In this world of constant change who does not take birth after one - TopicsExpress

Govindan Vaduvur

In this world of constant change who does not take birth after one dies ? But one who takes his clan to greater heights is the one really born. सिंहश्शिशुरपि निपतति मदमलिनकपोलभित्तिषु गजेषु । प्रकृतिरियं सत्त्ववतां न खलु वयस्तेजसो हेतुः॥ Simhashshishurapi nipatati madamalinakapolabhittishu gajeshu Prakritiriyam sattwavataam na khalu vayastejaso hetuh 1.36 Even a lion cub attacks a rutty elephant and breaks its head. This is the nature of men of strength and majesty. Age does not affect their prowess. Praise of wealth (Dravya prashamsaa) जातिर्यातु रसातलं गुणगणास्तस्याप्यधो गच्छतां शीलं शैलतटात्पतत्वभिजनो संदह्यतां वह्निना । शौर्ये वैरिणि वज्रमाशुनिपतत्वर्थोऽस्तु नः केवलं येनैकेन विना गुणास्तृणलवप्रायास्समस्ता इमे ॥ Jaatiryaatu rasaatalam gunaganastasyaapyadho gachchhataam Sheelam shailatataatpatatwabhijanaah sandahyataam vahninaa Shourye vairini vajramaashu nipatatwarthostu na kevalam Yenaikena vinaa gunaastrinalavapraayaah samastaah ime 1.38 Let the jaati (caste, occupation) sink to the nether world. Let all good qualities go down deeper still. Let good conduct fall from the top of a hill. Let all relatives be burnt in a fire. Let valour against the enemy be struck by thunderbolt. Let us have only wealth (money). Without money all good qualities are nothing more than a bundle of grass. यस्यास्ति वित्तं स नरः कुलीनः स पण्डितः स श्रुतवान् गुणज्ञः। स एव वक्ता स च दर्शनीयः सर्वेगुणाः काञ्चनमाश्रयन्ति॥ Yasyaasti vittam sa narah kuleenah sa panditah sa shrutavaan gunajnah Sa eva vaktaa sa cha darshaneeyah, sarve gunaah kaanchanamaashrayanti 1.40 If one has wealth he is considered born of a good family. He is learned, he recognizes good qualities, he is an orator, he is handsome etc. All these qualities are attributed to a man possessing wealth whether or not these qualities actually reside in him. दानं भोगो नाशस्तिस्रोगतयो भवन्ति वित्तस्य । यो न ददाति न भुङ्क्ते तस्य तृतीया गतिर्भवति ॥ Daanam bhogo naashastisrogatayo bhavanti vittasya Yo na dadaati na bhungkte tasya triteeyaa gatirbhavati. 1.42 Giving to others, enjoying oneself or losing it – these are the only ways for utilising wealth. If one does not give to others or enjoy himself, it will result in the third course i.e. loss of wealth (either by theft, deceit, fire or squandering). राजन् दुधुक्षसि यदि क्षितिधेनुमेनां तेनाद्यवत्समिव लोकममुं पुषाण। तस्मिंश्च सम्यगनिशं परिपुष्यमाणे नाना फलं फलति कल्पलतेव भूमिः ॥ Raajan dudhukshasi yadi kshitidhenumenaam, Tenaadya vatsamiva lokamamum pushaana Tasmishcha samyaganisham paripushyamaane Naanaaphalam phalati kalpalateva bhoomih 1.44 O King! The earth (land) over which you rule is like a cow. If you want to milk the cow you should nourish the calf, your subjects, with the milk of the cow. If you do this always diligently the earth will yield you all its resources in abundance like a wish-yielding creeper (kalpalataa) आज्ञा कीर्तिः पालनं ब्राह्मणानां दानं भोगो मित्रसंरक्षणम् च। येषामेते षड्गुणाः न प्रवृत्ता: कोऽर्थस्तेषां पार्थिवोपाश्रयेण ॥ Aajnaa keertih paalanam brahmanaanaam Daanam bhogo mitrasamrakshanam cha Yeshaamete shadgunaah na pravruttaah Ko’rthasteshaam paarthivopaashrayena 1.47 Power, fame, care of brahmins, charity, enjoyment of the fruits of wealth and protection of one’s friends – if these six are not in a person serving the king, then what is the use of being in the service of the king? रे रे चातक! सावधानमनसा मित्र क्षणं श्रूयतां अंभोदा बहवो हि सन्ति गगने सर्वेऽपि नैतादृशाः। केचिद्वृष्टिभिरार्द्रयन्ति वसुधां गर्जन्ति केचित् वृथा यं यं पश्यसि तस्य तस्य पुरतो मा ब्रूहि दीनं वच: || Re re chataka saavadhaanamanasaa mitra kshanam shrooyataam Ambhodaa bahavo hi santi gagane sarve’pi naitaadrushaah Kechit vrishtibhiraardrayanti vasudhaam garjanti kechit vruthaa Yam yam pashyasi tasya tasya purato maa broohi deenam vachah 1.50 O Friend chaataka! Listen carefully to what I am saying. There are so many clouds in the sky but all of them are not of the same character. Some of them drench the earth with precious rain. Some others do nothing but thundering. They do not yield a drop of water. Therefore do not beg for water before every cloud you seen in the sky. [ Note: The legenday bird chataka is supposed to quench its thirst only from water from the clouds. Here clouds are the kings. And the chataka birds are those who want to make a living by serving the king. Here is advice to such persons that they should not approach all and sundry. Only a few kings are generous, others only boast of themselves but are stingy.] Criticism of evil men (durjana Nindaa ) अकरुणत्वमकारणविग्रहः परधने परयोषिति च स्पृहा । स्वजबन्धुजनेष्वसहिष्णुता प्रकृतिसिद्धमिदं हि महात्मनाम् ॥ Akarunatwamakaaranavigrahah paradhane parayoshiti cha sprihaa Swajana bandhujaneshwasahishnutaa Prakritisiddhamidam hi duraatmanaam 1.51 Cruelty, fighting with others for no reason whatsoever, desire for others’ wealth and women, jealousy at the prosperity of relatives and other family members – men of evil mind are naturally endowed with these bad qualities. दुर्जनः परिहर्तव्यो विद्ययाऽलंकृतोऽपि सन् । मणिना भूषितः सर्पः किमसौ न भयंकरः ॥ Durjanah parihartavyo vidyayaa’lamkrito’pi san Maninaa bhooshitah sarpah kimasau na bhayamkarah? 1.52 Evil men should be avoided though they may be learned. Is a serpent adorned with a jewel (naaga maanikya) less frightening? [Note: Legend has it that good serpents have a luminous stone (maanikya) on top of their hood] लोभश्चेदगुणेन किं पिशुनता यद्यस्ति किं पातकैः सत्यं चेत्तपसा च किं शुचिमनो यद्यस्ति तीर्थेन किम्। सौजन्यं यदि किं जनैः सुमहिमा यद्यस्ति किं मण्डनैः सद्विद्या यदि किं धनैरपयशो यद्यस्ति किं मृत्युना ॥ Lobhashchedagunena kim pishunataa yadyasti kim paatakaih Satyam chettapasaa cha kim shuchimano ydyasti teerthena kim Saujanyam yadi kim janaih sumahimaa yadyasti kim mandanaih Sadvidyaa yadi kim dhanairapayasho yadyasti kim mrityunaa 1.54 If one has greed what is the need for other bad qualities? If one is a backbiter what is the need for evil deeds? If one has Truth what is the need for tapas? If one is pure of mind what is the need for teertha (holy rivers, lakes, sea etc.)? If one is of good conduct what is the need for friends ? If one has fame what is the use of ornaments? If one has right learning why does he need wealth? If one is infamous why does he need death? [ Note: The idea is that for one possessing the quality listed first, the quality listed second is redundant. The first quality is adequate without the second.] मौनान्मूकः प्रवचनपटुः वाचको जल्पको वा धृष्टः पार्श्वे वसति च तथा दूरतश्चाप्रगल्भः । क्षान्त्या भीरुर्यदि न सहते प्रायशो नाभिजात: सेवाधर्म परमगहनो योगिनामप्यगम्यः || Maunaanmookah pravachanapatuh vaachako jalpako vaa Dhrushtah paarshwe vasati cha tathaa dooratashchaapragalbhah Kshaantyaa bheeruryadi na sahate praayasho naabhijaatah Sevaadharma paramagahano yoginaamapyagamyah 1.57 Here the poet lists the difficulty of serving the King or other wealthy person. If the person serving is silent he is considered dumb. If he is a good orator he is dubbed a chatterbox or a babbler. If he stays near he is termed impudent. If he stays away he is called a fool. If he forgives he is timid. If he cannot endure he does not come from a good family. The duties of a servant are such that even yogis may find difficult to approach. आरंभगुर्वी क्षयिणी क्रमेण लघ्वी पुरा दीर्घमुपैति पश्चात् । दिनस्य पूर्वार्धपरार्ध भिन्ना छायेवे मौत्री खलसज्जनानाम् ॥ Aaarambha gurvee kshayinee kramena Laghwee puraa deerghamupaiti pashchaat Dinasya poorvaardha paraardha bhinnaa Chchhaayeva maitree khalasajjanaanaam 1.59 In the forenoon the shadow of a person is long as the Sun rises. It gradually becomes shorter until the Sun is at the zenith. In the afternoon the shadow is short to begin with but becomes gradually longer until the Sun sets. The friendship of evil men, like the shadow of the forenoon, is long to start with but gradually fizzles out. On the other hand, the friendship of good men is like the shadow of the afternoon. It is short to start with and gradually becomes longer(closer) over a period. मृगमीनसज्जनानां तृणजलसंतोष विहित वृत्तीनां । लुब्धक धीवर पिशुना निष्कारणमेव वैरिणो जगति ॥ Mrigameenasajjanaanaam trinajalasantoshavihitavritteenaam Lubdhaka dheevara pishunaa nishkaaranameva vairino jagati 1.60 Deer, fish and good men live on grass, water and contentment respectively. But the hunter, the fisherman and the backbiter, respectively, are their enemies without any reason. This is the nature of evil men. Praise of good men (sujanaprashamsa) संपत्सु महतां चित्तं भवत्युत्पलकोमलं । आपत्सु च महाशैल- शिलासंघात कर्कशम् ॥ Sampatsu mahataam chittam bhavatyutpalakomalam Aapatsu cha mahaashaila shilaasanghaata karkasham 1.61 In good times the heart of great men is soft as the petals of the lotus flower. In bad times, however, it becomes as hard as the rocks of the mountain. वाञ्झा सज्जनसंगतौ परगुणे प्रीतिर्गुरौ नम्रता विद्यायां व्यसनं स्वयोषिति रतिः लोकापवादात् भयम्। भक्तिः शूलिनि शक्तिरात्मदमने संसर्गमुक्तिः खले- ष्वेते येषु वसन्ति निर्मलगुणास्तेभ्यो महद्भ्यो नमः ॥ Vaajnjhaa sajjanasangatau paragune preetirgurau namrataa Vidyaayaam vyasanam swayoshiti ratih lokaapavaadaat bhayam Bhaktih shoolini shaktiraatmadamane samsargamuktih khale- shwete yeshu vasanti nirmalagunaastebhyo mahadbhyo namah 1.62 salutations to those great men in whom reside such sterling qualities as the desire for friendship with the good, appreciation of good qualities in others, humility before the guru, thirst for knowledge, find conjugal pleasure in one’s own wife, fear of scandals about one’s character, devotion to Lord Shiva, power to control one’s mind and avoiding the company of evil men. विपदिधैर्यमथाभ्युदये क्षमा सदसि वाक्पटुता युधि विक्रमः। यशसिचाभिरुचिर्व्यसनं श्रुतौ प्रकृतिसिद्धमिदं हि महात्मनाम्॥ Vipadi dhairyamathaabhyudaye kshamaa Sadasi vaakpatutaa yudhi vikramah Yashasi chaabhiruchirvyasanam shrutau Prakriti siddhamidam hi mahaatmanaam 1.63 Great men are naturally endowed with such qualities as courage in times of misfortune, patience when the times are good, oratory skills in an assembly, valour in battle, desire to earn fame and addiction to acquisition of knowledge. संतप्तायसि संस्थितस्य पयसो नामापि न श्रूयते मुक्ताकारतया तदेव नलिनीपत्रस्थितं राजते । मध्ये सागरशुक्तिमध्यपतितं तन्मौक्तिकं जायते प्रायेणाधम मध्यमोत्तमगुनाः संसर्गतो देहिनाम् ॥ Santaptaayasi samsthitasya payaso naamaapi na shrooyate Muktaakaaratayaa tadeva nalineepatrasthitam raajate Madhye saagarashuktimadhyapatitam tanmouktikam jaayate Praayenaadhama madhyamottamagunaah samsargato dehinaam 1.66 A drop of water in contact with hot iron evaporates in no time and is lost. The same drop of water on a lotus leaf shines taking the shape of a pearl. If the drop of water gets into a pearl oyster it becomes pearl itself. This analogy can be applied to humans. The qualities one acquires depend on the quality of the person with whom one associates. The three illustrations given relate to association with people with levels of low, medium and high quality प्रीणाति यस्सुचरितैः पितरं स पुत्रो यद्भर्तुरेव हितमिच्छति तत्कलत्रं। तन्मित्रमापदि सुखे च समक्रियं यत् एतत्त्रयं जगति पुण्यकृतो लभन्ते॥ Preenaati yah sucharitaih pitaram sa putro Yadbhartureva hitamichchhati tatkalatram Tanmitramaapadi sukhe cha samakriyam yat Etattrayam jagati punyakrito labhante 1.67 A son is one who, by his good conduct and character, pleases one’s father. A wife is one who always thinks of her husband’s good. A friend is one whose behaviour remains constant in misfortune and good fortune. Only people who have earned merit (punya) by doing good deeds will be blessed with such a son, wife and friend. Praise of helping others (paropakaara stuti) भवन्ति नम्रास्तरव फलोद्गमैः नवांबुभिर्भूमिविलंबिनो घनाः। अनुद्धता सत्पुरुषाः समृद्धिभिः स्वभाव एवैष परोपकारिणाम्॥ Bhavanti namraastarava phalodgamaih Navaambubhirbhoomivilambino ghanaah Anuddhataah satpurushaah samriddhibhih Swabhaava evaisha paropakaarinaam 1.70 Tress laden with fruits bend down (so that people may enjoy the fruits). Clouds laden with water come down (in the form of rain cooling the earth and watering plants and trees). In the same way noble men do not become conceited when fortune embraces them but use their wealth to help others. This is the nature of persons who are always eager to be of help to fellow humans. पापान्निवारयति योजयते हिताय गुह्यं निगूहति गुणान् प्रकटीकरोति। आपद्गतं च न जहाति ददाति काले सन्मित्रलक्षणमिदं प्रवदन्ति सन्तः॥ Paapaannivaarayati yojayate hitaaya Guhyam nigoohati gunaan prakateekaroti Aapadgatam cha na jahaati dadaati kaale Sanmitralakshanamidam pravadanti santah 1.72 Saintly persons say that the mark of a true friend is preventing one from committing sinful actions, putting one on the path that will lead to good only, keeping one’s secrets, bringing out the innate qualities in one, not forsaking when one is in trouble and giving one whatever is required at the appropriate time. एते सत्पुरुषाः परार्थघटकाः स्वार्थान् परित्यज्य ये सामान्यास्तु परार्थमुद्यमभृतः स्वार्थाविरोधेन ये । तेऽमी मानुषराक्षसा: परहितं स्वार्थाय निघ्नन्ति ये ये तु घ्नन्ति निरर्थकं परहितं ते के न जानीमहे॥ Ete satpurushaah pararthaghatakaah swaarthan parityajya ye Saamaanyaastu paraarthamudyamabhritah swaarthaavirodhena ye Te’mee maanusha raakshasaah parahitam swaarthaaya nighnanti ye Ye tu ghnanti nirarthakam parahitam te ke na jaaneemahe 1.74 Those are the greatest souls who, for the sake of helping others, forsake their own interests or comforts. Those are among the ordinary run of people who, without compromising their own interests, engage themselves in helping others. Those are verily demons in the shape of men who, for the sake of their selfish ends, put obstacles in the way of others and spoil their endeavours. What can be said about those who, without any purpose, come in the way of others’ welfare? We do not know. क्षीरेणात्मगतोदकाय हि गुणाः दत्ताः पुरा तेऽखिलाः क्षीरोत्तापमवेक्ष्य तेन पयसा स्वात्मा कृशानौ हुतः । गन्तुं पावकमुन्मनस्तदभवत् दृष्ट्वा तु मित्रापदं युक्तं तेन जलेन शाम्यति सतां मैत्री पुनस्त्वीदृशी॥ Ksheerenaatmagatodakaaya hi gunaah dattaah puraa te’khilaah Ksheerottapamavekshya tena payasaa swaatmaa krishaanau hutah Gantum paavakamunmanastadabhavat drishtwaa tu mitraapadam Yuktam tena jalena shaamyati sataam maitree punastweedrishee 1.77 Milk gave all its qualities to water that was mixed with it. When milk was being heated on a fire water, unable to bear the suffering of its friend, sacrificed itself in the fire (i.e. water in the milk evaporated). Milk, in turn, finding water in trouble, itself comes up in the boiling pot to offer itself to the fire. But, mixed with water again, it settle downs to the previous level. The friendship of good people is like this. Each is prepared to sacrifice himself to save the other. मनसि वचसि काये पुण्यपीयूषपूर्णाः त्रिभुवनमुपकारश्रेणिभि: प्रीणयन्तः। परगुणपरमाणून् पर्वतीकृत्य नित्यं निजहृदि विकसन्तः सन्ति सन्तः कियन्तः ॥ Manasi vachasi kaaye punyapeeyooshapoornaa- stribhuvanamupakaarashrenibhih preenayantah Paragunaparamaanoon parvateekritya nityam Nijahridi vikasantah santi santah kiyantah 1.79 There are only a handful of good people in this world who, in thought, word and body (deed) are full of the sweetness of nectar. Such people please the three worlds by their continuous efforts for helping others. Their hearts fill with joy when they find even an iota of good in others and shower high praise on such good qualities. Praise of courage and determination (dhairya-gunagaana) रत्नैर्महाब्धेः तुतुषुर्न देवाः न भेजिरे भीमविषेन भीतिं । सुधाम् विना न प्रययुर्विरामं न निश्चितार्थाद्विरमन्ति धीराः ॥ Ratnairmahaabdheh tutushurna devaah Na bhejire bheemavishena bheetim Sudhaam vinaa na prayayurviraamam Na nishchitaarthaadwiramanti dheeraah 1.82 The Devas, while churning the milky ocean, got invaluable jewels but they were not content with that. Even poison from the churning could not deter them from their goal. They were determined not to stop until thery obtained the nectar. Those of strong will and determination never stop until they realize their objective. क्वचित् भूमौ शय्या क्वचिदपि च पर्यङ्कशयनं क्वचिच्छाकाहारः क्वचिदपि च शाल्यन्नरुचिः। क्वचित्कंथाधारी क्वचिदपि च दिव्यांबरधरो मनस्वी कार्यार्थी न गणयति दु:खं न च सुखम्॥ Kwachit bhoomau shayyaa kwachidapi cha paryankashayanam Kwachichchhaakaahaarah kwachidapi cha shaalyodanaruchih Kwachitkanthaadhaaree kwachidapi cha divyaambaradharo Manaswee kaaryaarthee na ganayati dukham na cha sukham 1.83 Those of courage and determination may sleep on the hard earth or on a soft bed, may eat a meal of vegetables or enjoy the taste of fine rice, clothe themselves in tatters or put on fine clothes. These diametrically opposite states do not deter them from their objective. They are focused on their goal and do not care for pleasure or pain. ऐश्वर्यस्य विभूषणं सुजनता शौर्यस्य वाक्संयमो ज्ञानस्योपशमः श्रुतस्य विनयॊ वित्तस्य पात्रे व्ययः। अक्रोधस्तपसः क्षमा प्रभवितुर्धर्मस्य निर्व्याजता सर्वेषामपि सर्वकारणमिदं शीलं परं भूषणम् ॥ Aishwaryasya vibhhooshanam sujanataa shauryasya vaaksamyamo Jnaanasyopashamah, shrutasya vinayo vittasya paatre vyayah Akrodhastapasah Kshamaa prabhaviturdharmasya nirvyaajataa Sarveshaamapi sarvakaaranamidam sheelam param bhooshanam 1.84 Affluence is adorned by goodness, valour by not boasting, knowledge by control of the senses, scholarship by modesty, wealth by giving to the deserving, tapas by the absence of anger, power by forgiveness and dharma by Truth. All good qualities of men are embellished by good conduct. निन्दन्तु नीतिनिपुणा यदिवा स्तुवन्तु लक्ष्मीः समाविशातु गच्छतु वा यथेष्टं। अद्यैव वा मरणमस्तु युगान्तरे वा न्यायात्पथात्प्रविचलन्ति पदं न धीराः ॥ Nindantu neetinipunaa yadi vaa stuvantu Lakshmeeh samaavishatu gachchhatu vaa yatheshtam Adyaiva vaa maranamastu yugaantare vaa Nyaayaatpathah pravichalanti padam na dheeraah 1.85 Those of courage and determination will not ever deviate from the righteous path whether knowers of codes of conduct (neeti nipunaah) praise or blame them , whether Goddess Lakshmi (wealth) comes to them or leaves them, whether death comes immediately or after ages. . On Fate (Destiny) (bhaagya, daiva) भग्नाशस्य करण्डपिण्डिततनोः म्लानेन्द्रियस्य क्षुधा कृत्वाखुर्विवरं स्वयं निपतितो नक्तं मुखे भोगिनः । तृप्तस्तत्पिशितेन सत्वरमसौ तेनैव यातः पथा लोकाः पश्यत दैवमेव हि नृणाम् वृद्धौ क्षये कारणम्॥ Bhagnaashasya karandapinditatanoh mlaanendriyasya kshudhaa Kritwaakhurvivaram swayam nipatito naktam mukhe bhoginah Triptastatpishitena satwaramasau tenaiva yaata pathaa Lokaah pashyata daivameva hi nrinaam vriddhau kshaye kaaranam 1.86 A snake, caught by a snake charmer, was put in a round casket made of cane. It was lying inside the casket coiled and afflicted by hunger. All its senses had become weak and it had no hope of getting out. Then, during the night, a rat made a whole in the casket and got into it. The snake caught the rat and satisfied its hunger. It then escaped through the very hole the rat had made. It is clear that only fate (destiny) is behind the fortunes or misfortunes of men. छिन्नोऽपि रोहति तरुः क्षीणोप्युपचीयते पुनश्चन्द्र: । इति विमृशन्तस्सन्तः सन्तप्यन्ते न विलुप्ता लोके ॥ Chchhinno’pi rohati taruh ksheeno’pyupacheeyate punashchandrah Iti vimrishantah santah santapyante na viluptaa loke 1.87 A tree sprouts again after it is cut, the moon waxes again after waning. Contemplating thus and consoling themseleve that is their fate, good men do not grieve in times of misfortune. नेता यस्य बृहस्पतिः प्रहरणं वज्रं सुराः सैनिकाः स्वर्गो दुर्गमनुग्रहः किल हरेरैरावतो वारणः। इत्यैश्वर्यबलान्वितोऽपि बलिभिर्भग्नः परैः संगरे तद्व्यक्तं वरमेव दैवशरणं धिक् धिक् वृथा पौरुषं ॥ Netaa yasya brihaspatih praharanam vajram suraah sainikaah Swargo durgamanugrahah kila harerairaavato vaaranah Ityaishwaryabalaanwito’pi balibhirbhagnah paraih sangare Tadvyaktam varameva daivasharanam dhigdhigvrithaa paurusham 1.88 Indra has Brihaspati as his guru, vajraayudha as his weapon, , devas as his army, Heaven as his fort and Airawata as his elephant. He has also the blessings of Hari. In spite of all this he is defeated by the powerful asuras. It is clear that it is better to take refuge in fate (daivam). Fie on human effort. खर्वाटो दिवसेश्वरस्य किरणैर्संतापिते मस्तके गच्छन् देशमनातपं द्रुतगतिस्तालस्य मूलं गतः । तत्राप्यस्य महाफलेन पतता भग्नं सशब्दं शिरः प्रायो गच्छति यत्र दैवहतकस्तत्रैव यान्त्यापदः॥ Kharvaato divaseshwarasya kiranaih santaapite mastake Gachchhan deshamanaatapam drutagatistalasya moolam gatah Tatraapyasya mahaaphalena patataa bhagnam sashabdam shirah Praayo gachchhati yatra daiva hatakah tatraiva yaantyaapadah 1.89 A wayfarer, his bald head exposed to the heat of the sun, hastened to take shelter under a palmyrah tree. No sooner had he come under the shade of the tree, his head was broken with a great sound by the big fruit falling from the tree. Wherever an ill-fated person goes misfortune follows him. karma ब्रह्मा येन कुलालवन्नियमितो ब्रह्माण्ड भाण्डोदरे विष्णुर्येन दशावतार गहने क्षिप्तो महासंकटे । रुद्रो येन कपालपाणिपुटके भिक्षाटनं सेवते सूर्यॊ भ्राम्यति नित्यमेव गगने तस्मै नमः कर्मणे ॥ Bhrahmaa yena kulaalavanniyamito brahmaanda bhaandodare Vishnuryena dashaavataara gahane kshipto mahaa sankate Rudro yena kapaalapaaniputake bhikshaatanam sevate Sooryo bhraamyati nityameva gagane tasmai namah karmane 1.94 Salutations to karma which has made Brahma a potter (creator) in the universe, which has put Vishnu in difficult circumstances through His ten incarnations, which has made Shiva beg for alms with a container made of the human skull and at the bidding of which the Sun wanders in the sky every day. नैवाकृतिर्फलति नैव कुलं न शीलं विद्यापि नैव न च यत्नकृतानि सेवा भाग्यानि पूर्वतपसा खलु सञ्चितानि काले फलन्ति पुरुषस्य यथैव वृक्षाः ॥ Naivaakrutih phalati naiva kulam na sheelam Vidyaapi naiva na cha yatnakritaani seva Bhaagyaani poorva tapasaa khalu sanchitaani Kaale phalanti purushasya yathaiva Vrikshaah 1.95 An attractive form, noble lineage, good conduct, scholarship, efforts made to serve kings or wealthy persons – all these are of no consequence. Only the merit earned and accumulated by the meritorious deeds (tapas) of the previous births will yield the desired results like trees which yield their fruits at the appropriate time. वने रणे शत्रुजलाग्निमध्ये महार्णवे पर्वतमस्तके वा। सुप्तं प्रमत्तं विषमस्थितं वा रक्षन्ति पुण्यानि पुरा कृतानि ॥ Vane rane shatru jalaagnimadhye, mahaarnave parvatamastake vaa Suptam pramattam vishamasthitam vaa rakshanti punaayni puraakritaani Only the fruits of meritorious acts done in the past can save a person lost in a forest, fighting a battle, facing enemies, engulfed by water or fire, in the vast ocean or on the mountain top while sleeping, inadvertent or facing difficult situations. भीमं वनं भवति यस्य पुरं प्रधानं सर्वो जनस्स्वजनतामुपयान्ति तस्य । कृत्स्ना च भूर्भवति सन्निधिरत्नपूर्णा यस्यास्ति पूर्वसुकृतं विपुलं नरस्य ॥ Bheemam vanam bhavati yasya puram pradhaanam Sarvo janah swajanataamupayaati tasya Kritsnaa cha bhoorbhavati sannidhiratnapoorna Yasyaasti poorvasukritam vipulam narasya 1.100 A dense forest becomes the capital city, all people become friends and the whole world becomes full of valuable treasures for the one who has accumulated in previous births fruits of meritorious actions (punya). को लाभो गुणिसंगमः किमसुखं प्राज्ञेतरैर्संगतिः का हानिर्समयच्युतिः निपुणता का धर्मतत्त्वे रतिः । कः शूरो विजितेन्द्रियः प्रियतमाकाऽनुव्रता किं धनं विद्या किं सुखमप्रवासगमनं राज्यं किमाज्ञाफलम्॥ Ko laabho gunisangamah kimasukham praajnetaraih sangatih Kaa haanih samayachyutih nipunataa kaa dharmatattve ratih Kah shooro vijitendriyah priyatamaa kaa’nuvrataa kim dhanam Vidyaa kim sukhamapravaasagamanam raajyam kimaajnaaphalam 1.102 What is gain? Company of good people. What is pain? Company of fools. What is loss? Wastage of time. What is skill? Passion for the principles of dharama. Who is valiant? One who has conquered his senses. Who is dear to the husband? A wife who follows in the footsteps of the husband. What is wealth? Learning. What is happiness? Not being in a far away land. What is kingdom? The power to command people. कान्ताकटाक्षविशिखा न दहन्ति यस्य चित्तं न निर्दहति कोपकृशानुतापः कर्षन्ति भूरिविषयाश्च न लोभपाशैः लोकत्रयं जयति कृत्स्नमिदं स धीरः Kaantaa kataaksha vishikhaa na dahanti yasya Chittam na nirdahati kopakrishaanutaapah Karshanti bhoorivishayaashcha na lobhapaashaih Lokatrayam jayati kritsnamidam sa dheerah 1.106 One who does not burn in the fire of passion generated by the eye-arrows of beautiful women, who is not subjected to the heat of anger, whom the pleasures of the senses do not drag with ropes of greed – that person of adamantine heart conquers all the three worlds.

Posted on: Thu, 11 Jul 2013 12:31:12 +0000

In this world of constant change who does not take birth after one - TopicsExpress

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