Samskruta Kathaa – PUC First Year – Lesson 10

An old time Sanskrit story – PUC First Year – Lesson 10 – सन्मित्रम्

Good Friend

Note: The English translation given here is meant for easier understanding of the Sanskrit terms rather than to precisely convey the purport in English.


This story is condensed from a story in the book “Sanskruta-Saamaanya-Gnana” meaning “Simple knowledge of Sanskrit”. In the situation of this story, there was a debate between a king and his minister. The minister is in a difficult situation. He goes one by one to his three friends who have taken help from him earlier.  In this story, the theory “when you are in trouble, you will realize who your real friends are” is being proven. According to the saying, “a wise person is respected everywhere”, even in these days, this story helps to that understand the greatness of a good friend.


In the eastern direction, there was a city called Vaishali.  There was a king named Senajit who was ruling.  This king was brave and courageous. In his court, there was a well learned and truthful minister called Devavrata.  He was an intelligent person, in a way that he would not do anything in a hurry.  Senajit had excessive friendliness towards him. He gained a lot of fame in all his undertakings due to the intelligence of his minister. So, the king spent his time in comfort and happiness.

Who knows the ways of destiny? Once, in the king’s court, there was a debate on scriptures going on in a congregation of all the learned men, groups of poets, and experts in scriptures. An argument began amongst them. The minister said “there cannot be equality between the learned men’s (status) and the king’s (status). The wise man will be respected both in his country and abroad due to the power of his knowledge. It is not that way for the ruler of the land. The king is respected only in his country”. Disagreeing with the minister’s words, the king said “Without the kings, the poet is not equipped to enjoy the honor. Meanwhile, show the proof for your opinion.” Having said “Definitely!” the minister remained silent. But the king did not ponder on the practicality. Without any delay, he ordered the minister to go out of his kingdom. Following that, the minister left.

In this troubled times, seeking refuge, the Minister Devavrata went quickly to the abode of his well-wisher and affectionate friend, Vaachikamitra. Devavrata had the best relationship with this friend. Even if he says in that wealthy person’s place for his entire life, the king will not be able to come to know of it. But within a few days, understanding that good friend’s fear of supporting a rebellion (one who protests against the King), leaving his house, remembering the help extended by him, he came to the house of the second friend, Somadeva.

Along with Devavrata, Somadeva too experienced delight with the food, drinks, etc. Devavrata was well honoured by Somadeva who had (extended his hospitality and had) given him the seat and pleasing words. “Definitely, I will extend my support to you, even in the event of enmity with the king. Will I be not able to this much?” Devavrata, having considered the utmost consideration of his friend, agreed and said “Ok”. But sooner itself the minister was told this by Somadeva, “Oh, my friend. I will not forget your help. If the king comes to know of your stay in my house, definitely, he will pierce me with the trident. I know that it is blunder to give refuge to a person who has been banished from the country. So, immediately, leave my house and go elsewhere”.

Devavrata, who started out, leaving Somadeva’s house, on hearing his words, was unable to bear the sorrow and anger. “Oh! What a miserable state I am in!  Those two friends were selfish.  I do not see any other group of well-wishers”, thinking this, in the middle of the way, he met a childhood friend, Chandradhara. “This person (Chandradhara) has never been honored by me”. Just on seeing each other, both of them were extremely delighted. Devavrata, who was returning due to dejection, somehow (i.e., without any hope), entered the house of the friend, Chandradhara. He was duly respected and welcomed in the appropriate manner, by being offered the seat, water to wash his feet, water to drink, etc. The joy of Chandradhara on seeing his friend was inexpressible.

“The people who are dragged by the series of different needs, deceive by different ways, the other people who are blinded by friendship. The people of the world act only according to their convenience. They don’t desire for the other people’s wellbeing. Indeed, in this world, it is a worth-less lineage”,  thinking this, Devavrata, expressed his helplessness. He told about the king’s thoughts and his friends’ thoughts. On hearing this, without any consideration for the king’s wrath, Chandradhara tried to pacify him in all possible ways. He said, “Oh friend! For the protection of my learned friend, even if my life is lost, I will not be a person who deviates from the path of one’s duty. By sacrificing the life for a friend, my dependents will consider it to be their good fortune.  Actually, only the friend is the most important person in the entire world.” Devavrata became extremely happy because of the affection of his friend, Chandradhara. In the course of time, Devavrata became the point of respect of the subjects of the kingdom. The king also became happy on knowing about Chandradhara’s mindset to even give up his own life. Without Devavrata, the king, Senajit, was unable to perform the royal duties. So, he himself went to Chandradhara’s house, begged for Devavrata’s forgiveness and thinking “Oh! My intelligence is like this!” he comforted Devavrata with great respect.

Again and again recollecting Chandradhara’s help, after inviting him to his house, Devavrata along with the king, went to the king’s palace.



Science in Ancient India – PUC First Year – Lesson 13

Science in Ancient India – PUC First Year – Lesson 13 – विज्ञानपथः

Lesson 13-1

Lesson 13-2

Lesson 13-3

Vignaanapathah = The Path of Science

The English translation given here is meant for easier understanding of the Sanskrit terms rather than to precisely convey the purport in English.


Right from the time of the Vedas, we can see the cultural development in our country Bharata. In parallel, Science had also developed. In multiple branches of science, our ancestors were great researchers and scholars. There were also many books that were written. Let’s look at the achievements in some of the branches like Astronomy, Mathematics, Biology and Environmental Science.

Astronomy and Mathematics

In the fields of astronomy and mathematics, we can see the heights of their thinking and understanding. In the Vedas itself, we can see the reference to the ten planets in the solar system. It is astonishing that there were aware of the Great Red Spot in Jupiter which we are able to see these days in the modern photographs taken using the telescope. Information like Mars’ disconnection from the earth, the two planets and the moon; and the revolution of the planets around the sun have all been mentioned in the Rig Veda. But the present day scientists consider them to be recent discoveries. The ancient sages knew very well that the planets were revolve like a spinning top. They knew that the planets were revolving in their own axis. They had declared that the Sun was the primary support for Earth. There are references to various measures of time like day, night, month, seasons, the six months’ duration, a year. They were aware that about the increasing and decreasing phases of the moon and that the sun was the cause of its light.

It is a matter of great pride that the numerals and the decimal system, which are widely used across the world, is India’s contribution. Another specialty is the expression of the numbers using different words. (In this way of representation called Bhootasankhyaa, the culturally familiar words were used to indicate numbers. For example, the word netram – eyes could represent the number two). Each Yagna or the fire sacrifice had a prescribed type of Yagnakunda or the sacrificial alters. For the construction of these sacrificial alters, the sages had to know about the various geometrical figures, their area, their transformation, etc. Geometry developed during the Vedic period itself. Indians were ahead in Algebra, in solving Equations, in solving Simultaneous Equations, and Simultaneous Equations with many variables. Usage of Geometry to solve Algebra and vice versa clearly demonstrates their heights of expertise in this field. This field grew due to the contributions of intellectuals like Aryabhatta, Brahmagupta, Sridhara and Bhaskaracharya. Among these people, Bhaskaracharya II is special. His specialty was that he used to solve problems while narrating the beauty of nature. This field kept growing until the time of the famous mathematician of our times, Srinivasa Ramanujam. Because of the contributions of these people, the growth in this field has been vast and deep.

Biology and Environmental Science

The achievement of the ancient sages in the field of Biology is also extraordinary. They categorized the plants and animals based on their qualities. They had written individual works on minding the horses and minding the elephants. Dhalvana was an expert in the study of Snakes. It has been mentioned that he had the knowledge regarding thirteen types of snakes.

The sages used to consider the protection of the environment as their fundamental duty. They considered everything to be god – the Sun, Trees, water, air, earth, etc. They considered polluting them to be a sin or a destructive activity. They were carrying out their activities with a good understanding of all aspects like the protection of plants, the protection of animals and their appropriate uses. That is why they say that a person who plants at least five trees will not go to hell. The sages gave a lot of importance for building ponds and lakes. Their consideration was towards its preservation also and not just construction. There was punishment and penalty for those who polluted these places. Even rules were established for these. The groundwater level was maintained by these measures.

There were many works composed during the ancient days, which prove that the Indians were skilled and wise in the numerous branches of Science. Some of them are Aaryabhateeyam written by Aaryabhat; Varaahamihira’s “Panchasiddhaantikaa” and “Bruhatsamhitaa”; Naagaarjuna’s “Kakshaaputatantram” related to Alchemy; the Ayurvedic books “Charaka Samhita” and “Shushruta Samhita” by Charaka and Shushruta respectively; Bhaskarachaarya’s “Siddhaantashiromanih”. All of us attach great value to the study of these scriptures.


(Video) ChampuRamayanam – Sundarakandam – Smt. Vidhya #4

भोजचम्पूरामायणम् – सुन्दरकाण्डम् – श्रीमती. विद्या रमेशः – संस्कृतभारती, चेन्नै (King Bhoja’s Champu-Ramayanam – Sundarakandam– Weekly online classes being conducted by Smt. Vidhya Ramesh, Samskrita Bharati, Chennai). This page contains the detailed notes of the shlokas covered in the sessions.




(Video) ChampuRamayanam – Sundarakandam – Smt. Vidhya #3

भोजचम्पूरामायणम् – सुन्दरकाण्डम् – श्रीमती. विद्या रमेशः – संस्कृतभारती, चेन्नै (King Bhoja’s Champu-Ramayanam – Sundarakandam– Weekly online classes being conducted by Smt. Vidhya Ramesh, Samskrita Bharati, Chennai). This page contains the detailed notes of the shlokas covered in the sessions.




Bhaasa Naatakam – PUC First Year – Lesson 8

Bhaasa Naatakam – PUC First Year – Lesson 8 – सान्तः पुरः शरणागतोऽस्मि 


Kaliya Krishna
The English translation given here is meant for easier understanding of the Sanskrit terms rather than to precisely convey the purport in English. This portion has been explained in simple Sanskrit by Smt. Vidhya Ramesh in this video



  • संकर्षणः बलरामः [ Sankarshana = Balaraama ]
  • दामोदरः श्रीकृष्णः [ Daamodara = Sreekrishna ]
  • कालियः महोरगः [ Kaaliya = The great serpant ]
  • गोपिकाः गोपकन्यकाः [ Gopikas = The girls of the cowherd clan ]
  • वृद्धगोपालकः यादववृद्धः [ The old Gopalaka = An old Yadava person ]


(ततः प्रविशन्ति गोपकन्यकाः)
Then on, the gopikaas enter

सर्वाः           मा खलु मा खलु भर्तः! एतं जलाशयं प्रवेष्टुम् । एष खलु दुष्टमहोरगकुलावासः।

All (Girls): Don’t (मा खलु), don’t (proceed), hey Lord (भर्तृ), to enter (प्रवेष्टुम्) this (एतम्) lake (जलाशयम्). This (एषः) indeed (खलु) is the residing place (आवास) of the family (कुल) of heinous (दुष्ट) great (महा) serpent (उरग).

दामोदरः       न खलु न खलु विषादः कार्यः।

Damodara: The action (कार्य) of grieving (विषाद) is not (न खलु) to be done, not to be done. (Don’t feel sad).

सर्वाः            भर्तः! संकर्षण ! वारय वारय भर्तृदामोदरम्।

All:       O Lord (भर्तृ) ! Sankarshana (संकर्षण) ! Stop (वारय), Prevent, the lord (भर्तृ), Damodara (दामोदर) !

सङ्कर्षणः  अलमलं भयविषादाभ्याम्। दर्शितोऽनुरागः।

Sankarshana:      Enough! Enough (अलम्) of the fear (भय) and anguish (विषाद). Your affection (अनुरागः) has been well exhibited (दर्शितः)

दामोदरः    सर्वप्रजाहितार्थं द्रुततरं नागं मे वशं करोमि।

Damodara:     For the sake (अर्थम्) of the welfare (हित) of all (सर्व) the dependent citizens (प्रजा), I will make (करोमि) the serpent (नागम्) immediately (द्रुततरम्) come under my (मे) control (वशम्).

(इति ह्रदं प्रविष्टः)
Saying this (इति) he entered (प्रविष्टः) the lake (ह्रदम्)

सर्वाः      हा हा धूम उत्थितः ।

All (Girls): Oh! Oh! The smoke (धूमः) has risen up (उत्थितः)

दामोदरः    अहो ह्रदस्य गम्भीर्यम्। इह हि,
द्रुतेन्द्रिनीलप्रतिमानवीचिम् ।
इमामहं कालियधूमधूम्रां
सान्तर्विषाग्निं यमुनां करोमि ।। 1 ।।

[ सितेतर-अभुग्न-दुकूल-कान्ति-द्रुत-इन्द्रिनील-प्रतिमान-वीचिम् । इमाम् अहम् कालिय-धूम-धूम्राम् स-अन्तः-विष-अग्निं यमुनां करोमि ]

[ इमां कालियधूमधूम्रां सान्तः विषाग्निं यमुनां अहं सितेतराभुग्नदुकूलकान्ति-द्रुतेन्द्रिनीलप्रतिमानवीचिं करोमि ।  ]

Damodara:     Wow (अहो) ! How immense is this lake’s (ह्रद) depth (गम्भीर्यम्). इह (here) हि (itself), …

I (अहम्) will make (करोमि) Yamuna (यमुना) who is at present
smoke-coloured (धूम्रा) due to the Kaliya’s (कालिय) smoke (धूम), and
who is with (सह) the poisonous (विष) fire (अग्नि) in her interior (अन्तः)
to become one whose waves (वीचि) are similar (प्रतिमान) to the liquefied (द्रुत) gem (इन्द्रिनील) whose shine (कान्ति) is like that of a silk cloth (दुकूल) mixed (अभुग्न) in the dark blue or black colour (i.e., other than इतर white सित)

(He left)

(ततः प्रविशति वृद्धगोपालकः।)
Then (ततः) the old (वृद्ध) Gopalaka (गोपालक) enters (प्रविशति)

वृद्धगोपालकः हा भर्तः! एष कन्यकाभिर्वार्यमाणो यमुनाह्रदं प्रविष्टः। मा खलु मा खलु साहसं कृत्वा प्रवेष्टुम् । अत्र व्याघ्रा वराहा हस्तिनः पानीयं पीत्वा तत्र तत्रैव विम्रियन्ते । कथं न दृश्यते । किमिदानीं करोमि। भवतु, इमम् तावत् कुम्भपलाशमारुह्य निध्यायामि। हा हा धूम उत्थितः।

Old Gopalaka: O Lord! This person (एषः), Krishna, in spite of being stopped (वार्यमाण) by the girls (कन्यका), has entered (प्रविष्ट) Yamuna’s (यमुना) lake (ह्रदम्). Acting (कृत्वा) adventurously (साहस) don’t (मा खलु) (proceed) to enter (प्रवेष्टुम्) this lake.  Animals such as tigers (व्याघ्र), boars (वराह) and elephants (हस्तिन्), after drinking (पीत्वा) the water (पानीय) in that place (अत्र),  are dying (विम्रियन्ते) there (तत्र तत्र)  itself (एव). How (कथम्) this is not realized (न दृश्यते)? What (किम्) shall I do (करोमि) now (इदानीम्)? Ok (भवतु), for now (तावत्), after climbing (आरुह्य) this (इमम्) squash tree (कुम्भपलाशम), I will see (निध्यायामि). Oh! Oh!  (हा हा) The smoke (धूम) has risen (उत्थित).

सङ्कर्षणः  पश्यन्तु भवत्यः ।
दामोदरोऽयं परिगृह्य नागं
विक्षोभ्य तोयं च समूलमस्य।
भोगे स्थितो नीलभुजङ्गमस्य
मेघे स्थितः शक्र इवावभाति ।। 2 ।।

[ दामोदरः, अयम्, परिगृह्य, नागम्, विक्षोभ्य, तोयम्, च, समूलम्, अस्य, भोगे, स्थितः, नीलभुजङ्गमस्य, मेघे, स्थितः, शक्रः, इव, , अवभाति ]

[ अयं दामोदरः तोयं विक्षोभ्य समूलं नागं परिगृह्य च अस्य नीलभुजङ्गमस्य भोगे स्थितः मेघे स्थितः शक्रः इव  अवभाति | ]

Sankarshana:  You girls (भवत्यः) see (पश्यन्तु). This (अयम्) Damodhara (दामोदर), having churned (विक्षोभ्य) the waters (तोय) of the river Yamuna, having held (परिगृह्य) the snake (नाग) with its base (समूल), standing (स्थितः) on the hood (भोग) of this (अयम् – षष्ठी अस्य) snake (नीलभुजङ्गम) appears (अवभाति) to be like (इव) Indra (शक्र) standing (स्थित) in the clouds (मेघ).

(ततः प्रविशति कालियं गृहीत्वा दामोदरः।)

At that time (ततः) Damodhara (दामोदर) enters (प्रविशति) holding (गृहीत्वा) Kaliyah (कालिय)

दामोदरः       एष भोः!
निर्भर्त्स्य कालियमहं परिविस्फुरन्तं
भोगे विषोल्बणफणस्य महोरगस्य
हल्लीसकं सललितं रुचिरं वहामि ।। 3 ।।

[ निर्भर्त्स्य, कालियम्, अहम्, परिविस्फुरन्तम्, मूर्धाञ्चितैकचरणश्चलबाहुकेतुः, भोगे, विषोल्बणफणस्य, महोरगस्य, हल्लीसकम्, सललितम्, रुचिरम्, वहामि ]

[ अहं मूर्धाञ्चितैकचरणश्चलबाहुकेतुः परिविस्फुरन्तं कालियं निर्भर्त्स्य विषोल्बणफणस्य महोरगस्य भोगे रुचिरं हल्लीसकं सललितं वहामि | ]

Damodhara: Hey, you (भोः एषः)! After abusing (निर्भर्त्स्) Kaliya (कालिय), who is brightly shining (परिविस्फुरत्), I (अहम्), the one having his arms (बाहु) resembling the flag (केतु) and the one having one (एक) feet (चरण) adorn (अञ्चित) the forehead (मूर्धन्) of this serpent, I will carry out (वहामि) in an elegant way (सललित) the enjoyable (रुचिर) dance form called Hallisaka (हल्लीसक) on the hood (भोग) of the great (महत्) snake (उरग), that has abundant (उल्बण) poison (विष) in its hood (फण).

सर्वाः            आश्चर्यं भर्तः! आश्चर्यम्। कालियस्य पञ्चफणानाक्रामन् हल्लीसकं प्रक्रीडति।

All (girls): Oh, O Lord! What a wonder (आश्चर्यम्)! Krishna performing (प्रक्रीडति) the Hallisaka dance taking control of (आक्रम) the five (पञ्च) hoods (फण) of Kaliya

दामोदरः       यावदहमपि पुष्पाण्यपचिनोमि ।

Damodhara: In the meanwhile (यावत्), I am (अहम्) also (अपि) plucking (चिनोमि) flowers (पुष्प) from the tree

कालियः       आः,
लोकालोकमहीधरेण भुवनाभोगं यथा मन्दरं
शैलं शर्वधनुर्गुणेन फणिना यद्वच्च यादोनिधौ।
स्थूलाखण्डलहस्तिहस्तकठिनो भोगेन संवेष्टितं
त्वामेष त्रिदशाधिवासमधुना सम्प्रेषयामि क्षणात् ।। 4 ।।

[ लोकालोकमहीधरेण, भुवनाभोगम्, यथा, मन्दरम्, शैलम्, शर्वधनुर्गुणेन, फणिना, यद्वत्, च, यादोनिधौ, स्थूलाखण्डलहस्तिहस्तकठिनः, भोगेन, संवेष्टितम्, त्वाम्, एषः, त्रिदशाधिवासम्, अधुना, सम्प्रेषयामि, क्षणात् ]

[ यथा लोकालोकमहीधरेण भुवनाभोगं यद्वत् यादोनिधौ शर्वधनुर्गुणेन फणिना मन्दरं शैलं च (तद्वत्) स्थूलाखण्डलहस्तिहस्तकठिनः एषः (अहम्) भोगेन संवेष्टितं त्वाम् अधुना क्षणात् त्रिदशाधिवासम् सम्प्रेषयामि ]

Kaliya:    Ha!
I will surround you in the way (यथा) the Lokaloka Mountain (लोकालोकमहीधर) envelops the entire earth (भुवन+आभोग). I will churn you, in the way, the Mandara (मन्दर) mountain (शैल) was churned by the serpent (फणि), Vasuki, who was like the string (गुण) on the bow (धनुस्) of Shiva (शर्व), during the churning of the ocean (यादस्+निधि). I, (एषः this person that I am), who is firm (कठिन) like the trunk (हस्त) of the huge (स्थूल) Airavatha elephant (हस्ति) of Indra (आखण्डल), now itself (अधुना), will send (सम्प्रेषयामि) you (त्वाम्), who will be encircled (संवेष्टित) by my hood (भोग), to the residence (अधिवास) of gods (त्रिदश) [referring to the 33 types of divine beings], instantly (क्षणात्).

वृद्धगोपालकः (अवतीर्य) साधु भर्तः! साधु। फालय फालय । अहमपि सहायो भवामि। अहो बिभेमि भर्तः! बिभेमि। यावदिमं वृत्तान्तं नन्दगोपाय निवेदयामि ।

Old Cowherd: (After getting down – अवतीर्य) Good (साधु), O Lord! Good (साधु)! You take (फालय) the flowers. I (अहम्) also (अपि) will be (भवामि) an assistant (सहाय). I am scared (बिभेमि). O Lord! I am scared. In the meanwhile (यावत्), I shall present (निवेदयामि) to Nandagopa (नन्दगोप) these (इदम्) happenings (वृत्तान्त).

(He left)

दामोदरः       विध्वस्तमीनमकराद् यमुनाह्रदान्ताद्
दर्पोच्छ्रयेण महता दृढमुच्छ्वसन्तम्।
आशीविषं कलुषमायतवृत्तभोग-
मेष प्रसह्य सहसा भुवि विक्षिपामि ।। 5 ।।

[ विध्वस्तमीनमकरात् यमुनाह्रदान्तात् दर्पोच्छ्रयेण महता दृढम् उच्छ्वसन्तम् आशीविषं कलुषम् आयतवृत्तभोगम् एषः प्रसह्य सहसा भुवि विक्षिपामि ]

विध्वस्तमीनमकरात् यमुनाह्रदान्तात् महता दर्पोच्छ्रयेण दृढम् उच्छ्वसन्तम् आयतवृत्तभोगं कलुषम् आशीविषं एषः (अहं) प्रसह्य सहसा भुवि विक्षिपामि |

Damodara:     From the Yamuna’s (यमुना) lake’s (ह्रद) end portion (अन्त), where the crocodiles (मकर) and fishes (मीन) have been destroyed (विध्वस्त),  I will forcefully (प्रसह्य) and rashly (सहसा) throw (विक्षिपामि) on the ground (भुव), this wicked (कलुष) poisonous serpent (आशीविष), who is breathing out (उत्+श्वसन्त) heavily (दृढ) due to the raised (उच्छ्रय) pride (दर्प), and who has spread out (आयत) its circular (वृत्त) hood (भोग).

कालियः       एष भोः!
रोषेण धूमायति यस्य देह-
स्तेनैव दाहं पृथिवीं प्रयाति ।
ज्वालावलीभिः प्रदहामि सोऽहं
रक्षन्तु लोकाः समरुद्गणास्त्वाम् ।। 6 ।।

[ रोषेण, धूमायति, यस्य, देहः, तेन, एव, दाहम्, पृथिवीम्, प्रयाति, ज्वालावलीभिः, प्रदहामि, सः, अहम्, रक्षन्तु, लोकाः, समरुद्गणाः त्वाम् ]

[ यस्य देहः रोषेण धूमायति तेन एव पृथिवीं दाहं प्रयाति | सः अहं ज्वालावलीभिः त्वां प्रदहामि | समरुद्गणाः लोकाः त्वां रक्षन्तु | ]

Kaliya:       Hey you!
Due to anger (रोष) the one whose body (देह) is creating smoke (धूमायति), by him only (एव) the earth (पृथिवी) will get (प्रयाति) burnt (दाह). Being such a person that I am (सः अहम्), I will burn (प्रदहामि) you (त्वाम्) by means of a series (आवली) of flames (ज्वाल).  Let the worlds along with (सह) the Devas (मरुद्गण) save (रक्ष) you (त्वाम्).

दामोदरः       कालिय ! यदि ते शक्तिरस्ति, दह्यतां ममैको भुजः ।

Damodara: O Kaliya ! If you have (अस्ति) strength (शक्ति) try to burn (दह्य) my (मम) one (एक) arm (भुज).

कालियः       हहह
चतुःसागरपर्यन्तां ससप्तकुलपर्वताम्।
दहेयं पृथिवीं कृत्स्नां किं भुजं न दहामि ते ।। 7 ।।
हं, तिष्ठेदानीम्। ए, त्वां भस्मीकरोमि।

[ चतुःसागरपर्यन्ताम्, ससप्तकुलपर्वताम्, दहेयम्, पृथिवीम्, कृत्स्नाम्, किम्, भुजम्, न, दहामि, ते ]

[ ससप्तकुलपर्वतां चतुःसागरपर्यन्तां कृत्स्नां पृथिवीं दहेयम् | किं ते भुजं न दहामि ? ]

Kaliya:       Ha, ha, ha !
I shall burn the entire earth which has seven mountains and extends till the four oceans. Will I not be able to incinerate your arm?
Hmm! Now you wait. Hey ! I shall turn you into ashes.

(विषाग्निं मुञ्चति)

(Emits मुञ्चति poisonous विष fire अग्नि)

दामोदरः       हन्त दर्शितं ते वीर्यम् ।

Damodara:     Wow (हन्त) ! Your (ते) valor (वीर्य) has been well demonstrated (दर्शित).

कालियः       प्रसीदतु प्रसीदतु भगवान् नारायणः।

Kaliya:   May you be pleased! Kindly be pleased (प्रसीदतु) ! O Bhagavan Narayana.

दामोदरः       अनेन वीर्येण भवान् गर्वितः ।

Damodara:  You (भवान्) were proud (गर्वित) due to this (अयम्) valor (वीर्य).

कालियः       प्रसीदतु भगवान्। … अज्ञानादतिक्रान्तवान्, सान्तःपुरः शरणागतोऽस्मि।

Kaliya:   Kindly be pleased (प्रसीदतु) ! O Bhagavan ! I crossed (अतिक्रान्तवत्) my limits, due to ignorance (अज्ञान). Along with (सह) my family (अन्तःपुर), I (अस्मि) take refuge (शरणागत) in you.

दामोदरः       कालिय! किमर्थमिदानीं यमुनाह्रदं प्रविष्टोऽसि।

Damodara:  O Kaliya ! Why (किमर्थम्) have you (असि) entered (प्रविष्ट) this Yamuna’s (यमुना) lake (ह्रदम्) now (इदानीम्) ?

कालियः       भगवतो वरवाहनाद् गरुडाद् भीतोऽहमिह प्रविष्टोऽस्मि । तदिच्छामि गरुडादभयं भगवत्प्रसादात् ।

Kaliya:       Scared of Garuda, the supreme vehicle (वरवाहन) of you, who is Bhagavan (भगवत्), I have (अस्मि) entered (प्रविष्टः) here (इह).

दामोदरः       भवतु भवतु।
मम पादेन नागेन्द्र! चिह्नितं तव मूर्धनि।
सुपर्ण एव दृष्ट्वेदमभयं ते प्रदास्यति ।। 8 ।।
अद्यप्रभृति गोब्राह्मणपुरोगासु सर्वप्रजास्वप्रमादः कर्तव्यः।

[ मम, पादेन, नागेन्द्र, , चिह्नितम्, तव, मूर्धनि, सुपर्ण, एव, दृष्ट्वा, इदम्, अभयम्, ते, प्रदास्यति ]

[ (हे) नागेन्द्र ! मम पादेन तव मूर्धनि चिह्नितम् इदं दृष्ट्वा एव सुपर्ण ते अभयं प्रदास्यति | ]

Damodara:     Let it be ! Ok (भवतु) ! O king among the snakes (नागेन्द्र) !  In your (तव) forehead (मूर्धन्), a mark (चिह्नित) has been made by my (मम) feet (पाद). Seeing (दृष्ट्वा) that itself (एव), Garuda (सुपर्णः) will give (प्रदास्यति) protection (अभयम्). Starting today (अद्यप्रभृति), cautiousness (अप्रमाद) is to be carried out (कर्तव्यः) towards all these people (सर्व-प्रजा) who lead (and thus support) the cattle and the Brahmins (गो-ब्राह्मण-पुरोग)

कालियः       भगवन् ! मद्विषदूषितमिदं जलम् । तदिदानीमेव विषं संहृत्य यमुनाह्रदान्निष्क्रमामि ।

Kaliya:        O Bhagavan! This (इदम्) water (जल) has been contaminated (दूषित) by my (मत्) poison (विष). Now (इदानीम्) itself (एव), collecting (संहृत्य) that (तत्) poison (विष) from this lake (ह्रद) on Yamuna (यमुना), I will step out (निष्क्रमामि).

दामोदरः       प्रतिनिवर्ततां भवान् ।

Damodara:     You (भवान्) may withdraw (प्रतिनिवृ) (from here).

कालियः       यदाज्ञापयति भगवान् नारायणः।

Kaliya:       (I will do) as instructed by Bhagavan Narayana

(सपरिजनो निष्क्रान्तः)
He left (निष्क्रान्त) along with (सह) his people (परिजन)


  • Sanskrit Original text –बालचरितम्

Vachanaani – PUC First Year – Lesson 11

Kannada Vachanams in Sanskrit – PUC First Year – Lesson 11 – वचनामृतम्

1.      Saint Basavanna’s Vachanam

मा चोरय मा मारय मा कथयासत्यं
मा क्रुद्ध मा जुगुप्सस्तव अन्येभ्यः |
मा श्लाघस्व आत्मानं मा च निन्द अपरान्
इयमेव अन्तरङ्गशुद्धिः इयमेव बहिरङ्गशुद्धिः
इयमेव च अस्मदीयकूडलसङ्गमप्रसादनस्य पद्धतिः ||१||

Don’t steal. Don’t kill. Don’t tell lies. Don’t get angry. Don’t have aversion towards others. Don’t praise yourself. Don’t condemn others. This is the way for internal purification. This is the way for external purification. This is the way to please our God, Koodala Sangama Deva.

2.      Saint Basavanna’s Vachanam

आर्य कोऽयं धर्मो नाम यत्र नास्ति दया
दयैव अपेक्ष्यते सकलेष्वपि प्राणिषु |
आर्य दयैव धर्मस्य मूलम् |
असत्यां च तस्यां कूडलसङ्गार्यो न प्रसीदत्यार्य ||२||

O noble one! What is Dharma where there is no compassion? Compassion alone is needed towards all the living beings. O noble one! The root of Dharma is compassion. When this (compassion) is not present, Koodala Sangaarya will not be pleased.

3.      Saint Chenna Basavanna’s Vachanam

अन्नदाने पुण्यमस्ति, वस्त्रदाने च धर्मः,
धनप्रदाने तु श्रीर्भवति |
त्रिकरणशुद्धो ध्यायति चेत्
मुक्तो भवति
कूडलचेन्नसङ्गार्ये ||३||

Good deeds are accumulated by donating food. There is Dharma or righteousness in donating clothes. By donating wealth, prosperity ensues. By the three modes of actions (namely thoughts, words and deeds) if one meditates on Koodala Chennasangaarya, one will become liberated.

4.      Saint Allama Prabhu’s Vachanam

कुत्रत्यो रसालः ? कुत्रत्यः कोकिलः !

कुतः कुतोऽयं संबन्धः ?
पर्वतचूलस्थम् आमलकम् ! सागरस्थितो ननु लवणः !
कुतः कुतोऽयं संबन्धः ?
मम च गुहेश्वरलिङ्गस्य च
कुतः कुतोऽयं संबन्धः ? ||४||

Where is the Mango tree? Where is the cuckoo? (And yet they meet); From where to where is this relationship?
Where is the gooseberry, child of the hills? And where is the sea-bred salt? (And yet they meet); From where to where is this relationship?
(Even so) My relationship with Guheshwaralinga – From where to where is this relationship? (Though belonging to different places, we just happened to get united).

5.      Woman-saint Akka Mahadevi’s Vachanam

भानुरिव ज्ञानं
भानुकिरणा इव भक्तिः
भानुं विना न सन्ति किरणाः
किरणान् विना नास्ति भानुः |
ज्ञानं विना भक्तिः भक्तिं विना ज्ञानं
कथं भवेत् चेन्नमल्लिकार्जुन ||५||

Knowledge is like the sun
Devotion is like the sun’s rays
Without the sun, there are no rays;
Without the rays, there is no sun;
How is it possible for
Devotion to exist without knowledge and knowledge to exist without devotion,
O Channa Mallikarjuna!




(Video) ChampuRamayanam – Sundarakandam – Smt. Vidhya #2

भोजचम्पूरामायणम् – सुन्दरकाण्डम् – श्रीमती. विद्या रमेशः – संस्कृतभारती, चेन्नै (King Bhoja’s Champu-Ramayanam – Sundarakandam– Weekly online classes being conducted by Smt. Vidhya Ramesh, Samskrita Bharati, Chennai). This page contains the detailed notes of the shlokas covered in the sessions.