Kunti Stuti Part 5 – Anand – S.B. 1.8.32 – 1.8.36

Kunti Stuti is a part of Srimad Bhagavadam comprising of 26 shlokas from 1.8.18 to 1.8.43. Here is a session from the series of sessions conducted by Sri. V. Anand explaining these shlokas in simple Sanskrit. This page contains the detailed notes of the shlokas covered in the sessions – https://nivedita2015.wordpress.com/sanskrit-sessions/srimad-bhagavatam-kunti-stuti-anand

After helping the Pandavas in numerous ways during all of their calamities until the protection of Prakshit in the womb of Uttaraa, when Krishna is all set to leave for Dwaaraka, brimming with gratitude, Kunti praises Krishna. These verses are called Kunti Stuti.

1.8.18 – 1.8.20 Extols His supreme qualities and states that He is beyond her comprehension.

1.8.21 – 1.8.24 Praising Krishna’s form, she salutes Him. Thanking Krishna for protecting her family, Kunti indicates that she is more fortunate than His own mother in getting His protection at multiple occasions.

1.8.25 – 1.8.26 Prays for occurrences of calamities so that Krishna will be always there for them and also since people to whom good things happen are likely to forget the Lord.

1.8.27 – 1.8.28 Extols Krishna’s divine qualities and salutes Him mentioning that he is impartial to all.

1.8.29 – 1.8.31 Kunti says that no one can understand what Krishna wants to do, taking the form of a normal human being. Kunti also wonders at the different forms that Krishna has taken.

 

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.

Introduction

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.

Story

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.

References:

(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). https://nivedita2015.wordpress.com/sanskrit-kavyas/video-bhojas-champuramayanam-sundarakandam-vidhya-ramesh/ This page contains the detailed notes of the shlokas covered in the sessions.

 

 

 

(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). https://nivedita2015.wordpress.com/sanskrit-kavyas/video-bhojas-champuramayanam-sundarakandam-vidhya-ramesh/ This page contains the detailed notes of the shlokas covered in the sessions.

 

 

 

Subhashitam – PUC First Year – Lesson 9

Subhashitams  – PUC First Year – Lesson 9  –  सूक्तिकुसुमानि

  1. अलब्धं ईहेद्धर्मेण लब्धं यत्नेनपालयेत् । पालितं वर्धयेन्नित्यं वृद्धं पात्रेषु निक्षिपेत् ।
    [ अलब्धं धर्मेण ईहेत् | लब्धं यत्नेन पालयेत् । पालितं नित्यं वर्धयेत् | वृद्धं पात्रेषु निक्षिपेत् । ]
    The wealth that has not yet been obtained, should be procured through proper means. The wealth that has been obtained, should be carefully preserved. The wealth that has been safeguarded, should be increased consistently. The wealth thus increased, should be placed in the right container, i.e., it has to be spent for the worthy people.
  2. तृणानि भूमिरुदकं वाक् चतुर्थी च सूनृता। एतानि तुसतां गेहे नोच्छिद्यन्ते कदाचन।
    [ तृणानि भूमिः उदकम् (एतानि त्रीणि, अपि) च चतुर्थी सूनृता वाक्, एतानि तु सतां गेहे कदाचन न उच्छिद्यन्ते |]
    At any point of time, in the house of good men these four will not cease to exist (i.e., these four will always be available).  They are the mat made of grass (for the guest to sit), the ground (for the guest to lie down), water (and some food for the guest to drink and eat), and good pleasing words (to make the guest feel very comfortable).
  1. गिरिर्महान्गिरेरब्धिर्महानब्धेर्नभो महत् | नभसोऽपि महद्ब्रह्मा ततोप्याशा गरीयसी |
    [ गिरिः महान् | गिरेः अब्धिः (महान्) | अब्धेः नभः महत् | नभसः अपि महत् ब्रह्मा | ततः अपि गरीयसी आशा | ]
    The mountain is huge. The ocean is more immense than the mountain. The sky is vaster than the ocean. The Brahma is more enormous than the sky. The desire is greater than Brahma.
  1. चलन्तिगिरयः कामं युगान्तपवनाहताः | कृच्छ्रेऽपि न चलत्येव धीराणं निश्चलं मनः ||
    [ युगान्तपवनाहताः गिरयः कामं चलन्ति | (किन्तु) धीराणं निश्चलं मनः कृच्छ्रे अपि न चलत्येव |  ]
    Even the mountains will definitely tremble, when they are stuck (आहत) by the strong wind (पवन) blowing at the end (अन्त) of the Yuga (युग). But even in utter distress, the firm minds of the strong men will not oscillate. (They will never lose their integrity).
  2. आहारार्थं कर्म कुर्यादनिन्द्यं कुर्यादाहारं प्राणसन्धारणार्थम्
    प्राणाः सन्धार्याः तत्त्वविज्ञानहेतोस्तत्त्वं विज्ञेयं येन भूयो न जन्म
    [ आहारार्थम् अनिन्द्यं कर्म कुर्यात् | प्राणसन्धारणार्थम् आहारं कुर्यात् | तत्त्वविज्ञानहेतोः प्राणाः सन्धार्याः | येन जन्म भूयः न (भवति) (तथा) तत्त्वं विज्ञेयम् | ]
    For the sake of eating (i.e., for a livelihood), let the work that is not forbidden be taken up. For the sake of sustaining the vital energy of life, let food be consumed. The life should be sustained for the sake of learning the knowledge of the Tattva. This knowledge should be realized in such a way that one will cease to have further births and attain moksha.
  1. सर्पाः पिबन्तिपवनं न च दुर्बलास्ते शुष्कैस्तृणैर्वनगजा बलिनो भवन्ति ।
    कन्दैः फलैर्मुनिवरा क्षपयन्ति कालं सन्तोष एव पुरुषस्य परं निधानम् ॥
    [ सर्पाः पवनं पिबन्ति (तथापि) ते न दुर्बलाः | च शुष्कैः तृणैः वनगजाः बलिनः भवन्ति । कन्दैः फलैः मुनिवराः कालं क्षपयन्ति | पुरुषस्य सन्तोषः एव परं निधानम् | ]
    The snakes drink (i.e., live by consuming) only air. Yet they are not weak. The forest elephants survive only on the dried grass and yet they are valorous. The great sages exhaust their time by eating tubers and fruits. A person’s happiness is the ultimate treasure. (Irrespective of what one gets, the individual’s happiness only matters).
  2. पापान्निवारयतियोजयते हिताय गुह्यं च गूहति गुणान् प्रकटीकरोति ।
    आपद्गतं च न जहाति ददाति काले सन्मित्रलक्षणमिदं प्रवदन्ति सन्तः ॥

    [ इदं सन्मित्रलक्षणम् – पापात् निवारयति, हिताय योजयते, गुह्यं गूहति च, गुणान् प्रकटीकरोति, आपद्गतं न जहाति च, काले ददाति – (इति) सन्तः प्रवदन्ति | ]
    The characteristics of a good friend — One who prevents the friend from committing any wrong deed, binds the friend to beneficial activities, maintains the secrecy, brings to light the good qualities of the friend, does not abandon when the friend is facing any danger, gives timely help and advice. So say the wise men.
  3. दाक्षिण्यं स्वजने दया परिजने शाठ्यं सदा दुर्जने प्रीतिस्साधुजने नयो नृपजने विद्वज्जने चार्जवं |
    शौर्यं शत्रुजने क्षमा गुरुजने
    नारीजने पूज्यता ये चैवंपुरुषाः कलासु कुशलाः तेष्वेव लोकस्थितिः||
    [ स्वजने दाक्षिण्यं, परिजने दया, दुर्जने सदा शाठ्यं, साधुजने प्रीतिः, नृपजने नयः, विद्वज्जने आर्जवं च, शत्रुजने शौर्यं, गुरुजने क्षमा, नारीजने पूज्यता, एवं ये च पुरुषाः कलासु कुशलाः लोकस्थितिः तेषु एव (स्थिता) | ]
    One should be kind towards one’s own people. One should have compassion towards the servants. One should show severity towards wicked people. One should show affection towards the noble people, diplomacy towards the ruling officials or the king’s men, eagerness (to acquire more wisdom) when meeting knowledgeable people. Courage should be demonstrated before the enemies. Forbearance should be shown towards the teachers. Respect should be demonstrated towards the ladies.  The state of the world depends only on such men who are well versed in the arts and demonstrate the above qualities.
  4. विद्या नामनरस्य रूपमधिकं प्रच्छन्नगुप्तं धनम् विद्या भोगकरी यशः सुखकरी विद्या गुरूणां गुरुः ।
    विद्या बन्धुजनो विदेशगमने विद्या प
    रा देवता विद्या राजसु पूज्यते न तु धनं विद्याविहीनः पशुः ॥
    [ विद्या नाम नरस्य अधिकं रूपम्, प्रच्छन्नगुप्तं धनम्, विद्या भोगकरी, यशः सुखकरी, विद्या गुरूणां गुरुः, विदेशगमने विद्या बन्धुजनः, विद्या परा देवता, राजसु विद्या पूज्यते, धनं तु हि, (अतः) विद्याविहीनः पशुः (इव विद्यते) | ]
    Vidya or Knowledge refers to the enhanced beauty of men. It is the secret treasure of men. It causes enjoyment. It gives fame and comforts. It is the teacher of all teachers. It is the relative when you go abroad. It is the supreme god. It is respected even by the kings and wealth does not get that respect. So, the one without knowledge is considered as an animal.
  5. शक्योवारयितुं जलेनहुतभुक् छत्रेण सूर्यातपो नागेन्द्रो निशिताङ्कुशेन समदो दण्डेन गोगर्दभौ ।
    व्याधिर्भेषजसंग्रहैश्च विविधैर्मन्त्रप्रयोगैर्विषं सर्वस्यौषधमस्ति शास्त्रविहितं मूर्खस्य नास्त्यौषधम् ॥

    [ हुतभुक् जलेन वारयितुं शक्यः, सूर्यातपः छत्रेण, समदः नागेन्द्रः निशिताङ्कुशेन, गोगर्दभौ दण्डेन, व्याधिः भेषजसंग्रहैः च, विषं विविधैः मन्त्रप्रयोगैः, सर्वस्य शास्त्रविहितम् औषधम् अस्ति, मूर्खस्य औषधं न अस्ति | ]
    It is possible to put out the fire with water. The sun’s heat can be dodged by using an umbrella.  The intoxicated elephant can be controlled by the sharp (निशित) hook (अङ्कुश). Cattle and donkeys are tamed by the stick. The diseases are avoided by the collection of medicines. The poison can be taken out by the various chants (mantras). There are remedies prescribed in the scriptures for all problems. But there is no drug to cure the stupidity of an idiot.

References: