in terms of poetry and rhythm thus demonstrating that the subtle yet vital connection between the poetry, the performing arts and mathematics.

At the start of the lecture, Dr. Bhargava posed the following question:

What are the possible ways you could fill up 8 beats with a combination of short (1 beat) and long syllables (2 beats)? 

Here are some valid possibilities, n being the number of beats:

n= 1:                1

n=…

View original post 1,761 more words

न केवलं मे भवतश्च राजन्

श्री प्रह्लाद उवाच
न केवलं मे भवतश्च राजन्स वै बलं बलिनां चापरेषाम्।
परेऽवरेऽमी स्थिरजङ्गमा ये ब्रह्मादयो येन वशं प्रणीताः॥८॥
स ईश्वरः काल उरुक्रमोऽसावोजः सहः सत्त्वबलेन्द्रियात्मा।
स एव विश्वं परमः स्वशक्तिभिः सृजत्यवत्यत्ति गुणत्रयेशः॥९॥
जह्यासुरं भावमिमं त्वमात्मनः समं मनो धत्स्व न सन्ति विद्विषः।
ऋतेऽजितादात्मन उत्पथे स्थितात्तद्धि ह्यनन्तस्य महत्समर्हणम्॥१०॥
दस्यून्पुरा षण्न विजित्य लुम्पतो मन्यन्त एके स्वजिता दिशो दश।
जितात्मनो ज्ञस्य समस्य देहिनां साधोः स्वमोहप्रभवाः कुतः परे॥११॥
—श्रीमद्भागवते सप्तमस्कन्धेऽष्टमोऽध्यायः
śrī prahlāda uvāca
na kevalaṁ me bhavataśca rājansa vai balaṁ balināṁ cāpareṣām|
pare’vare’mī sthirajaṅgamā ye brahmādayo yena vaśaṁ praṇītāḥ||8||
sa īśvaraḥ kāla urukramo’sāvojaḥ sahaḥ sattvabalendriyātmā|
sa eva viśvaṁ paramaḥ svaśaktibhiḥ sṛjatyavatyatti guṇatrayeśaḥ||9||
jahyāsuraṁ bhāvamimaṁ tvamātmanaḥ samaṁ mano dhatsva na santi vidviṣaḥ|
ṛte’jitādātmana utpathe sthitāttaddhi hyanantasya mahatsamarhaṇam||10||
dasyūnpurā ṣaṇna vijitya lumpato manyanta eke svajitā diśo daśa|
jitātmano jñasya samasya dehināṁ sādhoḥ svamohaprabhavāḥ kutaḥ pare||11||
—śrīmadbhāgavate saptamaskandhe’ṣṭamo’dhyāyaḥ
Not just mine, but [He is] the source of your strength as well O King! and Indeed the strength of all those who are strong and others
Those superior, or inferior, moving or non-moving, beginning from Brahma, ae under His control!
He is the Supreme Ishvara (controller), that One Supreme Lord, the strength of the senses, mind, body and Atma!
Indeed He creates, maintains and dissolves the Universe by His power, the Lord of the three Gunas!
Give up your Asuric tendencies and percieve everything as equal to yourself (stop discriminating); [then] there are no enemies,
Except for the mind on the wrong path! [If that can be achieved] That is the greatest worship of the limitless Lord!
Many previous demons, not defeating the six enemies (काम/kāma: desire, क्रोध/krodha: anger, लोभ/lobha: greed, मोह/moha: delusion, मद/mada: pride/arrogance, मात्सर्यम्/mātsaryam: jealousy), which [actually] steal away [everything]
For the one who has conquered the senses, who views all beings with equanimity, for such a noble soul, where are the enemies, created by own’s own delusions!?

Amazing discourse by Prahlada to Hiranyakashipu, when he asks his son who gives him the power/fearlessness to stand and argue, culminating in further fury of Hiranyakashipu and the avatara of Lord Narasimha!

सत्यं विधातुम्

सत्यं विधातुं निजभृत्यभाषितं व्याप्तिं च भूतेष्वखिलेषु चात्मनः।
अदृश्यतात्यद्भुतरूपमुद्वहन्स्तम्भे सभायां न मृगं न मानुषम्॥७-८-१७॥
—श्रीमद्भागवते सप्तमस्कन्धेऽष्टमोऽध्यायः
satyaṁ vidhātuṁ nijabhṛtyabhāṣitaṁ vyāptiṁ ca bhūteṣvakhileṣu cātmanaḥ|
adṛśyatātyadbhutarūpamudvahanstambhe sabhāyāṁ na mṛgaṁ na mānuṣam||7-8-17||
—śrīmadbhāgavate saptamaskandhe’ṣṭamo’dhyāyaḥ
To make true the words uttered by Prahlada, under His care, [Bhagavan Narasimha] who his omnipresent in the entire Universe and
Assuming an unseen extremely wondrous form, [emerged] in the pillar in the royal court, neither an animal, nor human!

Another wonderful shloka, that demonstrates the vatsalyam of Bhagavan, He performed his Avatara, not just to protect Prahlada, but to make true Prahlada’s statement (satyam vidhatum!). When Hiranyakashipu brags to Prahlada about his might, Prahlada merely states that Lord Vishnu is the might underlying anyone and everyone’s might! When Hiranyakashipu gets enraged and asking why the Lord does not show himself in the pillar, and smashes it with his fist, Lord Narasimha appears, to protect his dear Prahlada’s words (and of course Prahlada himself)!

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: