PUTANA MOKSHAM (SRIMAD BHAGAVATAM CANTO 10, CHAPTER 6)

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                     पूतनामोक्षम्
                  (श्रीमद्भागवते दशमस्कंधे अध्यायः ६)
[The
translations in English are by the disciples of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada as given in the “Srimad Bhagavatam” published by
the Bhaktivedanta Book Trust]
नन्दः पथि वचः शौरेर्न
मृषेति विचिन्तयन्।
हरिं जगाम शरणं उत्पातागमशङ्कितः
॥१॥
[Sukadeva Goswami
continued:] My dear King, while Nanda Maharaja was on the way home, he
considered that what Vasudeva had said could not be false or useless.  There must have been some danger of
disturbances in Gokula.  As Nanda
Maharaja thought about the danger for his beautiful son, Krishna, he was
afraid, and he took shelter at the lotus feet of the supreme controller. 
कंसेन
प्रहिता घोरा पूतना बालघातिनी।
शिशूंश्चचार
निघ्नन्ती पुरग्रामव्रजादिषु॥२॥
While
Nanda Maharaja was returning to Gokula, the same fierce Putana whom Kamsa had
previously engaged to kill babies was wandering about in the towns, cities and
villages, doing her nefarious duty.
न यत्र
श्रवणादीनि रक्षोघ्नानि स्वकर्मसु।
कुर्वन्ति
सात्वतां भर्तुर्यातुधान्यश्च तत्र हि॥३॥
My dear
King, wherever people in any position perform their occupational duties of
devotional service by chanting and hearing [shravanam keertanam vishnoh],
there cannot be any danger from bad elements. 
Therefore there was no need for anxiety about Gokula while the Supreme
Personality of Godhead was personally present.
सा खेचर्येकदोत्पत्य
पूतना नन्दगोकुलम्।
योषित्वा
माययात्मानं प्राविशत् कामचारिणी ॥४॥
.  
Once
upon a time, Putana Rakshasi, who could move according to her desire and was
wandering in outer space, converted herself by mystic power into a very
beautiful woman and thus entered Gokula, the abode of Nanda Maharaja
तां केशबन्धव्यतिषक्तमल्लिकां
   बृहन्नितम्बस्तनकृच्छ्रमध्यमाम्।
सुवाससं कल्पितकर्णभूषण-
    त्विषोल्लसत्कुन्तलमण्डिताननाम्
॥५॥
वल्गुस्मितापाङ्गविसर्गवीक्षितै-
   र्मनो हरन्तीं वनितां व्रजौकसाम्।
अमंसताम्भोजकरेण रूपिणीं
   गोप्यः श्रियं द्र्ष्टुमिवागतां
पतिम् ॥६॥
Her
hips were full, her breasts were large and firm, seeming to overburden her slim
waist, andshe was dressed very nicely. 
Her hair, adorned with a garland of mallika flowers, was scattered about
her beautiful face.  Her earrings were
brilliant, and as she smiled very attactively, glancing upon everyone, her
beauty drew the attention all the inhabitants of Vraja, especially the men.
When the gopis saw her they thought that the beautiful goddess of fortune,
holding a lotus flower in her hand, had come to see her husband, Krishna.
  बालग्रहस्तत्र विचिन्वती शिशून्
    यदृच्छया नन्दग्रुहेऽसदन्तकम् ।
  बालं प्रतिच्छन्ननिजोरुतेजसं
     ददर्श तल्पेऽग्निमिवाहितं भसि॥७॥
While
searching for small children, Putana, whose business was to kill them, entered
the house of Nanda Maharaja unobstructed, having been sent by the superior
potency of the Lord.  Without asking
anyone’s permission, she entered Nanda Maharaja’s room, where she saw the child
sleeping in bed, His unlimited power covered like a powerful fire covered by
ashes. She could understand that this child was not ordinary, but wa meant to
kill all demons
  विबुध्य तां बालकमारिकाग्रहं
    चराचरात्मा स निमीलितेक्षणः।
   अनन्तमारोपयदङ्कमन्तकं
     यथोरगं सुप्तमबुद्धि रज्जुधीः॥८॥
Lord
Sri Krishna, the all-pervading Supersoul, lying on the bed, understood that
Putana, a witch who was expert in killing small children, had come to kill
Him.  Therefore, as if afraid of her,
Krishna closed His eyes.  Thus Putana
took upon her lap Him who was to be her own annihilation, just as an
unintelligent person places a sleeping snake on his lap, thinking the snake to
be a rope.
             .
        तां तीक्ष्णचित्तामतिवामचेष्टितां
        वीक्ष्यान्तरा कोषपरिच्छदासिवत्।
      वरस्त्रियं तत्प्रभया च धर्षिते
        निरीक्ष्यमाणे जननी ह्यतिष्ठताम्
॥९॥
Putana
Rakshasi’s heart was fierce and cruel, but she looked like a very affectionate
mother. Thus she resembled a sharp sword in a soft sheath.  Although seeing her within the room, Yasoda
and Rohini, overwhelmed by her beauty, did not stop her, but remained silent
because she treated the child like a mother.   
          
          तस्मिन् स्तनं दुर्जरविर्यमुल्बणं
         घोराङ्कमादाय शिशोर्ददावथ।
      गाढं कराभ्यां भगवान् प्रपीड्य
तत्-
         प्राणैः समं रोषसमन्वितोऽपिबत्
॥१०॥
On
that very spot, the fiercely dangerous Rakshasi took Krishna on her lap and
pushed her breast into His mouth.  The
nipple of her breast was smeared with a dangerous, immediately effective
poison, but the Supreme Personality of Godhead, Krishna, becoming very angry at
her, took hold of her breast, squeezed it very hard with both hands,
and
sucked out both the poison and her life.   
           सा मुञ्च मुञ्चालमिति प्रभाषिणी
         निष्पीड्यमानाखिलजीवमर्मणि।
      विवृत्य नेत्रे चरणौ भुजौ मुहुः
         प्रस्विन्न गात्री क्षिपती
रुरोद ह ॥११॥
Unbearably
pressed in every vital point, the demon Putana began to cry, “Please leave me,
leave me! Suck my breast no longer!” Perspiring, her eyes wide open and her
arms and legs flailing, she cried very loudly again and again.
     तस्याः स्वनेनातिगभीररंहसा
        साद्रिर्मही द्यौश्च चचाल सग्रहा।
     रसा दिशश्च प्रतिनेदिरे जनाः
        पेतुः क्षितौ वज्रनिपातशङ्कया॥१२॥
As
Putana screamed loudly and forcefully, the earth with its mountains, and outer
space with its planets, trembled.  The
lower planets and all directions vibrated, and people fell down, fearing that
thunderbolts were falling upon them. 
              
    निशाचरीत्थं व्यथितस्तना व्यसु-
      र्व्यादाय केशांश्चरणौ भुजावपि।
    प्रसार्य गोष्ठे निजरूपमास्थिता
      वज्राहतो वृत्र इवापतन्नृप॥१३॥
In
this way the demon Putana, very much aggrieved because her breast was being
attacked by Krishna, lost her life.  O
King Parikshit, opening her mouth wide and spreading her arms, legs and hair,
she fell down in the pasturing ground in her original form as a Rakshasi, as
Vritrasura had fallen when killed by the thunderbolt of Indra.
     पतमानोऽपि तद्देहस्त्रिगव्यूत्यन्तरद्रुमान्।
     चूर्णयामास राजेन्द्र महदासीत्तदद्भुतम्
॥१४॥
O
King Parikshit, when the gigantic body of Putana fell to the ground, it smashed
all the trees within a limit of twelve miles. 
Appearing in a gigantic body, she was certainly extraordinary.       
 
     ईषामात्रोग्रदंष्ट्रास्यं गिरिकन्दरनासिकम्।
     गण्डशैलस्तनं रौद्रं प्रकीर्णारुणमूर्धजम्॥१५॥
     अन्धकूपगभीराक्षं पुलिनारोहभीषणम्।
     बद्धसेतुभुजोर्वङ्घ्री शून्यतोयह्रदोदरम्
॥१६॥
     सन्तत्रसुः स्म तद् वीक्ष्य गोपा
गोप्यः कलेवरम्।
     पूर्वं तु तन्निःस्वनितभिन्नहृत्कर्णमस्तकाः
॥१७॥
The
Rakshasi’s mouth was full of teeth, each resembling the front of a plow, her
nostrils were deep like mountain caves, and her breasts resembled big slabs of
stone fallen from a hill.  Her scattered
hair was the color of copper.  The
sockets of her eyes appeared like deep blind wells, her fearful thighs resembled
the banks of a river, her arms, legs and feet seemed like big bridges, and her
abdomen appeared like a dried-up lake. The hearts, ears and heads of the
cowherd men and women were already shocked by the Rakshasi’s screaming, and
when they saw the fierce wonder of her body, they were even more
frightened.  
  
     बालं च तस्या उरसि क्रीडन्तमकुतोभयम्।
     गोप्यस्तूर्णं समभ्येत्य जगृहुर्जातसंभ्रमाः
॥१८॥
Without
fear, the child Krishna was playing on the upper portion of Putana Rakshasi’s
breast, and when the gopis saw the child’s wonderful activities, they
immediately came forward with great jubilation and picked Him up.
 
     यशोदारोहिणीभ्यां ताः समं बालस्य
सर्वतः ।
     रक्षां विदधिरे सम्यग्गोपुच्छभ्रमणादिभिः
॥१९॥
Thereafter,
mother Yasoda and Rohini, along with the other elderly gopis, waved about the
switch of a cow to give full portection to the child Sri Kerishna
        गोमूत्रेण स्नापयित्वा पुनर्गोरजसार्भकम्।
     रक्षां चक्रुश्च शकृता द्वादशाङ्गेषु
नामभिः ॥२०॥
The
child was thoroughly washed with cow urine and then smeared with the dust
raised by the movements of the cows. 
Then different names of the Lord were applied with cow dung on twelve
different pats of His body, beginning with the forehead, as done in applying
tilaka.  In this way the child was given
protection.
  
      गोप्यः संस्पृष्टसलिला अङ्गेषु करयोः पृथक्।
    न्यस्यात्मन्यथ बालस्य बीजन्यासमकुर्वत
॥२१॥
The
gopis first executed the process of achamana, drinking a sip of
water from the right hand.  They purified
their bodies and hands with the nyasa-mantra and then applied the same mantra
upon the body of the child.
     अव्यादजोङ्घ्रि मणिमांस्तव जान्वथोरू
      यज्ञोऽच्युतः कटितटं जठरं हयास्यः।
   हृत् केशवस्त्वदुर ईश इनस्तु कण्ठं
      विष्णुर्भुजं मुखमुरुक्रम ईश्वरः
कम् ।२२॥
  चक्र्यग्रतः सहगदो हरिरस्तु पश्चात्
    त्वत्पार्श्वयोर्धनुरसी मधुहाजनश्च।
  कोणेषु शंख उरुगाय उपर्युपेन्द्र-
    स्तार्क्ष्यः क्षितौ हलधरः पुरुषः
समन्तात्॥२३॥
[Shukadeva
Goswami informed Maharaja Parikshit that the gopis, following the proper
system, protected Krishna, their child, with this mantra.] May Aja protect Your
legs, may Maniman protect Your knees, Yajna Your thighs, Achyuta the upper part
of Your waist, and Havagreeva your abdomen. 
May Kesava protect Your heart, Isha Your chest, the sun-god Your neck,
Vishnu Your arms, Urukrama Your face, and Ishwara Your head.  May Chakri protect You from the front; may
Sri Hari, Gadadhari, the carrier of the club, protect you from the back; and
may the carrier of the bow, who is known s the enemy of Madhu, and Lord
Urugaya, the carrier of the conchshell, protect You from all corners; may
Upendra protect You from above; may Garuda protect You on the ground; and may Lord
Haladhara, the Supreme Person, protect You on all sides.  
    
    इन्द्रियाणि हृषीकेशः प्राणान् नारायणोऽवतु।
    श्वेतद्वीपपतिश्चित्तं  मनो योगेश्वरोऽवतु॥२४॥
May
Hrishikesha protect your senses, and Narayana Your life air. May the
master of Svetadvipa protect the core of your heart, and may Lord
Yogeshwara protect Your mind. 
      पृश्निगर्भस्तु ते बुद्धिमात्मानं भगवान् परः।
      क्रीडन्तं पातु गोविन्दः शयानं पातु माधवः॥२५॥
      व्रजन्तमव्याद् वैकुण्ठ आसीनं त्वां श्रियः
पतिः।
      भुञ्जानं यज्ञभुक् पातु सर्वग्रहभयङ्करः ॥२६॥
May
Lord Prisnigarbha protect Your intelligence, and the Supreme Personality
of Godhead Your soul. While You are playing may Govinda protect You, and
while You are sleeping may Madhava protect You.  May Lord Vaikuntha protect You while
You are walking, and may Lord Narayana, husband of the goddess of
fortune, protect You while You are sitting. 
Similarly, may Lord yajnabhuk, the fearful enemy of all evil
planets, always protect You while You enjoy life.
       डाकिन्यो यातुधान्यश्च कुष्माण्डा येऽर्भकग्रहाः।
       भूतप्रेतपिशाचाश्च यक्षरक्षोविनायकाः ॥२७॥
       कोटरा
रेवती ज्येष्ठा पूतना मातृकादयः।
       उन्मादा ये ह्यपस्मारा देहप्राणेन्द्रियद्रुहः॥२८॥
       स्वप्नदृष्टा महोत्पाता वृद्धा बालग्रहाश्च
ये।
       सर्वे नश्यन्तु ते विष्णोर्नामग्रहणभीरवः ॥२९॥
The
evil witches nown as Dakinis, Yatudhanis and Kushmandas are
the greatest enemies of children, and the evil spirits like the bhutas,
pretas, pisachas, yakshas, rakshasas and vinayakas,  as well as witches like Kotara, Revati,
Jyeshtha, Putana and Matruka, are always ready to give trouble to
the body, the life air and the senses, causing loss of memory, madness and bad
dreams.  Like the most experienced evil
stars, they all create disturbances, especially for children, but one can
vanquish them simply by uttering Lord Vishnu’s name, for when Lord Vishnu’s
name resounds, all of them become afraid and go away.
  श्रीशुक उवाच
       इति प्रणयबद्धाभिर्गोपीभिः कृतरक्षणम्। 
       पाययित्वा स्तनं माता संन्यवेशयदात्मजम् ॥३०||
Sri
Sukadeva Goswami continued:  All the gopis,
headed by mother Yasoda, were bound by maternal affection.  After they thus chanted mantras to protect
the child, mother Yasoda gave the child the nipple of her breast to suck and
then got Him to lie down on His bed.
        
     तावन्नन्दादयो गोपा मथुराया व्रजं गताः।
     विलोक्य पूतनादेहं बभूवुरतिविस्मिताः ॥३१॥
Meanwhile,
all the cowherd men, headed by Nanda Maharaja, returned from Mathura,
and when they saw on the way the gigantic body of Putana lying dead, they were
struck with great wonder.
     नूनं बतर्षिः संजातो योगेशो वा समास सः।
     स एव दृष्टो ह्युत्पातो यदाहानकदुन्दुभिः॥३२॥
Nanda Maharaja and the other gopas exclaimed: My dear friends,
you must know that Anakadundubhi, Vasudeva, has become a great saint or
a master of mystic power.  Otherwise how
could he have foreseen this calamity and predicted it to us?
     कलेवरं परशुभिश्छित्त्वा तत्ते व्रजौकसः।
     दूरे क्षिप्त्वावयवशो न्यदहन् काष्ठवेष्टितम्
॥३३॥
The
inhabitants of Vraja cut the gigantic body of Putana into pieces with the help
of axes.  Then they threw the pieces far
way, covered them with wood and burned them to ashes.
                 
    दह्यमानस्य देहस्य धूमश्चागरुसौरभः।
    उत्थितः कृष्णनिर्भुक्तसपद्याहतपाप्मनः ॥३४॥
Because
of Krishna’s having sucked the breast of the Rakshasi Putana, when Krishna
killed her she was immediately freed of all material contamination.  Her sinful reactions automatically vanished,
and therefore when her gigantic body was being burnt, the smoke emanating from
her body was fragrant like aguru incense.   
  
          पूतना लोकबालघ्नी
राक्षसी रुधिराशना।
       जिघांसयापि हरये स्तनं दत्त्वाप सद्गतिम्॥३५॥
       किं पुनः श्रद्धया भक्त्या कृष्णाय परमात्मने।
       यच्छन् प्रियतमं किं नु रक्तास्तन्मातरो यथा॥३६॥
Putana
was always hankering for the blood of human children, and with that desire she
came to kill Krishna; but because she offered her breast to the Lord, she
attained the greatest achievement.  What
then is to be said of those who had natural devotion and affection for Krishna as
mothers and who offered Him their breasts to suck or offered something very
dear, as a mother offers something to a child?
        पद्भ्यां भक्तहृदिस्थाभ्यां
वन्द्याभ्यां लोकवन्दितैः।
        अङ्गं
यस्या समाक्रम्य भगवानपिबत् स्तनम्॥३७॥
        यातुधान्यपि सा स्वर्गमवाप जननीगतिम्।
        कृष्णभुक्तस्तनक्षीराः
किमु गावोऽनुमातरः ॥३८॥
The
Supreme Personality of Godhead, Krishna, is always situated within the core of
the heart of the pure devotee, and He is always offered prayers by such
worshipable personalities as Lord Brahma ad Lord Siva.  Because Krishna embraced Putana’s body with
great pleasure and sucked her breast, although she was a great witch, she
attained the position of a mother in the transcendental world and thus achieved
the highest perfection.  What then is to
be said of the cows whose nipples Krishna sucked with great pleasure and who
offered their milk very jubilantly  with
affection exactly like that of a mother?
       पयांसि यासामपिबत् पुत्रस्नेहस्नुतान्यलम्।
       भगवान् देवकीपुत्रः कैवल्याद्यखिलप्रदः ॥३९॥
       तासामविरतं कृष्णे कुर्वतीनां सुतेक्षणम्।
       न पुनः
कल्पते राजन् संसारोऽज्ञानसंभवः ॥४०॥ 
The
Supreme Personality of Godhead, Krishna, is the bestower of many benedictions,
including liberation [kaivalya], or oneness with the Brahman effulgence.  For that Personality of Godhead, the gopis
always felt maternal love, and Krishna sucked their breasts with full
satisfaction. Therefore, because of their relationship as mother and son,
although the gopis were engaged in various family activities, one should
never think that they returned to this material world after leaving their
bodies. 
    कटधूमस्य सौरभ्यमवघ्राय व्रजौकसः
    किमिदं कुत एवेति वदन्तो व्रजमाययुः ॥४१॥
Upon
smelling the fragrance of the smoke emanating from Putana’s burning body, many
inhabitants of Vrajabhumi in distant places were astonished.  “Where is this fragrance coming from?” they
asked.  Thus they went to the spot were
Putana’s body was being burnt. 
   ते तत्र वर्णितं गोपैः पूतनागमनादिकम्।
   श्रुत्वा तन्निधनं स्वस्ति शिशोरासन् सुविस्मिताः
॥४२॥
When
the inhabitants of Vraja who had come from distant places heard the story of
how Putana had come and then been killed by Krishna, they were certainly
astonished, and they offered their blessings to the child for His wonderful
deed of killing Putana.  Nanda Maharaja,
of course, was very much obliged to Vasudeva, who had foreseen the incident,
and simply thanked him, thinking how wonderful Vasudeva was.    
    
   नन्दः स्वपुत्रमादाय प्रेत्यागतमुदारधीः।
   मूर्ध्न्युपाघ्राय परमां मुदं लेभे कुरूद्वह ॥४३॥
O
Maharaja Parikshit, best of Kurus, Nanda Maharaja was very liberal and
simple.  He immediately took his son
Krishna on his lap as if Krishna had returned from death, and by formally
smelling his son’s head, Nanda Maharaja undoubtedly enjoyed transcendental
bliss.
   य एतत् पूतनामोक्षं कृष्ण्स्यार्भकमद्भुतम्।
   शृणुयाच्छ्रद्धया मर्त्यो गोविन्दे लभते रतिम्॥४४॥
Any
person who hears with faith and devotion about how Krishna, the Supreme
Personality of Godhood, killed Putana, and who thus invests his  hearing in such childhood pastimes of
Krishna, certainly attains attachment for Govinda, the supreme, original
person.  

    

VENU GITAM ( BHAGAVATAM CANTO 10, CHAPTER 21)

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                  वेणुगीतं
            (SONG OF KRISHNA’S FLUTE)
                         (श्रीमद्भागवते दशमस्कंधे अध्यायः २१)
[The
translations in English are by the disciples of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada as given in the “Srimad Bhagavatam” published by
the Bhaktivedanta Book Trust]
श्रीशुक उवाच-
 इथं शरत्स्वच्छजलं
पद्माकरसुगन्धिना।
न्यविशद् वायुना वातं
सगोगोपालकोऽच्युतः॥१॥
Sukadeva Goswami said: Thus the Vrindavan
forest was filled with transparent autumnal waters and cooled by breezes
perfumed with the fragrance of lotus flowers growing in the clear lakes.  The infallible Lord, accompanied by His cows
and cowherd boyfriends, entered that Vrindavana forest. 
कुसुमितवनराजिशुष्मिभृंग-
   द्विजकुलघुष्टसरःसरिन्महीध्रम्।
मधुपतिरवगाह्य चारयन्
गाः
    सहपशुपालबलश्चुकूज वेणुम् ॥२॥
The lakes, rivers and hills of Vrindavana
resounded with the sounds of maddened bees and flocks of birds moving about the
flowering trees.  In the company of the
cowherd boys and Balarama, Madhupati [Sri Krishna] entered that forest, and
while herding the cows He began to vibrate His flute.
तद् व्रजस्त्रिय आश्रुत्य
वेणुगीतं स्मरोदयम्।
काश्चित् परोक्षं कृष्णस्य
स्वसखीभ्योऽन्ववर्णयन्॥३॥
When the young ladies in the cowherd
village of Vraja heard the song of Krishna’s flute, which arouses the influence
of Cupid, some of them privately began describing Krishna’s qualities to their
intimate friends.
तद् वर्णयितुमारब्धाः
स्मरन्यः कृष्णचेष्टितम्।
नाशकन् स्मरवेगेन विक्षिप्तमनसो
नृप ॥४॥
The cowherd girls began to speak about
Krishna, but when they remembered His activities, O King, the power of Cupid
disturbed their minds, and thus they could not speak.
बर्हापीडं नटवरवपुः
कर्णयो: कर्णिकारं
   बिभ्रद् वासः कनककपिशं वैजयन्तीं
च मालाम्।
रन्ध्रान् वेणोरधरसुधया
पूरयन् गोपवृन्दै-
   र्वृन्दारण्यं स्वपदरमणं प्राविशत्
गितकीर्तिः ॥५॥
Wearing a peacock-feather ornament upon
His head, blue karnikara flowers on His ears, a yellow garment as
brilliant as gold, and the Vaijayanti garland, Lord Krishna exhibited His
transcendental form as the greatest of dancers as He entered the forest of
Vrindavana, beautifying it with the marks of His footprints.  He filled the holes of His flute with the
nectar of His lips, and the cowherd boys sang His glories.

इति वेणुरवं
राजन् सर्वभूतमनोहरम्।
श्रुत्वा व्रजस्त्रियः
सर्वा वर्णयन्त्योऽभिरेभिरे ॥६॥
O King, when the young ladies in Vraja
heard the sound of Krishna’s flute, which captivates the minds of all living
beings, they all embraced one another and began describing it.
अक्षण्वतां फलमिदं
न परं विदामः
   सख्यः पशूननुविवेशयतोर्वयस्यैः।
वक्त्रं व्रजेशसुतयोरनुवेणु
जुष्टं
   यैर्वा निपीतमनुरक्तकटाक्षमोक्षम्॥७॥
The cowherd girls said: O friends, those
eyes that see the beautiful faces of the sons of Maharaja Nanda are certainly
fortunate.  As these two sons enter the
forest, surrounded by Their friends, driving the cows before Them, They hold
Their flutes to Their mouths and glance lovingly upon the residents of
Vrindavana.  For those who have eyes, we
think there is no greater object of vision.

चूतप्रवालबर्हस्तबकोत्पलाब्ज

  मालानुपृक्तपरिधानविचित्रवेशौ।
मध्ये विरेजतुरलं पशुपालगोष्ठ्यां
 रंगे यथा नटवरौ क्वच गायमानौ॥८॥
Dressed in a charming variety of garments,
upon which Their garlands rest, and decorating Themselves with peacock
feathers, lotuses, lilies, newly grown mango sprouts and clusters of flower
buds, Krishna and Balarama shine forth magnificently among the assembly of
cowherd boys.  They look just like the
best of dancers appearing on a dramatic stage, and sometimes They sing.
गोप्यः किमाचरदयं कुशलं
स्म वेणु-
  र्दामोदराधरसुधामपि गोपिकानाम्।
भूंक्ते स्वयं यदवशिष्टरसं
ह्रदिन्यो
  हृष्यत्त्वचोऽश्रु मुमुचुस्तरवो यथार्याः
॥९॥
My dear gopis, what  auspicious activities must the flute have
performed to enjoy the nectar of Krishna’s lips independently and leave only a
taste for us gopis, for whom that nectar is actually meant!  The forefathers of the flute, the bamboo
trees, shed tears of pleasure.  His
mother, the river on whose bank the bamboo was born, feels jubilation, and
therefore her blooming lotus flowers are standing like hair on her body.    
वृन्दावनं सखि भुवो
वितनोति कीर्तिं
   यद्देवकीसुतपदाम्बुजलब्धलक्ष्मि।
गोविन्दवेणुमनु मत्तमयूरनृत्यं
    प्रेक्ष्याद्रिसान्ववरतान्यसमस्तसत्त्वम्
॥१०॥
O friend, Vrundavana is spreading the
glory of the earth, having obtained the treasure of the lotus feet of Krishna,
the son of Devaki.  The peacocks dance
madly when they hear Govinda’s flute, and when other creatures see them from
the hilltops, they all become stunned.
धन्याः स्म मूढमतयोऽपि
हरिण्य एता
   या नन्दनन्दनमुपात्तविचित्रवेशम्।
आकर्ण्य वेणुरणितं
सहकृष्णसाराः
   पूजां दधुर्विरचितां प्रणयावलोकैः
॥११॥
Blessed are all these foolish deer because
they have approached Maharaja Nanda’s son, who is gorgeously dressed and is
playing on His flute. Indeed, both The doe and the bucks worship the Lord with
looks of love and affection.
कृष्णं निरीक्ष्य वनितोत्सवरूपशीलं
  श्रुत्वा च तत्क्वणितवेणुविविक्तगीतम्।
देव्यो विमानगतयः स्मरनुन्नसारा
   भ्रश्यत्प्रसूनकबरा मुमुहुर्विनीव्यः
॥१२॥
Krishna’s beauty and character create a
festival for all women. Indeed, when the demigods’ wives flying in airplanes
with their husbands catch sight of Him and hear His resonant flute-song, their
hearts are shaken by Cupid, and they become so bewildered that the flowers fall
out of their hair and their belts loosen.
गावश्च कृष्णमुखनिर्गतवेणुगीत-
  पीयूषमुत्तभितकर्णपुटैः पिबन्त्यः।
शावाः स्नुतस्तनपयः
कवलाः स्म तस्थु-
   र्गोविन्दमात्मनि दृशाश्रुकलाः स्पृशन्त्यः
॥१३॥
Using their upraised ears as vessels, the
cows are drinking the nectar of the flute-song flowing out of Krishna’s
mouth.  The calves, their mouths full of
milk from their mothers’ moist nipples, stand still as they take Govinda within
themselves through their tear-filled eyes and embrace Him within their hearts.
प्रायो बताम्ब विहगा
मुनयो वनेऽस्मिन्
   कृष्णेक्षितं तदुदितं कलवेणुगीतम्।
आरुह्य ये द्रुमभुजान्
रुचिरप्रवालान्
   शृण्वन्ति मीलितदृशो विगतान्यवाचः
॥१४॥
O mother, in this forest all the birds
have risen onto the beautiful branches of the trees to see Krishna.  With closed eyes they are simply listening in
silence to the sweet vibrations of His flute, and they are not attracted by any
other sound.  Surely these birds are on
the same level as great sages.
नद्यस्तदा तदुपधार्य
मुकुन्दगीतम्
   आवर्तलक्षितमनोभवभग्नवेगाः।
आलिंगनस्थगितमूर्मिभुजैर्मुरारे-
   र्गृह्णन्ति पादयुगलं कमलोपहाराः
॥१५॥
When the rivers hear the flute-song of
Krishna, their minds begin to desire Him, and thus the flow of their currents
is broken and their waters are agitated, moving around in whirlpools.  Then with the arms of their waves the rivers
embrace Murari’s lotus feet and, holding on to them, present offerings of lotus
flowers.
दृष्ट्वातपे व्रजपशून्
सह रामगोपैः
   सञ्चारयन्तमनु वेणुमुदीरयन्तम्।
प्रेमप्रवृद्ध उदितः
कुसुमावलीभिः
   सख्युर्व्यधात्स्ववपुषाम्बुद आतपत्रम्॥१६॥
In the company of Balarama and the cowherd
boys, Lord Krishna is continually vibrating His flute as He herds all the
animals of Vraja, even under the full heat of the summer sun.  Seeing this, the cloud in the sky has
expanded himself out of love.  He is rising high constructing out of his
own body, with its multitude of flower-like droplets of water, an umbrella for
the sake of his friend.
पूर्णाः पुलिन्द्य
उरुगायपदाब्जराग-
   श्रीकुंकुमेन दयितास्तनमण्डितेन।
तद्दर्शनस्मररुजस्तृणरूषितेन
   लिम्पन्त्य आननकुचेषु जहुस्तदाधिम्
॥१७॥
The aborigine women of the Vrindavana area
become disturbed by lust when they see the grass marked with reddish kunkuma
powder.  Endowed with the colour of
Krishna’s lotus feet, this powder originally decorated the breasts of His beloveds,
and when the aborigine women smear it on their faces and breasts, they give up
all their anxiety.
हन्तायमद्रिरबला हरिदासवर्यो
  यद् रामकृष्णचरणस्पर्शप्रमोदः।
मानं तनोति सहगोगणयोस्तयोर्यत्
   पानीयसूयवसकन्दरकन्दमूलैः ॥१८॥
Of all the devotees, this Govardhana Hill
is the best!  O my friends, this hill
supplies Krishna and Balarama, along with Their calves, cows and cowherd
friends, with all kinds of necessities- water for drinking, very soft grass,
caves, fruits, flowers and vegetables. 
In this way the hill offers respects to the Lord.  Being touched by the lotus feet of Krishna
and Balarama, Govardhana Hill appears very jubilant.
 गा गोपकैरनुवनं नयतोरुदार-
    वेणुस्वनैः कलपदैस्तनुभृत्सु सख्यः।
 अस्पन्दनं गतिमतां पुलकस्तरूणां
    निर्योगपाशकृतलक्षणयोर्विचित्रम्॥१९॥
My dear friends, as Krishna and Balarama
pass through the forest with Their cowherd friends, leading Their cows, They
carry ropes to bind the cows’ rear legs at the time of milking.  When Lord Krishna plays on His flute, the
sweet music causes the moving living entities to become stunned and the
nonmoving trees to tremble with ecstasy. 
These things are certainly very wonderful.
एवं विधा भगवतो या वृन्दावनचारिणः।
वर्णयन्त्यो मिथो गोप्यः क्रीडास्तन्मयतां ययुः ॥२०॥
Thus narrating to one another the playful
pastimes of the Supreme Personality of Godhead as He wandered about in the
Vrindavana forest, the gopis became fully absorbed in thoughts of
Him.   

                                    

SRUTI GITA ( from SRIMAD BHAGAVATAM, CANTO 10, CHAPTER 87)

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       SRUTI
GITA ( from SRIMAD BHAGAVATAM, CANTO 10, CHAPTER 87)


[This is a
hymn by the Vedas Personified addressed to 
the Nirguna Brahman.  The
transalations in English are by the disciples of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada as given in the “Srimad Bhagavatam” published by
the Bhaktivedanta Book Trust]

परीक्षिदुवाच-
ब्रह्मन् ब्रह्मण्यनिर्देश्ये निर्गुणे गुणवृत्तयः।
कथं चरन्ति श्रुतयः साक्षात् सदसतः परे ॥१॥
Parikshit said: O Brahmana! How can the Vedas directly
describe the Supreme Absolute Truth which cannot be described in words? The
Vedas are limited to describing the qualities of material nature, but the
Supreme is devoid of these qualities, being transcendental to all material
manifestations and their causes.
 श्रीशुक उवाच-
बुद्धीन्द्रियमनःप्राणान् जनानामसृजत् प्रभुः।
मात्रार्थं च भवार्थं च आत्मनेऽकल्पनाय च॥२॥
Sukadeva Goswamy
said:  The Supreme Lord manifested the
material intelligence, senses, mind and vital air of the living entities so
that they could indulge their desires for sense gratification, take repeated
births to engage in fruitive activities, become elevated in future lives and
ultimately attain liberation.
सैषा ह्युपनिषद् ब्राह्मी पूर्वेषां पूर्वजैर्धृता।
श्रद्धया धारयेद् यस्तां क्षेमं गच्छेदकिंचनः ॥३॥
Those who came before even our ancient predecessors meditated upon this
same confidential knowledge of the Absolute Truth. Indeed,  any one who faithfully concentrates on this
knowledge will become free from material attachments and attain the final goal
of life.    
अत्र ते वर्णयिष्यामि गाथां नारायणान्विताम्।
नारदस्य च संवादमृषेर्नारायणस्य च ॥४॥
In this connection I will relate to you a narration
concerning the Supreme Lord Narayana.  It
is about a conversation that once occurred between Sri Narayana Rishi and
Narada Muni.
एकदा नारदो लोकान् पर्यटन् भगवत्प्रियः।
सनातनमृषिं द्रष्टुं ययौ नारायणाश्रमम्॥५॥
Once, while traveling among the various planets of the
universe, the Lord’s beloved  devotee
Narada went to visit the primeval sage Narayana at His ashrama.
यो वै भारतवर्षेऽस्मिन्क्षेमाय स्वस्तये नृणाम्।
धर्मज्ञानशमोपेतमाकल्पादास्थितस्तपः॥६॥
From the very beginning
of Brahma’s day Lord Narayana Rishi has been undergoing austere penances in
this land of Bharata while perfectly performing religious duties and exemplifying
spiritual knowledge and self-control – all for the benefit of human beings in
both this world and the next
तत्रोपविष्टमृषिभिः कलापग्रामवासिभिः।
परीतं प्रणतोऽपृच्छदिदमेव कुरूद्वह॥७॥
There Narada approached
Lord Narayana Rishi, who was sitting amidst sages of the village of
Kalapa.  After bowing down to the Lord, O
hero of the Kurus, Narada asked Him the very same question you hava asked me.
तस्मै ह्यवोचद् भगवानृषीणां शृण्वतामिदम्।
यो ब्रह्मवादः पूर्वेषां जनलोकनिवासिनाम् ॥८॥
As the sages listened, Lord Narayana Rishi related to
Narada an ancient discussion about the Absolute Truth that took place among the
residents of Janaloka.
श्रीभगवानुवाच-
स्वायंभुव ब्रह्मसत्रं जनलोकेऽभवत्पुरा।
तत्रस्थानां मानसानां मुनीनामूर्ध्वरेतसाम्॥९॥
The Lord said: O son of
Brahma! Once long ago in Janaloka, wise sages who resided there performed a
great sacrifice to the Absolute Truth( Brahman) by vibrating
transcendental sounds (chanting Vedic mantras).  These sages, mental sons of Brahma, were all
perfect celibates.
श्वेतद्वीपे  गतवति त्वयि
द्रष्टुं तदीश्वरम्।
ब्रह्मवादः सुसंवृत्तः श्रुतयो यत्र शेरते।
तत्र हायमभूत्प्रश्नः त्वं
मां यमनुपृच्छसि॥१०॥
At that time you happened to be visiting the Lord on Svetadvipa
 – that Supreme Lord in whom the Vedas
lie down to rest during the period of universal annihilation.  A 
lively discussion arose among the sages on Janaloka as to the nature of
the Supreme Absolute Truth.  Indeed, the
same question arose then that you are asking Me now
तुल्यश्रुततपःशीलास्तुल्यस्वीयारिमध्यमाः।
अपि चक्रुः प्रवचनमेकं शुश्रूषवोऽपरे॥११॥
Although these sages were all equally qualified in
terms of Vedic study and austerity, and although they all saw friends, enemies
and neutral parties equally, they chose one among them to be the speaker, and
the rest became eager listeners.  
सनन्दन उवाच –
स्वसृष्टमिदमापीय शयानं सह शक्तिभिः।
तदन्ते बोधयांचक्रुस्तल्लिङ्गैः श्रुतयः परम्॥१२॥
यथा शयानं सम्राजं वन्दिनस्तत्पराक्रमैः
प्रत्यूषेऽभ्येत्य सुश्लोकैर्बोधयन्त्यनुजीविनः ॥१३॥
Sri Sanandana replied:
After the Supreme Lord withdrew the universe He had previously created, He lay
for sometime as if asleep, and all His energies rested dormant within Him. When
the time came for the next creation, the personified Vedas awakened Him
by chanting his glories, just as the poets serving a king approach him at dawn
and awaken him by reciting his heroic deeds.
श्रुतय
ऊचुः
जय
जय
जह्यजामजित
दोषगृभीतगुणां
  त्वमसि यदात्मना समवरुद्धसमस्तभगः।
अगजगदोकसामखिलशक्त्यवबोधक ते
  क्वचिदजयाऽऽत्मना च चरतोऽनुचरेन्निगमः ॥१४॥
The Srutis said:
Victory, Victory to You, O Unconquerable one! By your very nature You are
perfectly full in all opulences; therefore please defeat the eternal power of
illusion, who assumes control over the modes of nature to create difficulties
for conditioned souls. O You  who awaken
all the energies of the moving and non-moving embodied beings, sometimes the
Vedas can recognize You as You sport with Your material and spiritual
potencies.
बृहदुपलब्धमेतदवयन्त्यवशेषतया
  यत उदयास्तमयौ 
विकृतेर्मृदि वाविकृतात्।
अत ऋषयो दधुस्त्वयि मनोवचनाचरितं
  कथमयथा  भवन्ति भुवि दत्तपदानि नृणाम् ॥१५॥
This perceivable world is
identified with the Supreme because the Supreme Brahman is the ultimate
foundation of all existence, remaining unchanged as all created things are
generated from it and at last dissolved into it, just as clay remains unchanged
by the products made from it and again merged with it.  Thus it is toward You alone that the Vedic sages
direct all their thoughts words and deeds. 
After all, how can the footsteps of men fail to touch the earth on which
they live.
     इति तव सूरयस्त्र्यधिपतेऽखिलकमल-
     क्षपणकथामृताब्धिमवगाह्य तपांसि जहुः।
   किमुत पुनः स्वधामविधूताशयकालगुणाः
     परम भजन्ति ये पदमजस्रसुखानुभवम्  ॥१६॥
  Therefore, O master of the three worlds, the
wise get rid of all misery by diving deep into the nectarine ocean of topics
about You, which washes away all the contamination of the universe. Then what
to speak of those who, having by spiritual strength rid their minds of bad
habits and freed themselves from time, are able to worship Your true nature, O
Supreme one, finding within it uninterrupted bliss?
        दृतय
इव श्वसन्त्यसुभृतो यदि तेऽनुविधा
       महदहमादयोऽण्डमसृजन्
यदनुग्रहतः
    पुरुषविधोऽन्वयोऽत्र चरमोऽन्नमयादिषु
यः
       सदसतः परं त्वमथ यदेष्ववशेषमृतम्॥१७॥
  
Those who breathe are
actually alive only if they are your faithful followers, otherwise their
breathing is like that of  bellows. It is
by your mercy alone that the elements, beginning with the mahat-tattwa
and false ego, created the egg of this universe.  Among the manifestations known as annamaya
and so forth, You are the ultimate one, entering within the material coverings
along with the living entity and assuming the same forms as those he takes.
Distinct from the gross and subtle material manifestations, You are the reality
underlying them all.       
      
      उदरमुपासते य ऋषिवर्त्मसु कूर्पदृशः  
          परिसरपद्धतिं हृदयमारुणयो
दहरम्।
    तत उदगादनन्त तव धाम शिरः परं
      पुनरिह यत्समेत्य न
पतन्ति कृतान्तमुखे॥१८॥
Among the followers of
the methods set forth by great sages, those with less refined vision worship
the Supreme as present in the region of the abdomen, while  the Arunis worship Him as present in the
heart, in the subtle center from which all the pranic channels emanate.  From there, O unlimited Lord, these
worshipers raise their consciousness upward to the top of the head toward the
supreme destination, they reach that place from which they will never again
fall to this world, into the mouth of death.
        स्वकृतविचित्रयोनिषु विशन्निव
हेतुतया
        तरतमतश्चकास्स्यनलवत्स्वकृतानुकृतिः।
     अथ वितथास्वमूष्ववितथं
तव धाम समं
        विरजधियोऽनुयन्त्यभिविपण्यव
एकरसम् ॥१९॥
Apparently entering among
the variegated species of living beings You have created, You inspire them to
act, manifesting Yourself according to their higher and lower positions, just
as fire manifests differently according to the shape of what is burns.  Therefore those of spotless intelligence, who
are altogether free from material attachments, realize Your undifferentiated ,
unchanging Self to be the permanent reality among all these impermanent life
forms.      
             स्वकृतपुरेष्वमीष्वबहिरन्तरसंवरणं
          तव
पुरुषं वदन्त्यखिलशक्तिधृतोंऽशकृतम्।
        इति नृगतिं विविच्य कवयो निगमापवनं
          भवत
उपासतेऽङ्घ्रिमभवं भुवि विश्वसिताः ॥२०॥
The individual living
entity, while inhabiting the material bodies he has created for himself by his karma,
actually remains uncovered by either gross or subtle matter.  This is so because, as the Vedas describe,
he is part and parcel of You, the possessor of all potencies.  Having determined this to be the status of
the living entity, learned sages become imbued with faith and worship Your
lotus feet, to which all Vedic sacrifices in this world are offered, and which
are the source of liberation.           
        
          
        दुरवगमात्मतत्त्वनिगमाय
तवात्ततनो-
          श्चरितमहामृताब्धिपरिवर्तपरिश्रमणाः।
        न परिलषन्ति केचिदपवर्गमपीश्वर
ते
          चरण्सरोजहंसकुलसंगविसृष्टगृहाः
॥२१॥
         
My Lord, some fortunate
souls have gotten relief from the fatigue of material by diving into the vast
nectar ocean of Your pastimes (leela), which you enact when you manifest
Your personal forms to propagate the unfathomable science of the self.  These rare souls, indifferent even to
liberation, renounce the happiness of home and family because of their
association with devotees who are like flocks of swans enjoying at the lotus of
Your feet
                त्वदनुपथं
कुलायमिदमात्मसुहृत्प्रियव-
             यदनुशया भ्रमन्त्युरुभये
कुशरीरभृतः ॥२२॥
When this human body is
used for Your devotional service, it acts as one’s self, friend and beloved.  But unfortunately, although You always show
mercy to the conditioned souls and affectionately help them in every way, and
although you are their true Self, people in general fail to delight in you.  Instead they commit spiritual suicide by
worshipping illusion.  Alas, because they
persistently hope for the success in their devotion to the unreal, they
continue to wander about this great fearful world, assuming various degraded
bodies.
               निभृतमरुन्मनोऽक्षदृढयोगयुजो
हृदि य-
           न्मुनयो
उपासते तदरयोऽपि ययुः स्मरणात्।
         स्त्रिय उरगेन्द्रभोगगुजदण्डविषक्तधियो
           वयमपि
ते समाः समदृशोऽङ्घ्रिसरोजसुधाः॥२३॥
Simply by constantly
thinking of Him, the enemies of the Lord attained the same Supreme Truth  whom sages fixed in yoga worship controlling
their breath, mind and senses. 
Similarly, we Srutis, who generally see You as all-pervading,
will achieve the same nectar from Your lotus feet that Your consorts are able
to relish because of their loving attraction to Your mighty, serpentine arms,
for you look upon us and Your consorts in the same way.                      
               क इह नु वेद बतावरजन्मलयोऽग्रसरं
              यत
उदगादृषिर्यमनु देवगणा उभये।
          तर्हि न सन्न चासदुभयं
न च कालजवः
      .          किमपि न तत्र शास्त्रमवकृष्य
शयीत यदा ॥२४॥
Every one in this world
has recently been born and will soondie. 
So how can anyone here know him who existed prior to everything else and
who gave rise to the first learned sage, Brahma, and all subsequent demigods,
both lesser and greater? When He lies down and withdraws everything within
himself, nothing else remains – no gross or subtle matter or bodies composed of
these, no force of time or revealed scripture. 
 
      
       जनिमसतः सतो मृतिमुतात्मनि ये च भिदां
           विपणमृतं
स्मरन्त्युपदिशन्ति त आरुपितैः।
         त्रिगुणमयः पुमानिति
भिदा यदबोधकृता
            त्वयि
न ततः परत्र स भवेदवबोधरसे॥२५॥
Supposed authorities who
declare that matter is the origin of existence, that the permanent qualities of
the soul can be destroyed, that the self is compounded of separate aspects of
spirit and matter, or that material transactions constitute reality –- all such
authorities base their teachings on mistaken ideas that hide the Truth.  The dualistic conception that the living entity
is produced from the three modes of nature is simply a product of ignorance.
Such a conception has no real basis in You, for You are transcendental to all
illusion and always enjoy perfect, total awareness.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  
        सदिव मनस्त्रिवृत्त्वयि
विभात्यसदामनुजात्  
          सदभिमृशन्त्यशेषमिदमात्मतयात्मविदः।
        न हि विकृतिं त्यजन्ति
कनकस्य तदात्मतया
          स्वकृतमनुप्रविष्टमिदमात्मययावसितम्
॥२६॥               
The three modes of
material nature comprise everything in this world from the simplest phenomena
to the complex human body.  Although
these phenomena appear real, they are only a false reflection of the spiritual
reality, being a superimposition of the mind upon You.  Still, those who know the Supreme Self
consider the entire material creation to be real inasmuch as it is
non-different from the Self.  Just as
things made of gold are indeed not to be rejected, since their substance is
actual gold, so this world is undoubtedly nondifferent from the Lord who
created it and then entered within it.
              तव
परि ये चरन्त्यखिलसत्त्वनिकेततया
                त
उत पदाक्रमन्त्यविगणय्य शिरो निरृतेः।
              परिवयसे
पशूनिव गिरा विबुधानपि तां-
                 स्त्वयि
कृतसौहृदाः खलु पुनन्ति न ये विमुखाः ॥२७॥
          
The devotees who worship
You as the shelter of all beings disregard Death and place their feet on his
head.  But with the words of the Vedas
you bind the nondevotees like animals, though they be vastly learned scholars.  It is your affectionate devotees who can
purify themselves and others. 
                      त्वमकरणः
स्वराडखिलकारकशक्तिधर-
                स्तव
बलिमुद्वहन्ति समदन्त्यजयानिमिषाः।
            वर्षभुजोऽखिलक्षितिपतेरिव
विश्वसृजो
               विदधति
यत्र ये त्वधिकृता भवतश्चकिताः ॥२८॥          
Though you have no
material senses, you are the self-effulgent sustainer of everyone’s sensory
powers. The demigods and material nature itself offer you tribute, while also
enjoying the tribute offered them by their worshipers, just as subordinate
rulers of various districts in a kingdom offer tribute to their Lord, the
ultimate proprietor of the land, while also enjoying the tribute paid them by
their own subjects.  In this way the
universal creators faithfully execute their assigned services out of fear of
You.
             स्थिरचरजातयः
स्युरजयोत्थनिमित्तयुजो
               विहर
उदीक्षया यदि परस्य विमुक्त ततः।
             न
हि परमस्य कश्चिदपरो न परश्च भवेत्
               वियत
इवापदस्य तव  शून्यतुलां दधतः ॥२९॥
O Eternally liberated,,
transcendental Lord, your material energy causes the various moving and
nonmoving species of life to appear by activating their material desires, but
only when and if You sport with her by briefly glancing at her.  You, the Supreme Personality of Godhead, see
no one as an intimate friend and no one as a stranger, just as the ethereal sky
has no connection with perceptible qualities. 
In this sense you resemble a void.
                 अपरिमिता
ध्रुवास्तनुभृतो यदि सर्वगता-
              स्तर्हि
न शास्यतेति नियमो ध्रुव नेतरथा।
          अजनि
च यन्मयं तदविमुच्य नियन्तृ भवेत्
              सममनुजानतां
यदमतं मतदुष्टतया ॥३०॥         
If the countless living
entities are all-pervading and possessed forms that never changed, You could
not possibly be their absolute ruler, O Immutable one. But since they are your
localised expansions and their forms are subject to change, You do control
them.  Indeed, that which supplies the
ingredients for the generation of something is necessarily its controller
because a product never exists apart from its ingredient cause.  It is simply illusion for someone to think
that he knows the Supreme Lord, who is equally present in each of His
expansions, since whatever knowledge one gains by material means must be
imperfect.
                न
घटत उद्भवः प्रकृतिपूरुषयोरजयो-
             रुभययुजा
भवन्त्यसुभृतो जलबुद्बुदवत्।
           त्वयि
ते इमे ततो विविधनामगुणैः परमे
             सरित
इवार्णवे मधुनि लिल्युरशेषरसाः ॥३१॥           
Neither material nature
nor the soul who tries to enjoy her are ever born, yet living bodies come into
being when these two combine, just as bubbles form where water meets the
air.  And just as rivers merge into the
ocean or the nectar from many different flowers blends into honey, so all these
conditioned beings eventually merge back into You, the Supreme, along with
their various names and qualities.
    
           नृषु
तव मायया भ्रमममीष्ववगत्य भृशं
              त्वयि
सुधियोऽभवे दधति भावमनुप्रभवम्।
           कथमनुवर्ततां
भवभयं तव यद् भ्रुकुटिः
              सृजति
मुहुस्त्रिनेमिरभवच्छरणेषु भयम्॥३२॥
The wise souls who
understand how Your Maya deludes all human beings render potent loving service
to You, who are the source of liberation from birth and death.  How, indeed, can fear of material life affect
Your faithful servants? On the other hand, Your furrowing eyebrows- the
triple-rimmed wheel of time- repeatedly terrify those who refuse to take
shelter of you.
           विजितहृषीकवायुभिरदान्तमनस्तुरगं
              य
इह यतन्ति यन्तुमतिलोलमुपायखिदः।
           व्यसनशतान्विताः
समवहाय गुरोश्चरणं
              वणिज इवाज सन्त्यकृतकर्णधरा
जलधौ ॥३३॥
The mind is like an
impetuous horse that even persons who have regulated their senses and breath
cannot control. Those in this world who try to tame the uncontrolled mind, but
who abandon the feet of their spiritual master, encounter hundreds of obstacles
in their cultivation of various distressful practices. O unborn Lord, they are
like merchants on a boat in the ocean who have failed to employ a
helmsman.                       
            स्वजनसुतात्मदारधनधामधरासुरथै-
              
स्त्वयि सति किं नृणां श्रयत आत्मनि सर्वरसे।
             इति
सदजानतां मिथुनतो रतये चरतां
               सुखयति
को न्विह स्वविहते स्वनिरस्तभगे॥३४॥
To those persons who take
shelter of You, You reveal Yourself as the Supersoul, the embodiment of all
transcendental pleasure. What further use have such devotees for their
servants, children or bodies, their wives, money or houses, their land, good
health or conveyances? And for those who fail to appreciate the truth about You
and go on pursuing the pleasures of sex, what could there be in this entire
world – a place inherently doomed to destruction and devoid of significance –
that could give them real happiness?  
                     भुवि पुरुपुण्यतीर्थसदनान्यृषयो
विमदा-
              स्त
उत भवत्पदाम्बुजहृदोऽघभिदङ्घ्रिजलाः।
           दधति
सकृन्मनस्त्वयि य आत्मनि नित्यसुखे
             न
पुनरुपासते पुरुषसारहरावसथान् ॥३५॥     
Sages  free from false pride live on this earth by
frequenting the sacred pilgrimage sites and those places where the Supreme Lord
displayed his pastimes (leela). Because such devotees keep your lotus
feet within their hearts, the water that washes their feet destroys all
sins.  Anyone who even once turns his
mind toward You, the ever-blissful soul of all existence, no longer dedicates
himself to serving family life at home, which simply robs a man of his good
qualities.   
            सत
इदमुत्थितं सदिति चेन्ननु तर्कहतं
                 व्यभिचरति
क्व च क्व च मृषा न तथोभययुक्।
             व्यवहतये
विकल्प इषितोऽन्धपरम्परया
                 भ्रमयति
भारती त उरुवृत्तिभिरुक्थजडान्॥३६॥
        
It may be proposed that
this world is permanently real because it is generated from the permanent
reality, but such an argument is subject to logical refutation.  Sometimes, indeed, the apparent non-difference
of a cause and its effect fails to prove true, and at other times the product
of something real is illusory. 
Furthermore, this world cannot be permanently real, for it partakes of
the natures of not only the absolute reality but also the illusion disguising
that reality.  Actually, the visible
forms of this world are just an imaginary arrangement resorted to by a
succession of ignorant persons in order to facilitate their material
affairs.  With their various meanings and
implications, the learned words of Your Vedas bewilder all persons whose
minds have been dulled by hearing the incantations of sacrificial rituals.
                   न
यदिदमग्र आस न भविष्यदतो निधना-
               दनु
मितमन्तरा त्वयि विभाति मृषैकरसे।
           अत
उपमीयते द्रविणजातिविकल्पपथै-
               रवितथमनोविलासमृतमित्यवयन्त्यबुधाः
॥३७॥
Since this universe did
not exist prior to its creation and will no longer exist after its
annihilation, we conclude that in the interim it is nothing more than a
manifestation imagined to be visible within You, whose spiritual enjoyment
never changes.  We liken this universe to
the transformation of various material substances into diverse forms.  Certainly those who believe that this figment
of the imagination is substantially real are less intelligent.
        
              स यदजया त्वजामनुशयीत
गुणांश्च जुषन्
              भजति
सरूपतां तदनु मृत्युमपेतभगः । 
         त्वमुत जहासि तामहिरिव
त्वचमात्तभगो
              महसि
महीयसेऽष्टगुणितोऽपरिमेयभगः ॥३८॥    
The illusory material
nature attracts the minute living entity to embrace her, and as a result he
assumes forms composed of her qualities. 
Subsequently, he loses all his spiritual qualities and must undergo
repeated deaths.  You, however, avoid the
material energy in the same way that a snake abandons its old skin. Glorious in
Your possession of eight mystic perfections, You enjoy unlimited opulences.
               यदि
न समुद्धरन्ति यतयो हृदि कामजटा
            दुरधिगमोऽसतां
हृदि गतोऽस्मृतकण्ठमणिः।
        असुतृपयोगिनामुभयतोऽप्यसुखं
भगव-
           न्ननपगतान्तकादनधिरूढपदाद्
भवतः ॥३९॥                 
Members of the renounced
order who fail to uproot the last traces of material desire in their hearts
remain impure, and thus You do not allow them to understand you.  Although You are present within their hearts,
for them You are like a jewel worn around the neck of a man who has totally
forgotten it is there.  O Lord, those who
practice yoga only for sense gratification must suffer punishment both in this
life and the next; from death, who will not release them, and from You, whose
kingdom they cannot reach.
             त्वदवगमी न वेत्ति भवदुत्थशुभाशुभयो-
            र्गुणविगुणान्वयांस्तर्हि
देहभृतां च गिरः।
        अनुयुगमन्वहं सगुण गीतपरंपरया
            श्रवणभृतो यतस्त्वमपवर्गगतिर्मनुजैः ॥४०॥
When a person realizes
You, he no longer cares about his good and bad fortune arising from past pious
and sinful acts, since it is You alone who control this good and bad fortune.
Such a realized devotee also disregards what ordinary living beings say about
him.  Every day he fills his ears with
Your glories, which are recited in each age by the unbroken succession of Manu’s
descendants, and thus You become his ultimate salvation.   
         द्युपतय एव ते न ययुरन्तमनन्ततया
             त्वमपि यदन्तराण्डनिचया ननु सावरणाः।
         ख इव रजांसि वान्ति वयसा सह यच्छ्रुतय-
             स्त्वयि हि फलन्त्यतन्निरसनेन भवन्निधनाः
॥४१॥
Because You are
unlimited, neither the lords of heaven nor even You Yourself can ever reach the
end of Your glories.  The countless
universes, each enveloped in its shell, are compelled by the wheel of time to
wander within You, like particles of dust blowing about in the sky.  The srutis, following their method of
eliminating everything separate from the Supreme, become successful by
revealing You as their final conclusion.  
  श्रीभगवानुवाच-
           इत्येतद् ब्रह्मण्णः पुत्रा आश्रुत्यात्मानुशासनम्।
           सनन्दनमथानर्चुः सिद्धा ज्ञात्वात्मनो
गतिम् ॥४२॥
The Supreme Lord, Sri
Narayana Rishi, said:  Having heard these
instructions about the Suupreme Self, the Personality of Godhead, the sons of
Brahma now understood their final destination. 
They felt perfectly satisfied and honoured Sanandana with their worship.
         इत्यशेषसमाम्नायपुराणोपनिषद्‍रसः।
         समुद्धृतः पूर्वजातैर्व्योमयानैर्महात्मभिः
॥४३॥
Thus the ancient saints
who travel in the upper heavens distilled this nectarean and confidential
essence of all the Vedas and Puranas.
       त्वं चैतद्  ब्रह्मदायाद श्रद्धयात्मानुशासनम्।
       धारयंश्चर गां कामं कामानां  भर्जनं नृणाम् ॥४४॥
And as you wander the
earth at will, My dear son of Brahma, you should faithfully meditate on these
instructions concerning the science of the Self, which burn up the material
desires of all men.
     श्रीशुक उवाच-
     एवं स ऋषिणादिष्टं गृहीत्वा श्रद्धयात्मवान्।
     पूर्णः श्रुतधरो राजन्नाह वीरव्रतो मुनिः ॥४५॥  
Sukadeva Goswami
said:  When Sri Narayana Rishi ordered
him in this way, the self-possessed sage Narada, whose vow is as heroic as a
warrior’s, accepted the command with firm faith.  Now successful in all his purposes, he
thought about what he had heard, O King, and replied to the Lord as follows.
    श्रीनारद उवाच-
   
    नमस्तस्मै भगवते कृष्णायामलकिर्तये।
    यो धत्ते सर्वभूतानामभवायोशतीः कलाः ॥४६॥
Sri Narada said: I offer
my obeisances to Him of spotless fame, the Supreme Lord Krishna, who maifests
His all-attractive personal expansions so that all living beings can achieve
liberation.
    इत्याद्यमृषिमानम्य तच्छिष्यांश्च महात्मनः
    ततोऽगादाश्रमं साक्षात्पितुर्द्वैपायनस्य मे ॥४७॥
[Sukadeva Goswami
continued:]  After saying this, Narada
bowed down to sri Narayana Rishi, the foremost of sages, and also to His
saintly disciples.  He then returned to
the hermitage of my father, Dvaipayana Vyasa.
    सभाजितो भगवता कृतासनपरिग्रहः।
    तस्मै तद्वर्णयामास नारायणमुखाच्छ्रुतम् ॥४८॥
Vyasadeva, the
incarnation of the Personality of Godhead, respectfully greeted Narada Muni and
offered him a seat, which he accepted. 
Narada then described to Vyasa what he had heard from the mouth of Sri Narayana
Rishi.
     इत्येतद्वर्णितं राजन् यन्नः प्रश्नः कृतस्त्वया।
     यथा ब्रह्मण्यनिर्देश्ये निर्गुणेऽपि मनश्चरेत्
॥४९॥
Thus I have replied to
the question you asked me, O King, concerning how the mind can have access to
the Absolute Truth, which is indescribable by material words and devoid of
material qualities.     
     यं सम्पद्य
जहात्यजामनुशयी सुप्तः कुलायं यथा।
     तं कैवल्यनिरस्तयोनिमभयं ध्यायेदजस्रं हरिम्
॥५०॥
He is the Lord who eternally
watches over this universe, who exists before, during and after its
manifestation. He is the master of both the unmanifest material energy and the
spirit soul.  After sending forth the
creation he eters within it, accompanying each living entity. Then he creates
the material bodies and then remains as their regulator.  By surrendering to Him one can escape the
embrace of illusion, just as a dreaming person forgets his own body.  One who wants liberation from fear should
constantly meditate upon Him, Lord Hari, who is always on the platform of
perfection and thus never subject to material birth.

    

Brahmakrita Srikrishna Stotram ( Bhagavatm Canto 10, Chapter 14,slokas 1-40)

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                   ब्रह्मणा
कृतं श्रीकृष्णस्तोत्रम्
                     (श्रीमद्भागवते दशमस्कंधे अध्यायः १४, श्लोकाः १-४०)
[The
translations in English are by the disciples of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada as given in the “Srimad Bhagavatam” published by
the Bhaktivedanta Book Trust]
[Context:  Krishna is picnicking in
the forest with the cowherd boys. Brahma kidnaps the boys and the calves while
Krishna is away in search of some calves. 
When Krishna returned there was neither the cowherd boys nor the
calves.  Instantly He knew that this was
the handiwork of Brahma.  Now, Krishna
himself became the cowherd boys and calves and all the things the boys carried
with them.  This drama went on for quite
a few days. When Brahma found two sets of 
identical cowherd boys and calves, one in his possession and the other
with Krishna, he was thoroughly confused. 
Then suddenly all the cowherd boys and calves appeared to him in the
form of Maha Vishnu with four hands carrying the conch, the disc, the mace and
the lotus.  He becomes ashamed of what he
has done. He praises Krishna and pays obeisance to Him in this stotra]     
ब्रह्मोवाच-                               
नौमीड्य तेऽभ्रवपुषे तडिदम्बराय
    गुञ्जावतंसपरिपिच्छलसन्मुखाय।
वन्यस्रजे कवलवेत्रविषाणवेणु-
     लक्ष्मश्रिये मृदुपदे पशुपाङ्गजाय ॥१॥
Lord Brahma said: My dear Lord, You are the only worshipable Lord, the
Supreme Personality of Godhead, and therefore I offer my humble obeisances and
prayers just to please You. O son of the king of the cowherds, Your
transcendental body is dark blue like a new cloud, Your garment is brilliant
light lightning, and the beauty of your face is enhanced by Your gunja
earrings and the peacock feather on Your head. 
Wearing garlands of various forest flowers and leaves, and equipped with
a herding stick, a buffalo horn and a flute, You stand beautifully with a
morsel of food in Your hand.   
अस्यापि देव वपुषो मदनुग्रहस्य
    स्वेच्छामयस्य न तु भूतमयस्य कोऽपि।
नेशे महि त्ववसितुं मनसाऽऽन्तरेण
    साक्षात्तवैव किमुतात्मसुखानुभूतेः ॥२॥
My dear Lord, neither I nor anyone else can estimate the potency of this
transcendental body of yours, which has shown such mercy to me and which
appears just to fulfill the desires of Your pure devotees.  Although my mind is completely withdrawn from
material affairs, I cannot understand Your personal form.  How, 
then, could I possibly understand 
the happiness You experience within Yourself. 
ज्ञाने प्रयासमुदपास्य नमन्त एव
    जीवन्ति सन्मुखरितां भवदीयवार्ताम्।
स्थाने स्थिताः श्रुतिगतां तनुवाङ्मनोभि-
     र्ये प्रायशोऽजित जितोऽप्यसि तैस्त्रिलोक्याम्॥३॥
Those who, even while remaining situated in their established social
positions, throw away the process of speculative knowledge and with their body,
words and mind offer all respects to descriptions of Your personality and
activities, dedicating their lives to these narrations, which are vibrated by
You personally and by Your pure devotees, certainly conquer Your Lordship,
although You are otherwise unconquerable by anyone within the three
worlds. 
श्रेयःसृतिं भक्तिमुदस्य ते विभो
    क्लिश्यन्ति ये केवलबोधलब्धये।
तेषामसौ क्लेशल एव शिष्यते
    नान्यद् यथा स्थूलतुषावघातिनाम् ॥४॥
My dear Lord, devotional service unto You is the best path for
self-realization.  If someone gives up
that path and engages in the cultivation of speculative knowledge, he will
simply undergo a troublesome process and will not achieve his desired result. As
a person who beats an empty husk of wheat cannot get grain, one who simply
speculates cannot achieve self-realization. 
His only gain is trouble.
पुरेह भूमन् बहवोऽपि योगिन-
  स्त्वदर्पितेहा निजकर्मलब्धया।
विबुध्य भक्त्यैव कथोपनीतया
  प्रपेदिरेऽञ्जोऽच्युत ते गतिं पराम् ॥५॥
O almighty Lord, in the past many yogis in this world achieved the
platform of devotional service by offering all their endeavours unto You and
faithfully carrying out their prescribed duties.  Through such devotional service, perfected by
the processes of hearing and chanting about You, they came to understand You, O
infallible one, and could easily surrender to You and achieve Your supreme
abode.
तथापि भूमन् महिमागुणस्य ते
  विबोद्धुमर्हत्यमलान्तरात्मभिः।
अविक्रियात् स्वानुभवादरूपतो
  ह्यनन्यबोधात्मतया न चान्यथा ॥६॥
Nondevotees, however, cannot realize You in Your full personal
feature.  Nevertheless, it may be
possible for them to realize Your expansion as the impersonal Supreme by
cultivating direct perception of the Self within the heart.  But they can do this only by purifying their
mind and senses of all conceptions of material distinctions and all attachment
to material sense objects.   Only in this
way will Your impersonal feature manifest itself to them.
गुणात्मनस्तेऽपि गुणान् विमातुं
  हितावतीर्णस्य क ईशिरेऽस्य।
कालेन यैर्वा विमिताः सुकल्पै-
  र्भूपांसवः खे मिहिका द्युभासः ॥७॥
In time, learned philosophers or scientists might be able to count all
the atoms of the earth, the particles of snow, or perhaps even the shining
molecules radiating from the Sun, the stars and other luminaries.  But among these learned men, who could
possibly count the unlimited transcendental qualities possessed by You, the
Supreme Personality of Godhead, who have descended onto the surface of the
earth for the benefit of all living entities.
तत्तेऽनुकम्पां सुसमीक्षमाणो
   भुञ्जान एवात्मकृतं विपाकम्।
हृद्वाग्वपुर्भिर्विदधन्नमस्ते
    जीवेत यो मुक्तिपदे स दायभाक्॥८॥
My dear Lord, one who honestly waits for You to bestow Your causeless
mercy upon him, all the while patiently suffering the reactions of his past
misdeeds and offering You respectful obeisances with his heart, words and body,
is surely eligible for liberation, for it has become his rightful claim.
पश्येश मेऽनार्यमनन्त आद्ये
   परात्मनि त्वय्यपि मायिमायिनि।
मायां वितत्येक्षितुमात्मवैभवं
    ह्यहं कियानैच्छमिवार्चिरग्नौ ॥९॥
My Lord, just see my uncivilized impudence! To test your power I tried
to extend my illusory potency to cover You, the unlimited and primeval Super
soul, who bewilder even the masters of illusion.  What am I compared to you? I am just like a
small spark in the presence of a great fire. 
अतः क्षमस्वाच्युत मे रजोभुवो
    ह्यजानतस्त्वत्पृथगीशमानिनः।
अजावलेपान्धतमोऽन्धचक्षुष
     एषोऽनुकम्प्यो मयि नाथवानिति॥१०॥
Therefore, O infallible Lord, kindly excuse my offenses.  I have taken birth in the mode of passion and
am therefore simply foolish, presuming myself a controller independent of Your
Lordship.  My eyes are blinded by the
darkness of ignorance, which causes me to think of myself as the unborn creator
of the universe.  But please consider
that I am Your servant and therefore worthy of Your compassion.
क्वाहं तमोमहदहंखचराग्निवार्भू-
  संवेष्टिताण्डघटसप्तवितस्तिकायः।
क्वेदृग्विधाविगणिताण्डपराणुचर्या-
  वाताध्वरोमविवरस्य च ते महित्वम् ॥११॥
What am I, a small creature measuring seven spans of my own hand?  I am enclosed in a potlike universe composed
of material nature, the total material energy, false ego, ether, air, water and
earth.  And what is Your glory? Unlimited
universes pass through the pores of Your body just as particles of dust pass
through the openings of a screened window.

उत्क्षेपणं गर्भगतस्य पादयोः
   किं कल्पते मातुरधोक्षजागसे।
किमस्तिनास्ति व्यपदेशभूषितं
   तवास्ति कुक्षेः कियदप्यनन्तः ॥१२॥
O Lord Adhokshaja, does a mother take offence when the child within her
womb kicks with his legs? And is there anything in existence- whether
designated by various philosophers as real or as unreal-  that is actually outside your abdomen?  
जगत्त्रयान्तोदधिसंप्लवोदे
   नारायणस्योदरनाभिनालात्।
विनिर्गतोऽजस्त्विति वाङ् न वै मृषा
   किंत्वीश्वर त्वन्न विनिर्गतोऽस्मि ॥१३॥
My dear Lord, it is said that when the three planetary systems are
merged into the water at the time of dissolution, You plenary portion, Narayana,
lies down on the water, gradually a lotus flower grows from His navel, and
Brahma takes birth upon that lotus flower. 
Certainly, these words are not false. Thus am I not born from You?
नारायणस्त्वं न हि सर्वदेहिना-
   मात्मास्यधीशोऽखिललोकसाक्षी।
नारायणोऽङ्गं नरभूजलायना-
   त्तच्चापि सत्यं न तवैव माया ॥१४॥
Are You not the original Narayana, O supreme controller, since you are
the Soul of every embodied being and the eternal witness of all created realms?
Indeed, Lord Narayana is Your expansion, and he is called Narayana because He
is the generating source of the primeval water of the universe.  He is real, not a product of Your illusory
Maya.
तच्चेज्जलस्थं तव सज्जगद्वपुः
   किं मे न दृष्टं भगवंस्तदैव।
किं वा सुदृष्टं हृदि मे तदैव
   किं नो सपद्यैव पुनर्व्यदर्शि॥१५॥
My dear Lord, if Your transcendental body, which shelters the entire
universe, is actually lying upon the water, then why were You not seen by me
when I searched for You?  And why, though
I could not envision You properly within my heart, did You then suddenly reveal
Yourself?
अत्रैव मायाधमनावतारे
   ह्यस्य प्रपञ्चस्य बहिः स्फुटस्य
कृत्स्नस्य चान्तर्जठरे जनन्या
   मायात्वमेव प्रकटीकृतं ते ॥१६॥
My dear Lord, in this incarnation You have proved that you are the
supreme controller of Maya. Although you are now within this universe, the
whole universal creation is within Your transcendental body – a fact You
demonstrated by exhibiting the universe within Your abdomen before Your mother,
Yasoda. 
यस्य कुक्षाविदं सर्वं सात्मं भाति यथा तथा।
तत्त्वय्यपीह तत् सर्वं किमिदं मायया विना ॥१७॥
Just as this entire universe, including You, was exhibited within Your
abdomen, so it is now manifested here externally in the same exact form.  How could such things happen unless arranged
by Your inconceivable energy.  
अद्यैव त्वदृतेऽस्य किं मम न ते मायात्वमादार्शित-
  मेकोऽसि प्रथमं ततो व्रजसुहृद्वत्साः समस्ता अपि।
तावन्तोऽसि चतुर्भुजास्तदखिलैः साकं मयोपासिता-
  स्तावन्त्येव जगन्त्यभूस्तदमितं ब्रह्माद्वयं शिष्यते ॥१८॥
Have you not shown me today  that
both You Yourself and everything within this creation are manifestations of
Your inconceivable potency? First You appeared alone, and then You manifested
Yourself as all Vrindavan’a calves and cowherd boys, Your friends.  Next you appeared as an equal number of
four-handed Vishnu forms, who were worshiped by all living beings, including
me, and after that You appeared as an equal number of complete universes.
Finally,  You have now returned to your
unlimited form as the Supreme Absolute Truth, one without a second.   
अजानतां त्वत्पदवीमनात्म-
  न्यात्माऽऽत्मना भासि वितत्य मायाम् ।
सृष्टाविवाहं जगतो विधान
   इव त्वमेषोऽन्त इव त्रिनेत्रः ॥१९॥
To persons ignorant of Your actual transcendental position, You appear
as part of the material world, manifesting Yourself by the expansion of Your
inconceivable energy. Thus for the creation  of the universe You appear as me [Brahma], for
its maintenance You appear as Yourself [Vishnu], and for its annihilation You
appear as Lord Trinetra[Shiva].
सुरेष्वृषीष्वीश तथैव नृष्वपि
    तिर्यक्षु यादस्स्वपि तेऽजनस्य।
जन्मासतां दुर्मदनिग्रहाय
    प्रभो विधातः सदनुग्रहाय च ॥२०॥
O Lord, O supreme creator and master, You have no material birth, yet to
defeat the false pride of the faithless demons and show mercy to Your saintly
devotees, You take birth among the demigods, sages, human beings, animals and
even the aquatics.
 को वेत्ति भूमन् भगवन् परात्मन्
   योगेश्वरोतीर्भवतस्त्रिलोक्याम्।
क्व वा कथं वा कति वा कदेति
   विस्तारयन् क्रीडसि योगमायाम् ॥२१॥
O supreme great one! O Supreme Personality of Godhead! O Supersoul,
master of all mystic power! Your pastimes are taking place continuously in
these three worlds, but who can estimate where, how and when You are employing
Your spiritual energy and performing these innumerable pastimes? No one can
understand the mystery of how Your spiritual energy acts. 
तस्मादिदं जगदशेषमसत्स्वरूपं
   स्वप्नाभमस्तधिषणं पुरुदुःखदुःखम्।
त्वय्येव नित्यसुखबोधतनावनन्ते
   मायात उद्यदपि यत् सदिवावभाति ॥२२॥
Therefore this entire universe, which like a dream is by nature unreal,
nevertheless appears real, and thus it covers one’s consciousness and assails
one with repeated miseries.  This
universe appears real because it is manifested by the potency of illusion
emanating from You, whose unlimited transcendental forms are full of eternal
happiness and knowledge.  
एकस्त्वमात्मा पुरुषः पुराणः
   सत्यः स्वयंज्योतिरनन्त आद्यः ।
नित्योऽक्षरोऽजस्रसुखो निरञ्जनः
   पूर्णोऽद्वयो मुक्त उपाधितोऽमृतः ॥२३॥
You are the one Supreme Soul, the primeval Supreme Personality, the
Absolute Truth  self-manifested, endless
and beginningless.  You are eternal and
infallible, perfect and complete, without any rival and free from all material
designations.  Your happiness can never
be obstructed, nor have You any connection with material contamination.  Indeed, You are the indestructible nectar of
immortality. 
एवं विधं त्वां सकलात्मनामपि
   स्वात्मानमात्मात्मतया विचक्षते।
गुर्वर्कलब्धोपनिषत्सु चक्षुषा
    ये ते तरन्तीव भवानृताम्बुधिम्॥२४॥
Those who have received the clear vision of knowledge from the sunlike
spiritual master can see You in this way, as the very Soul of all souls, the
Supersoul of everyone’s own self.  Thus
understanding Your original personality, they are able to cross over the ocean
of illusory material existence.
आत्मानमेवात्मतयाविजानतां
   तेनैव जातं निखिलं प्रपञ्चितम्।
ज्ञानेन भूयोऽपि च तत्प्रलीयते
  रज्ज्वामहेर्भोगभवाभवौ यथा ॥२५॥
A person who mistakes a rope for a snake becomes fearful, but he then
gives up his fear upon realizing that the so-clled snake does not exist.  Similarly, for those who fail to recognise
You as the Supreme Soul of all souls, the expansive illusory material existence
arises, but knowledge of You at once causes it to subside. 
अज्ञानसंज्ञौ भवबन्धमोक्षौ
   द्वौ नाम नान्यौ स्त ऋतज्ञभावात्।
अजस्रचित्यात्मनि केवले परे
   विचार्यमाणे तरणाविवाहनी ॥२६॥
The conception of material bondage and the conception of liberation are
both manifestations of ignorance.  Being
outside the scope of true knowledge, they cease to exist when one correctly
understands that the pure spirit soul is distinct from matter and always fully
conscious.  At that time bondage and
liberation no longer have any significance, just as day and night have no
significance from the perspective of the sun.
त्वामात्मानं परं मत्वा परमात्मानमेव च ।
आत्मा पुनर्बहिर्मृग्य अहोऽज्ञजनाज्ञता ॥२७॥
Just see the foolishness of those ignorant persons who consider You to
be some separated manifestation of illusion and who consider the self, which is
actully You, to be something else, the material body. Such fools conclude that
the supreme soul is to be searched for somewhere outside Your supreme
personality.
अन्तर्भवेऽनन्त भवन्तमेव
  ह्यतत्त्यजन्तो मृगयन्ति सन्तः ।
असन्तमप्यन्त्यहिमन्तरेण
   सन्तं गुणं तं किमु यन्ति सन्तः ॥२८॥
O unlimited Lord, the saintly devotees seek You out within their own
bodies by rejecting everything separate from You.  Indeed, how can discriminating persons
appreciate the real nature of a rope lying before  them until they refute the illusion that it
is a snake?
अथापि ते देव पदाम्बुजद्वय-
  प्रसादलेशानुगृहीत एव हि।
जानाति तत्त्वं भगवन्महिम्नो
  न चान्य एकोऽपि चिरं विचिन्वन्॥२९॥
My Lord, if one is favoured by even a slight trace of the mercy of Your
lotus feet, he can understand the greatness of Your personality.  But those who speculate to understand the
Supreme Personality of Godhead are unable to know You, even though they continue
to study the Vedas for many years.
तदस्तु ते नाथ स भूरिभागो
  भवेऽत्र वान्यत्र तु वा तिरश्चाम्।
 येनाहमेकोऽपि भवज्जनानां
   भूत्वा निषेवे तव पादपल्लवम् ॥३०॥
My dear Lord, I therefore pray to be so fortunate that in this life as
Lord Brahma or in another life, wherever I take my birth, I may be counted as
one of Your devotees.  I pray that
wherever I may be, even among the animal species, I can engage in devotional
service to Your lotus feet.
अहोऽतिधन्या व्रजगोरमण्यः
   स्तन्यामृतं पीतमतीव ते मुदा।
यासां विभो वत्सतरात्मजात्मना
    यत्तृप्तयेऽद्यापि न चालमध्वराः ॥३१॥
O almighty Lord, how greatly fortunate are the cows and ladies of
Vrindavan, the nectar of whose breast-milk You have happily drunk to Your full
satisfaction, taking the form of their calves and children!  All the Vedic sacrifices performed from time
immemorial up to the present day have not given You as much satisfaction.
अहो भाग्यमहो भाग्यं नन्दगोपव्रजौकसाम्।
यन्मित्रं परमानन्दं पूर्णं ब्रह्म सनातनम् ॥३२॥
How greatly fortunate are Nanda Maharaja, the cowherd men and all the
other inhabitants of Vrajabhumi! There is no limit to their good fortune,
because the Absolute Truth, the source of transcendental bliss, the eternal
Supreme Brahman, has become their friend. 
 
एषां तु भाग्यमहिमाच्युत तावदास्ता-
  मेकादशैव हि वयं बत भूरिभागाः।
एतद्धृषीकचषकैरसकृत् पिबामः
   शर्वादयोऽङ्घ्र्युदजमध्वमृतासवं ते ॥३३॥
Yet even though the extent of the good fortune of these residents of
Vrindavana is inconceivable, we eleven presiding deities of the various senses,
headed by Lord Siva, are also most fortunate, because the senses of these
devotees of Vrindavana are the cups through which we repeatedly drink the
nectarean, intoxicating beverage of the honey of Your lotus feet.
तद् भूरिभाग्यमिह जन्म किमप्यटव्यां
   यद् गोकुलेऽपि कतमाङ्घ्रिरजोऽभिषेकम्।
यज्जीवितं तु निखिलं भगवान् मुकुन्द-
   स्त्वद्यापि यत्पदरजः श्रुतिमृग्यमेव ॥३४॥
My greatest possible good fortune would be to take any birth whatever in
this forest of Gokula and have my head bathed by the dust falling from the
lotus feet of any of its residents. 
Their entire life and soul is the Supreme Personality of Godhead,
Mukunda, the dust of whose lotus feet is still being searched for in the Vedic
mantras.
 एषां घोषनिवासिनामुत भवान् किं देव रातेति न-
   श्चेतो विश्वफलात् फलं त्वदपरं कुत्राप्ययन् मुह्यति।
 सद्वेषादिव पूतनापि सकुला त्वामेव देवापिता
   यद्धामार्थसुहृत्प्रियात्मतनयप्राणाशयास्त्वत्कृते ॥३५॥
My mind becomes bewildered just trying to think of what reward other
than You could be found anywhere.  You
are the embodiment of all benedictions, which You bestow upon these residents
of the cowherd community of Vrindavana. 
You have already arranged to give Yourself to Putana and her family
members in exchange for her disguising herself as a devotee.  So what is left for You to give these
devotees of Vrindavana, whose homes, wealth, friends, dear relations, bodies,
children and very lives and hearts are all dedicated only to you.
तावद् रागादयः स्तेनास्तावत् कारागृहं गृहम्।
तावन्मोहोऽङ्घ्रिनिगडो यावत् कृष्ण न ते जनाः ॥३६॥
My dear Lord Krishna, until people become your devotees their material
attachments and desires remain thieves, their homes remain prisons, and their
affectionate feelings for their family members remain foot-shackles.
प्रपञ्चं निष्प्रपञ्चोऽपि विडम्बयसि भूतले
प्रपन्नजनतानन्दसन्दोहं  प्रथितुं प्रभो ॥३७॥
My dear master, although You have nothing to do with material existence,
You come to this earth and imitate material life just to expand the varieties
of ecstatic enjoyment for Your surrendered devotees
जानन्त एव जानन्तु किं बहूक्त्या न मे प्रभो।
मनसो वपुषो वाचो वैभवं तव गोचरः ॥३८॥
There are people who say, “I know everything about Krishna.” Let them
think that way.  As far as I am
concerned, I do not wish to speak very much about this matter.  O my Lord, let me say this much: As far as
Your opulences are concerned, they are all beyond the reach of my mind, body
and words. 
अनुजानीहि मां कृष्ण सर्वं त्वं वेत्सि सर्वदृक्।
त्वमेव जगतां नाथो जगदेतत्तवार्पितम्॥३९॥
My dear Krishna, I now humbly request permission to leave. Actually, You
are the knower and seer of all things. 
Indeed, You are the Lord of all the universes, and yet I offer this one
universe unto You. 
श्रीकृष्ण वृष्णिकुलपुष्करजोषदायिन्       
  क्ष्मानिर्जरद्विजपशूदधिवृद्धिकारिन्।
उद्धर्मशार्वरहर क्षितिराक्षसध्रु-
   गाकल्पमार्कमर्हन् भगवन् नमस्ते ॥४०॥
My dear Krishna, You bestow happiness upon the lotuslike Vrishni dynasty
and expand the great oceans consisting of the earth, the demigods, the brahmanas
and the cows. You dispel the dense darkness of irreligion and oppose the demons
who have appeared on this earth.  O
Supreme Personality of Godhead, as long as this universe exists and as long as
the sun shines, I will offer my obeisances unto You.     
 

FAMILIARIZE YOURSELF WITH SANSKRIT LESSON 22

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        FAMILIARIZE YOURSELF WITH SANSKRIT
                          LESSON 22
                      
                     संस्कृत व्यवहार साहस्री – ७


In these lessons,
 under the above title,  are presented simple sentences in Sanskrit
which can be used in day to day conversations at the very mundane level.  There are a thousand sentences covering day
to day interactions at the home, school, office, market, festivals, religious
and other functions etc.  Practice of
these sentences, it is hoped, will enable children and adults to communicate in
grammatical Sanskrit at the most elementary level in day-to-day situations. The
English translation conveys the meaning without attempting a word for word
translation which is not practical due to differences in syntax, structure of
sentences, cultural differences etc.
गृहसंभाषणम् ( Conservation at home)
   23.  मातापितरौ
– परस्परम् ( between mother and father)
अद्य किञ्चित् पूर्वं
आगच्छन्ति वा?  Will you come a bit early
today, please
किमर्थं? कः विशेषः?  For what purpose? What is special?
सायं आगमनसमये फेनकम्
आनयन्तु While coming in the evening bring some soap
रविवासरे तान् आह्वयामः
वा?  Shall we invite them on Sunday?
बालिका ’किमपि आवश्यकम्’
इति वदति स्म  The girl was talking about
something she wanted
अवश्यं स्मृत्वा आनयन्तु
 Please remember to bring without fail
प्रतिदिनमपि कः अयं
विलंबः?  Why late every day?
अद्य कस्मिन् समये
आगच्छन्ति? What time you will come today?
कुञ्चिकां पार्श्वगृहे
दत्त्वा गच्छामि I shall give the key in the next house and then go
किमिति पदे पदे आह्वयन्ति?
Why do you call every now and then?
सर्वं तत्रैव सन्ति,
किञ्चित् पश्यन्तु  Everything is there
only, please look around a bit
अद्य भोजनं किमपि अस्ति
वा? Is there anything to eat now?
अद्य काफी-कीफी किमपि
अस्ति वा? Today coffee or something is there?
इदानीमपि स्नानं न
कृतम्  You haven’t bathed until now
भवंतः किल- मास्तु
इति उक्तवन्तः You only had said ‘not required’?
समये एकमपि/किमपि न
लभ्यते When required even one/ nothing is available
वेतनं लब्धं वा?
Got your salary?
क्षीरार्थं अद्य एव
दातव्यं अस्ति  For milk (we) have to give
today itself
एते सर्वदा कलहं कुर्वन्ति
These people always quarrel
किमर्थं एवं वदन्ति
Why do you say so?
अस्ति वा नास्ति वा
इति प्रथमं एव द्रष्टव्यम्    The first
thing to be seen is whether it exists or does not exist.
मार्गे सौचकं विचार्य
गच्छंतु  On the way inquire with the
tailor and then go
  24. पुत्राः (परस्परम्)  Sons (among themselves)
मम लेखनीं स्वीकृतवान्
वा? Did you take my pen?
पिता अस्ति, तूष्णीं
उपविशातु Father is there, sit down and keep quiet
मनसि पठतु किंचित्  Read something mentally
अक्क, गणितं किंचित्
पाठयति वा? Akka, Will you teach me maths a bit?
अस्माकं शिक्षकः एवं
एव पाठितवान् Our teacher has taught like this only
भवतः लेखनी कुत्र?
Where is your pen?
मम छत्रं भवान् किमर्थं
स्वीकृतवान्?  Why did you take my
umbrella?
तस्मै किमर्थं दत्तवान्  Why did you give him?
इदानीं अनुभवतु
Let (him) suffer
मास्तु, पितरं सूचयामि  No, I will inform father
भवदीयं सर्वं जानामि
अहम्  I know everything about you
पठनं नास्ति, किमपि
नास्ति, केवलं अटति No study, nothing, only wandering
भवती बहु पठति, जानामि
You read much, (I) know
अद्य भवतः स्नेहितः
मार्गे  मिलितः  Today I met with your friend on the way
अद्य भवत्याः सखी मिलितवती
Today (I) met your friend
किमपि उक्तवान् वा?
Did (he) say anything?
परीक्षा कदा इति स्मरति
वा?   You remember when the exams are, no?
रमेशः भवन्तं आह्वयति
Ramesh is calling you
पश्यतु, नासिका स्रवति
 See, nose is flowing
नासिकां सच्छीकृत्य
आगच्छतु  Blow (clean) your nose and come
वक्तव्यं आसीत्, अहं
कुर्याम्   Something had to be told, I
will do it
अंकन्या मास्तु, लेखन्या
लिखतु, don’t use pencil, write with pen
तिष्ठतु, युवकं परिवर्त्य
आगच्छामि wait, I shall change my shirt and come
एतत् युतकं बहु संपृक्तम्
This shirt is very tight
तद् युतकम् एवं नास्ति
That shirt is not so
  24. संकीर्ण वाक्यानि (Misc. Sentences)
उन्नत्या उभौ अपि समौ
– Both are of the same height (status)
अस्माकं गृहे सर्वे
अस्वस्थाः   All in our house are ill(indisposed)
मशको मशकः
Mosquitoes and mosquitoes
मक्कुणो मक्कुणः  bugs and bugs
मशकारिः कुत्र?  Where is the mosquito net?
अंतः कोऽपि नास्ति
वा  Is there no one inside?
दूषितः कालः  bad times
कर्मकराः एव दुर्लभाः
workmen are difficult to get
  25. अतिथिः (Guest)
पानीयं किं ददामि?  What shall I give for drink?
तर्हि पानकं आनयामि
In that case, I shall get you panakam 
भवान् काफी पिबति,
उत चायम्?  You drink coffee or tea?
किंचित् विश्रान्तिं
अनुभवतु Take a little rest
अद्यैव गन्तव्यं वा
? (You) have to go today itself?
भोजनं कृत्वा एव गच्छतु  Leave only after taking food
दिनद्वयं तिष्ठतु भोः
Stay for a couple of days, sir
रात्रौ निद्रा सम्यक्
आसीत् ? Had you sound sleep in the night?
रात्रौ निद्रा एव नास्ति
भोः There is no sleep at all in the night, sir
अत्रैव गतः, इदानीं
आगच्छति  (He) has gone somewhere here
only, (he) will come now
  26 शुभाशयाः
दीपावली-शुभाशयाः  Good wishes for Diwali
युगादी- शुभाशयाः   Good wishes for Yugadi
मकरसंक्रमणस्य शुभाशयाः
Good wishes for Makara Samkranti
नववर्षस्य शुभाशयाः  Good wishes for the New Year
नववर्षं नवचैतन्यं
ददातु  May the New Year give renewed
energy
भवतोः वैवाहिकजीवनं
शुभमयं भवतु May your marital life be auspicious
नवदंपत्योः वैवाहिकजीवनं
सुमधुरं भूयात् May the marital life of the newly-wed couple be very sweet
सफलतायै अभिनंदनम्  Congratulations on your success
भवदीयः समारंभः यशस्वी
भवतु  May your project become well-known
शतं जीव शरदो वर्धमानः
Live for a hundred years prospering.
शिवाः ते पन्थानः May
your roads ( travel) be auspicious

GAURISHA GANAM

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        गौरीशगानम्
हर हर शंभो गौरीश!
शिव शिव शंभो गौरीश!।
हर हर शंभो शिव शिव शंभो!
जय जय शंभो गौरीश!॥१॥
तुंगजटाधर गौरीश!
पुंगववाहन गौरीश!।
तुंगजटाधर पुंगववाहन!
गंगाधर हर गौरीश!
॥२॥
दक्षमदापह गौरीश!
शिक्षितमन्मथ गौरीश!
।
दक्षमदापह शिक्षितमन्मथ!
भिक्षाटनपर गौरीश!
॥३॥
ब्रह्मशिरोहर गौरीश!
कल्मषनाशन गौरीश!।
ब्रह्मशिरोहर कल्मषनाशन!
षण्मुखजनक गौरीश!
॥४॥
इन्द्रनिषेवित गौरीश!
चन्द्रकलाधर गौरीश!।
इन्द्रनिषेवित चन्द्रकलाधर!
चन्द्रमदापह गौरीश!
॥५॥
फालविलोचन गौरीश!
कालविनाशन गौरीश!
।
फालविलोचन कालविनाशन!
नीलगलामल गौरीश!
॥६॥
अद्भुतवैभव गौरीश!
चित्पुरुषेश्वर गौरीश
!।
अद्भुतवैभव चित्पुरुषेश्वर!
कल्पितभुवन गौरीश!॥७॥
अच्युतसहचर गौरीश!
विच्युतकलिमल गौरीश!
॥
अच्युतसहचर विच्युतकलिमल!
निश्चलहृदय गौरीश!
॥८॥
  
निश्चल निष्कल गौरीश!
नित्य निरामय गौरीश!  ।
निश्चल निष्कल नित्य निरामय!
निर्मल निरुपम गौरीश!
॥९॥
निर्मलशील गौरीश!
घर्मविलोचन गौरीश!।
निर्मलशील घर्मविलोचन!
कर्मविनाशन गौरीश!
॥१०॥
पन्नगभूषण गौरीश!
सन्नगभूषण गौरीश!।
पन्नगभूषण सन्नगभूषण!
किन्नरसेवित गौरीश!
॥११॥
नृत्योत्सवरत गौरीश!
कृत्तपुराश्रय गौरीश!।
नृत्योत्सवरत कृत्तपुराश्रय!
मृत्युंजय हर गौरीश ॥१२॥
नारदसेवित गौरीश!
नारकमोचन गौरीश!
।
नारदसेवित नारकमोचन!
नीरदसमगल गौरीश!॥१३॥
गुरुवरुणालय गौरीश!
भूरिकृपालय गौरीश!।
गुरुवरुणालय भूरिकृपालय!
भगवन् पालय गौरीश!॥१४॥

SRI RAMA ASHTOTTARA SATANAMA STOTRAM -2

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    श्रीरामाष्टोत्तरशतनामस्तोत्रम् -२
सहस्रशीर्ष्णे वै तुभ्यं सहस्राक्षाय ते नमः।
नमस्सहस्रहस्ताय सहस्रचरणाय च ॥१॥
नमो जीमूतवर्णाय नमस्ते विश्वतोमुख!।
अच्युताय नमस्तुभ्यं नमस्ते शेषशायिने॥२॥
नमो हिरण्यगर्भाय पंचभूतात्मने नमः।
नमो मूलप्रकृतये देवानां हितकारिणे॥३॥
नमस्ते सर्वलोकेश सर्वदुःखनिषूदन।
शंखचक्रगदापद्मजटामकुटधारिणे ॥४॥
नमो गर्भाय तत्त्वाय ज्योतिषां ज्योतिषे नमः।
ओं नमो वासुदेवाय नमो दशरथात्मज ॥५॥
नमो नमस्ते राजेन्द्र सर्वसंपत्प्रदायक।
नमः कारुण्यरूपाय कैकेयीप्रियकारिणे ॥६॥
नमो दान्ताय शान्ताय विश्वामित्रप्रियाय ते।
यज्ञेशाय नमस्तुभ्यं नमस्ते क्रतुपालक ॥७॥
नमो नमः केशवाय नमो नाथाय शार्ङ्गिणे।
नमस्ते रामचन्द्राय नमो नारायणाय च ॥८॥
  
नमस्ते रामभद्राय माधवाय नमो नमः।
गोविन्दाय नमस्तुभ्यं नमस्ते परमात्मने ॥९॥
नमो विष्णुस्वरूपाय रघुनाथाय ते नमः।
नमस्ते नाथ नाथाय नमस्ते मधुसूदन ॥१०॥
त्रिविक्रम नमस्तेऽस्तु सीतायाः पतये नमः।
वामनाय नमस्तुभ्यं नमस्ते राघवाय च ॥११॥
नमो नमः श्रीधराय जानकीवल्लभाय च ।
नमस्तेऽस्तु हृषीकेश कन्दर्पाय नमो नमः ॥१२॥
नमस्ते पद्मनाभाय कौसल्याहर्षकारिणे।
नमो राजीवनयन नमस्ते लक्ष्मणाग्रज॥१३॥

नमो नमस्ते काकुत्स्थ नमो दामोदराय च।
विभीषणपरित्रातर्नमः संकर्षणाय च ॥१४॥
वासुदेवनमस्तेऽस्तु नमस्ते शंकरप्रिय।
प्रद्युम्नाय नमस्तुभ्यमनिरुद्धाय ते नमः॥१५॥
सदसद्व्यक्तिरूपाय नमस्ते पुरुषोत्तम ।
अधोक्षज नमस्तेऽस्तु सप्तसालहराय च ॥१६॥
खरदूषणसंहर्त्रे श्रीनृसिंहाय ते नमः ।
अच्युताय नमस्तुभ्यं नमस्ते सेतुबन्धक॥१७॥
जनार्दन नमस्तेऽस्तु नमो हनुमदाश्रय ।
उपेन्द्रचन्द्रवन्द्याय मारीचमथनाय च ॥१८॥
नमो बालिप्रहरण नमस्सुग्रीवराज्यद ।
जामदग्न्यमहादर्पहराय हरये नमः॥१९॥
नमो नमस्ते कृष्णाय नमस्ते भरताग्रज।
नमस्ते पितृभक्ताय नमश्शत्रुघ्नपूर्वज॥२०॥
अयोध्याधिपते तुभ्यं नमश्शत्रुघ्नसेवित ।
नमो नित्याय सत्याय बुद्ध्याभिज्ञानरूपिणे॥२१॥
अद्वैतब्रह्मरूपाय ज्ञानगम्याय ते नमः।
नमः पूर्णाय रम्याय माधवाय चिदात्मने॥२२॥
अयोध्येशाय श्रेष्ठाय चिन्मात्राय परात्मने ।
नमोऽहल्योद्धारणाय नमस्ते चापभङ्गिने॥२३॥
सीतारामाय सेव्याय स्तुत्याय परमेष्ठिने।
नमस्ते बाणहस्ताय नमः कोदण्डधारिणे॥२४॥
नमः कबन्धहन्त्रे च बालिहन्त्रे नमोऽस्तु ते।

नमस्तेस्तु दशग्रीवप्राणसंहारकारिणे
॥२५॥

FAMILIARIZE YOURSELF WITH SANSKRIT LESSON 21

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        FAMILIARIZE YOURSELF WITH SANSKRIT
                          LESSON 21
                      
संस्कृत व्यवहार साहस्री – ६

In these lessons,  under the above title,  are presented simple sentences in Sanskrit
which can be used in day to day conversations at the very mundane level.  There are a thousand sentences covering day
to day interactions at the home, school, office, market, festivals, religious
and other functions etc.  Practice of
these sentences, it is hoped, will enable children and adults to communicate in
grammatical Sanskrit at the most elementary level in day-to-day situations. The
English translation conveys the meaning without attempting a word for word
translation which is not practical due to differences in syntax, structure of
sentences, cultural differences etc.
 गृहसंभाषणम् ( Conservation at home)
            21.   ’भोजनम्’
अद्य प्रातराशः कः?  What is breakfast today
अद्य पाको
नाम पाकः Today is great cooking
किं,
अद्य रुचिरेव नास्ति? 
Why ? Today there is no taste at all (in the food)
रुचिरेव नास्ति वा?
No taste at all?
लवणं एव
नास्ति There is no salt at all
व्यञ्जने लवणं न्यूनम्  There is less salt in the cooked vegetable
अन्नं बहु उष्णम्
Rice is very hot
पुनः किंचित्
/एकं परिवेषयतु 
serve a little more/one more
जलं पूरयतु
Fill some water
एकचषकं जलं आनयतु
–Bring a glass of water
किं,
न रोचते वा? Don’t you like it?
लवणं किंचित् अधिकम्
Salt is a little more
अन्नम् – rice, सारम्
– rasam, लवणं –
salt, क्वथितम् – sambar, उपदंशम् – pickles
तक्रम् –butter milk व्यंजनं – side dish घृतम्
– ghee पर्पटं – pappad तैलं – oil
उपसेचनम् – chatney भर्जं
– fried
किं अम्ब!
कियत् परिवेषितम् ? Mother! how much you have served (in
the plate)?
कियत् अस्ति तत्
? How much of that is there?
अम्ब!,
किंचित् उपदंशं परिवेषयतु – Mother! serve a little pickles
अम्ब!,
अद्य कदा वा भोजनम्? Mother! When is lunch/dinner today?
सावधानं परिवेषयतु – Serve slowly (without hurry)
अद्य भूरि
भोजनम् 
Today is food feast
अधिकं जलं मा
पिबतु, पीनसः भवति
Don’t drink lot of water, you will catch cold
एतेन व्यञ्जनं करणीयं आसीत्  This was to be made into a dish
तेमनं न परिवेषितवती एव
You did not serve buttermilk huli
पुनः एकवारं पायसं परिवेषयतु  Serve another course of pudding
उत्तिष्ठतु, भोजनं कुर्मः
Get up, we shall have food
इदमिदानीं भोजनं समाप्तम् – Just now (I have) finished eating
मम चपाती-अभ्यासः नास्ति – I am not used to chapatis
उपदंशः अस्ति चेत् समीचीनं
(भवेत्) 
It would have been good if pickles were there
किं भोः?
भोजनं एव न करोति 
What friend? You don’t eat at all
अन्ने केवलं पाषाणाः There are only stones in the rice (food)
तक्रार्थं अन्नं परिवेषयामि वा?
Shall I serve rice for buttermilk?
तक्रं न स्वीकरोति वा?
Don’t you take buttermilk?
भोजनं सम्यक् करोति चेत् क्रीडनकं ददामि
If (you) eat well I shall give you a toy
तेषां गृहे किं
भुक्तवान् what did you eat in their house?
शीघ्रं भोजनं करोतु,
विलंबः जातः 
Have food quickly, it is already late
इदानीं मास्तु, अनंतरं ददामि  Not now, I shall give later
किंचित् वा तक्रान्नं स्वीकरोतु  Take a little rice and buttermilk mix.
अद्य किं
भक्ष्यं – 
what is eatable today?
बहु मधुरम्
– very sweet
अम्ब,
भुभुक्षा भवति – Mother! (I am) hungry
मम तु
इदानीं अतीव भुभुक्षा – Now I am terribly hungry
भोजनं सिद्धं वा,
शालायाः विलंबः भवति  Is
food ready? It will be late for school
भोजनं कृत्वा निद्रां करोतु  Take food and then sleep
अस्तु,
परिवेषयामि OK, I will serve
किंचित् स्वीकरोतु – Accept a little
मास्तु, अधिकं भवति
– No, it will be more
परिवेषणार्थं कियान् विलंबः अयम्?
Why so much delay in serving (food)?
यावद् रोचते तावदेव स्वीकरोतु – Take only that much which you relish
सर्वे एकवारं एव उपविशंतु नाम
– Let all sit (for food) at the same time
हंत!
घृतं एव न परिवेषितवती अहम् – Alas! I did not serve ghee at all
भवता वक्तव्यं आसीत् किल?  Was there something to be told by you?
कियान् विलंबः भोः,
शीघ्रं आगच्छतु How much delay friend, come quickly
सः इदानीमपि न
आगतवान् वा ? Has he not come even now?
स्थालिका स्थापिता वा?
Have the plates ( for serving food) been arranged?
स्थालिका एव न
स्थापिता! Even the plates are not arranged!
लवणं योजयतु,
सम्यक् भवति 
Put some salt, (it) will be alright
हस्तं प्रक्षाल्य उपविशतु  After washing your
hands, sit  (for food)
किमपि न आवश्यकम्
Nothing is required
संकोचः मास्तु  Don’t be shy (don’t
hesitate)
न,
मम सकोचः एव नास्ति No, I don’t hesitate at all (I am not shy
at all)
मम अपि
किंचित्  A
little for me also
अम्ब!,
अत्र किंचित् परिवेषयतु Mother, serve a
little here
लवणं आवश्यकं इति कः उक्तवान्?  Who said that he wanted salt?
क्वथितापेक्षया सारः एव रुचिकरः Rasam is
tastier than sambar
एकैकशः वदतु नाम  Talk one after the other, let us see
विना शब्दं भोजनं कुर्वन्तु नाम  Eat silently, let us see
प्रथमः सः वा?
भवान् वा? 
He is the first one or you ?
पाकः शीतलः भवति  The food will become cold
पाकः तदानीं एव
सिद्धः Food was ready then itself
व्याघरणं  कृतं चेत् पाकः सिद्धः 
After topping up, the food will be ready
शाकः नास्ति,
किमपि नास्ति. अहं किं
करोमि 
There are no vegetables, there is nothing. What shall I do?
भवती क्वथितं कर्तुं एव
न जानाति, अम्ब!
Mother! you do not know how to make sambar?
ह्यस्तनव्यञ्जनं कियत् रुचिकरं आसीत्
How tasty was Yesterday’s curry?
कतिवारं उक्तवान्, एतत्
मह्यं न रोचते इति 
How many times I have told that I do not like this?
श्वः भवान् एव
पाकं करोतु  
Tomorrow you only prepare food.
एतस्य रुचिं पश्यतु   See the taste of
this
क्षीरं दूषितम्  milk is spoilt
तूष्णीं भोजनं करोतु  Eat silently
पुनः पुनः
चर्वित्वा भोजनं करोतु 
Eat the food chewing well
परिवेषणं कृतं, शीघ्रं आगच्छन्तु .  Food is served.
(All) come quickly
किमपि न स्वीकृतम्!
Nothing was availed (accepted, taken)!
पुनः एकवारं पृच्छतु  Ask once more
गृहसंभाषणम् ( Conservation at home)
   22. पितरः पुत्राः च
( Fathers and sons)
एतावत् पर्यन्तं कुत्र गतवान्  Where had you been up
to this time?
कुत्रापि न,
अत्रैव गतवान्  
No where, I was here only
पठनं किमपि नास्ति वा?  Is there nothing to study?
वक्ता प्रष्टा कोऽपि नास्ति वा?  Is there no one to say or ask?
सहस्रवारं उक्तं,
श्रुतवान् वा?   
(You have been) told a thousand times, have your ever heard?
मम गृहपाठः बहु
अस्ति   I
have lot of home work
अद्य एव
शुल्कं दातव्यं अस्ति  
The fees is to be paid today itself
अंतिमदिनांकः कदा?
When is the last date?
अद्य एव
दातव्यं वा? 
Is it to be paid today itself?
किं?
अद्य दातव्यं वा? What? Is it to be paid today?
अम्ब!,
एकं नवीनं युतकं आवश्यकम् Mother! I need a new yutakam
गोविन्द, आपणं
गत्वा आगच्छति वा? Govinda! Are you coming after going to
the market?
अम्ब!
वेणीबन्धं करोतु, शालायाः विलंबः भवति
Mother! tie up my hair, it will be late for school
समयः कः
इति जानाति वा? (Do you) know what time it is?
इदानीं वा गृहं
प्रति आगमनम्? 
Is it the time for coming home?
पितरं एकवारं आह्वयतु call father once.
भवतः कृते
कथनापेक्षया स्वयं करणं वरम्  It
is better to do myself rather than telling you (to do it)
भवती अनन्तरं उपविशतु   You (female) sit afterwards
तस्य चत्वारि,
मह्यं तो त्रीणी एव 
For him four, for me only three?
सर्वं भवान् एव भक्षितवन् वा?  You have eaten the whole?
एकं कार्यं कतिवारं वक्तव्यम्?  One thing to be done, how many times to be
told?
एककार्यस्यकृते कतिवारं आह्वानम् How many calls just for one job?
कुत्रापि स्थापयति, अनंतरं मां
पृच्छति (You) keep somewhere and then ask me
भोजनसमये आह्वयामि, गच्छतु इदानीम्
(I) shall call when it is time for eating, go now.
‘तेन सह न गन्तव्यम्’ इति दशवारं उक्तवती
(I) have told you ten times ‘Don’t go with him’.
पार्श्वगृहं गत्वा पत्रिकां आनयतु
Go to the next house and bring the newspaper
अहं पुटीकर्तुं
, एते व्यस्तं कर्तुम्  I
am for putting (things) in order, these are for scattering (them)
एतत् बहिः
क्षिप्त्वा आगच्छतु Throw this out and come
शाकं किञ्चित् कर्तयित्वा ददातु
Please just cut the vegetables and give
एकवारं एव सर्वं वदतु
भवती you tell me every thing all at once
भवान् धीमान्/कुशलः किल?
You are intelligent/clever, no?
अम्ब!
अत्र किंचित् वेदना अस्ति Mother, there is some pain here
निद्रां करोतु,
सर्वं सम्यक् भवति go to sleep, everything will be alright
रात्रौ कषायं करोमि,
पीत्वा शयनं करोतु I shall prepare concoction at night,
drink and go to sleep
किंचित् पठतु नाम  Study a little, let us see
किं,
इदानीमेव निद्रा वा? 
why, you are sleepy right now? 
गणिते दश अंकाः एव
इति स्मरति वा? Remember you got 10 marks only in maths?
अम्ब,
अन्यत्र पठितुं कथयतु Mother! Please ask me to study somewhere
else
एतावत् धनं न
पर्याप्तम् This much money is not sufficient
शिरसि तैलसमुक्षणं करोतु  Apply oil to your head
निद्रया आन्दोलनं करोति,
पश्यतु  He
is tossing in sleep, see
शिशुः रोदिति, पश्यतु
The child cries, see
संमार्जनं कृतवती वा
? Have you wiped (cleaned up) the (house)?
इदानीमपि रंगवल्लीं न लिखितवती वा?  Haven’t you drawn the rangoli until
now?
कतिवारं वक्तव्यम्? How many times to be told?
कुत्र गतः?
गृहे नास्ति वा? 
Where has (he) gone? Not at home?
प्रत्युत्तरं मा वदतु
Don’t reply to what I say
उक्तं न श्रुतवान् वा?  Did you not hear what was told?
अद्यतनपत्रिकां ददातु  Give today’s paper
सः आगतः
एषः प्रस्थितः He has come, this person is starting to
go
रजकः वस्त्रं नीतवान् वा?
Washer man has taken the clothes?
रजकाय वस्त्राणि दत्तवती वा?
Have you given the clothes to the washer man?
आर्द्रवस्त्राणि आतपे प्रसारयतु
Spread the wet clothes in the sun
गत्वा शयनं करोतु  go and sleep
एकं आसंदं आनयतु  bring a chair
इदानीमपि निद्रा न आगता
वा? 
Even now (you) haven’t got sleep?
पश्यतु, कः
शब्दं करोति See who is making noise
किमिदं, सर्वत्र अवकरः
What is this? everywhere garbage?
द्वारं पिदधातु (पिधीयताम्)
Shut the door
एतत् किंचित् गृह्णातु
Hold this a bit
मध्ये वार्तालापं मा करोतु
Do converse in the middle
कोलाहलं मा करोतु  Do not create a commotion
दीपं ज्वालयतु  Light the lamp
दीपं निर्वापयतु
Put out the light
व्यजनं चालयतु Switch on the fan
करदीपं गृहीत्वा गच्छतु, बहिः
अन्धकारः 
Take a torch and go, it is darkness outside

अवहितमनसा कर्तव्यम्  should be done with a
focussed mind
तं यानं
आरोप्य आगच्छतु 
Put him on the bus and come
पाणिपादं प्रक्षालयतु  Wash your hand and
feet
आरोग्यं निर्लक्ष्य मा पठतु  Don’t study neglecting (your) health
इतः परं
एवं न कर्तव्यम् Henceforth should not do like this
द्राविडप्राणायामेन मा वद्तु
Don’t talk in round-about way
सम्यक् दन्तधावनं करोतु  Brush (clean) your teeth well
विना कारणं कुप्यति   (You) get angry without any reason
वृथा कालहरणं करोति (You) are simply wasting time
मां वृथा मा  कोपयतु Don’t make me angry unnecessarily.
हठं मा करोतु  Don’t be adamant
किमर्थं भवान् क्षुभ्यति? Why do you become
agitated?
प्रथमं शिरोमार्जनं करोतु First wipe your
head
आर्द्रं वस्त्रं न धारयतु Don’t wear wet
clothes
शीघ्रं स्नानं कृत्वा आगच्छतु Have a quick
bath (shower) and come
भाण्डे जलं अस्ति वा, पश्यतु See if there
is water in the tub?
आकाशवाणीं चालयतु Switch on the Radio
विविधभारतीं योजयतु  Tune to ‘Vividha Bharati’
वार्ता समाप्ता वा?  Is the news over?
 

FAMILIARIZE YOURSELF WITH SANSKRIT LESSON 20

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     FAMILIARIZE
YOURSELF WITH SANSKRIT
           
                            LESSON 20
           
                      संस्कृत व्यवहार साहस्री – ५


In these lessons,  under the above title,  are presented simple sentences in Sanskrit
which can be used in day to day conversations at the very mundane level.  There are a thousand sentences covering day
to day interactions at the home, school, office, market, festivals, religious
and other functions etc.  Practice of
these sentences, it is hoped, will enable children and adults to communicate in
grammatical Sanskrit at the most elementary level in day-to-day situations. The
English translation conveys the meaning without attempting a word for word
translation which is not practical due to differences in syntax, structure of
sentences, cultural differences etc.
  16. आरोग्यम् (Health)
मम आरोग्यं समीचीनं नास्ति  
My health is not alright
महती पादवेदना (There is) great pain in the feet
सामान्यतः शिरोवेदना तदा तदा आगच्छति Generally (I) get headaches off and on
किंचित् ज्वरः इव … 
looks like light fever
वैद्यं एकवारं पश्यतु  See the doctor once
मम वमनशंका I feel like vomiting
वैद्यस्य निर्देशनं स्वीकरोतु 
Accept the directions of the doctor
किमर्थं कण्ठः अवरुद्धः Why do I have a choked throat
मम अतीव श्रान्तिः  I
am very tired
तस्य आरोग्यं कथं अस्ति? 
How is his health?
अद्य तस्य देहस्थितिः उत्तमा 
Today his health is good
प्रातः आरभ्य महती/लघु शिरोवेदना From morning I am having severe/light
headache
आरोग्यं तावत् सम्यक् नास्ति 
(My )health is not good
वैद्यं कदा दृष्टवान्? 
When did (you) see the doctor?
उत्साहः एव नास्ति भोः  There is no enthusiasm, friend!
ह्यः तु
स्वस्थः आसीत्  Only
yesterday (you) were OK
अद्य अहं
अन्नं स्वीकरोमि वा? 
Can I take rice (food) today?
अद्य ज्वरः कथं
अस्ति How is fever today?
यथापूर्वम्…..   same as before
अद्य तु
किञ्चित् न्यूनम् Today it is a little less
तदा तदा
उदरवेदना पीडयति किल ? Does stomach pain trouble (you) off and on?
ज्वरपीडितः वा?
कदा आरभ्य? Having fever? From when?
अहो!
रक्तं स्रवति किल भोः Oh! ( You ) are bleeding!
अपघाते एषः जीवितः इत्येव विशेषः
It is great that he has survived this accident
सः चिकित्सालये प्रवेशितः
He has been admitted in the hospital
मम शिरः
भ्रमति इव  It seems I have
giddiness

  17. कालः
कः समयः  what is the time?
सपाद-चतुर्वादनम्  
quarter past four
द्विवादने अवश्यं गन्तव्यं अस्ति  (We) have to go by 2 o’ clock
साक्षात् त्रिवादने एकं यानं
अस्ति 
Exactly at 3 o’ clock there is a bus 
पादोनषड्वादने भवान् मिलति वा?  will you be available by quarter to six?
सार्धपंचवादने अहं गृहे
तिष्ठामि   I
will be in the house by half past five.
त्रिवादनम्  3 o’ clock
पञ्चाधिक त्रिवादनम् five minutes past 3 o’ clock
सपादचतुर्वादनम् 
quarter past four
दशाधिक त्रिवादनम् 
Ten minutes past 3 o’ clock
सार्धद्विवादनम्     
half past two
पञ्चन्यून त्रिवादनम्  five minutes to 3 o’
clock
पाद्न्यून त्रिवादनम्   quarter to 3 o’
clock
चत्वारिंशदधिक चतुर्वादनम् forty minutes past 4 o’ clock
पञ्चन्यूनदशवादने मम घटी
स्थगिता My watch stopped at five minutes to ten
संस्कृतवार्ताप्रसारः सायं दशाधिक-षड्वादने Sanskrit news broadcast is at 10 mts past
six
सार्धद्विघण्टात्मकः कार्यक्रमः The program is of two and a half an hour duration
षड्वादनपर्यन्तं तत्र किं
करोति What do (you) do there upto 6 o’ clock
शाला दशवादनतः किल?  The school is from 10 o’ clock, right?
इतोऽपि यथेष्टं समयः अस्ति  Still there is as much time as (you) want
मम घटी
निमेषद्वयं अग्रे सरति My watch runs fast by 2 minutes
समये आगच्छतु  Com on time
अरे!
दशवादनम् O! It is already 10 o’ clock
भवतः आकाशवाणी समयः
वा? Is your’s Akasavani time?
इदानीं यथार्थसमयः कः?
What is the correct time now?
किमर्थं एतावान् विलंबः?  Why this much delay?
इदानीं भवतः समयावकाशः अस्ति वा
? Do you have spare (free) time now?
रविवासरे कः दिनांकः?
What is the date on Sunday?
रविवासरे चतुर्विंशतितमः दिनांकः Sunday is the 24th  (of the month)
पंचदशदिनांके कः वासरः
What is the day on the 15th
भवतः शाला
कदा आरब्धा?  
When did your school open?
’जून्’ प्रथमदिनांके  On the 1st
of June
भवतः जन्मदिनांकः कः?
What is your birth date?
अष्ट-षट्-द्विषष्टिः ८-६-६२
 18. दूरवाणी (Telephone)
हरिः ओं   Hello
प्रतिष्ठानस्य कार्यालयः वा?  Is it the office of the ‘Pratishthana’?
‘राजु’ महोदयस्य गृहं वा?
Is it the house of Mr. Raju?
एषा षट्-शून्यं-शून्यं- शून्यं-चत्वारि वा? 
Is it 60004?
कः तत्र?
 Who is there?
कः?
रमेशः वा? 
Who ? Ramesh?
अहं कृष्णः   I am Krishna
कः अपेक्षितः
? Whom do (you) want ?
कृष्णः अस्ति वा?  Is Krishna there?
कृपया कृष्णाय ददातु Please
give it to Krishna
कृपया तं आह्वयति वा?  Will you please call him?
तिष्ठतु, एकक्षणम्
… wait a minute ..
कः दूरवाणीं कृतवान् इति
वदामि? May I ask who telephoned?
सः श्वः
आगच्छेत्  He
may come tomorrow
अस्तु,
श्वः पुनः दूरवाणीं करोमि OK, tomorrow I will again telephone
किम्?
अद्य अपि न आगतवान्? Why, Today also (he) has not come?
तस्य दूरवाणी संख्या का?  What is his telephone number?
गृहे मिलेत् वा?  (He) can be met at home?
म्द्रास्‍तः अद्यापि न
आगतवान् (He) has not come from Madras even today
अवश्यं सूचयामि (I) will certainly inform (you)
स्थापयामि वा?
Shall I disconnect?
किंचित् उच्चैः वदतु,
न श्रूयते speak a little louder, not audible
    19.  वाणिज्यं (Commerce)
रूप्यकस्स्य कति फलानि?  How many fruits a rupee?
एकैकस्य पंचविंशति पैसा   २५
paise each
रूप्यकस्य पञ्च  Five per rupee
शुद्धं नवनीतं ददातु  Give fresh butter
पुस्तकानि समाप्तानि  books are exhausted 
संग्रहः नास्ति श्रीमान्  No stock, sir
तण्डुलाः सम्यक् न सन्ति  Rice is not good
दश पैसाः न्यूनाः सन्ति  Ten paise short
मम व्यवहारं समापयतु
– please complete my transaction
भवतः वाणिज्यं कथं
अस्ति? How is your business?
मास्तु भोः,
सः मूल्यं अधिकं वदति 
Don’t (buy ) friend ! He quotes higher prices
कृपया देयकं/प्राप्तिपत्रं ददातु Please give bill/receipt
विंशति रूप्यकाणि वा,
तर्हि मास्तु Twenty rupees? Then (I) don’t want
आवश्यकं आसीत्,
किंतु भवान् अधिकं वदति It was required, but you are quoting more
भवतः कृते
इति न्यूनमूल्येन ददामि For you only I am giving at a lesser
price
पार्श्वपर्णे पृच्छतु भवान्  Please ask in the next shop
एतावता न्यूनमूल्येन अन्यत्र कुत्रापि न लभ्यते It will not be available anywhere at this
low price
एकपञ्चाशत् स्वीकरोतु Please accept fifty one
नैव,
तत्र विवादः एव नास्ति 
No, there is no question about it.
एतत् वस्त्रं कुत्र क्रीतवान्?  Where did you buy this cloth?
भवान् अधिकं मूल्यं दत्तवान्  You have given a
higher price
”किलो’ कृते कति?
How much per kilo?
‘किलो’ दालस्य कृते कति
रूप्यकाणि? How many rupees for a kilo of dal  ?
फेनकस्य मूल्यं कियत्?
What is the price of soap?
दन्तफेनः अस्ति वा?  (You) have toothpaste?
तिष्ठतु, ददामि  wait, (I) will give you
कति/कियत् ददामि? 
How much shall I give?
इदानीं मास्तु, पुनः
आगच्छामि Not now, I will come again
समीचीनं अस्ति वा?  You are ok?
  20 वातावरणम् (Environment)
वायुः एव न
वाति 
Not a breath of air
आरात्रं वृष्टिः आसीत्
It was raining through out the night
घर्मो घर्मः
It is heat and heat only
किं भोः
क्लिन्नः अस्ति What friend! (You) are wet (drenched)
प्रातः आरभ्य एवमेव वृष्टिः Morning onwards it is raining like this
‘अद्य वृष्टिः भवति वा!’ इति  ’Will it rain today?’  thus
किं इयं
उष्णता भोः Friend! What a hot weather?
शैत्यं
अहो शैत्यं It is very cold
महती
वृष्टिः Heavy rain
वृष्टितः
एव भयम् There is fear only from rain
दिने दिने
शैत्यं अधिकं भवति 
Everyday the cold increases
एद्वा तद्वा वृष्टिः It rains heavily
वायुरहो वायुः  strong winds are blowing
अत्र वायुः सुष्ठु वाति
There is good breeze here
बहु औष्ण्यं किल  It is very hot
अद्य किंचित् शैत्यं अधिकम्  today it is more cold
भवतः प्रदेशे वृष्टिः कथम्?  How are rains in your state?
कुत्रापि वृष्टिः नास्ति  No rains any where
   

FAMILIARIZE YOURSELF WITH SANSKRIT LESSON 19

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      FAMILIARIZE YOURSELF WITH SANSKRIT
                          LESSON 19
                      
संस्कृत व्यवहार साहस्री – ४
In these lessons,
 under the above title,  are presented simple sentences in Sanskrit
which can be used in day to day conversations at the very mundane level.  There are a thousand sentences covering day
to day interactions at the home, school, office, market, festivals, religious
and other functions etc.  Practice of
these sentences, it is hoped, will enable children and adults to communicate in
grammatical Sanskrit at the most elementary level in day-to-day situations. The
English translation conveys the meaning without attempting a word for word
translation which is not practical due to differences in syntax, structure of
sentences, cultural differenes etc.
  10. चलनचित्रादि विषये (about films, cinema etc)      
मासे कति चित्राणि पश्यति How many films (you) see in a month?
द्वयं त्रयं वा ….    
      Two or three
चित्रमन्दिरं पूर्णं आसीत्  
The cinema house was full
महान् सम्मर्दः आसीत् वा? 
Was there a big crowd?
चिटिका न लब्धा वा? 
Did you not get ticket?
चित्रं कथं आसीत्? 
How was the picture?
केवलं डिषुं डिषुं, तावदेव, अन्यत् किमपि नास्ति Only fighting,  that is all, nothing else
करमुक्तं इत्यतः दृष्टवान् Free from tax, so (I) saw that
कस्य निर्देशनम्? 
Whose direction?
तर्हि समीचीनं एव स्यात् In that case it will be only good
संवादः
/कथा
समीचीनं अस्ति – Dialogue and story are good
एतत्  द्वितीयवारं पश्यन् अस्मि – This I am seeing for the second time
एकमपि चित्रं सम्यक् नास्ति – Not a single film is good
परह्यः एव दृष्टवान् अहम्  
Day before yesterday only I saw (the picture)
केवलं निःसारम्, …. जामिता भवति 
Only trash, (one) gets bored
तर्हि किमर्थं दृष्टवान्  In
that case why did you see?
मया अपि एकवारं द्रष्टव्यम् – 
I should also see it once
सर्वे मिलित्वा गतवन्तः वा? 
Did all of you go together?
केवलं धनं व्यर्थम् 
Only waste of money
      11. शिक्षकाः
भवतः वेतनश्रेणी का? 
What is your scale of pay?
इदानीं सर्वत्र समाना किल? 
Now everywhere (the scale is) equal, no?
प्राचार्यस्य आदेशं दृष्टवान् वा? Did you see the principal’s memo?
तत् तु सामान्यम् 
that is common, normal
अधिवेतनं लब्धं वा? Did (you) get increment?
लिपिकारं दृष्टवान् वा? Did (you) see the clerk?
एवं चेत् कथं जीवामः  If
so, how can (we) live?
‘महान् कोलाहलः’ इति श्रुतवान्   I
heard there was a big commotion
पत्रिका पठिता वा? वेतनं वर्धितम् 
Did your read the newspaper? Salary has been
                              increased
कदा आरभ्य अन्वयः? 
From when takes effect?
इदानीं कक्ष्या अस्ति वा? 
Now there is class?
अद्य कक्ष्यां न स्वीकरोमि, इति सूचयतु 
Notify that (I) will not take class today
प्राचार्यः आगतः वा? 
Has the principal come?
अस्मिन् मासे कति विरामाः? How many holidays this month?
परश्वः विरामः अस्ति वा? Day after tomorrow  is holiday?
प्रश्नपत्रिका सज्जीकृता वा? 
Question papers prepared?
अस्मिन् वर्षे फलितांशः कथम्? 
How is the result (pass percentage) this year?
एतावन्तः अंकाः कथं लब्धाः इति ? How this many marks were obtained?
परीक्षकाणां औदार्यम् ! The generosity of examiners!
परीक्षा अन्या, योग्यता अन्या  
Exam is different, talent is different
मौल्यमापनार्थं गच्छति वा? 
Do (you) go for evaluation?
मौल्यमापनं कुत्र Where is evaluation?
अस्वस्थः अपि आगतवान् 
(I) have come,  though unwell
इदानींतनबालाः तु ………… 
But boys of these days are…..
अये!
अत्र
एकवारं आगच्छतु   O
Man! Come here just for once

गणितस्य अध्यापकः अस्ति वा, पश्यतु  Is
the maths teacher there? Pl see.
ते तु बालाः किल? 
After all, are they not boys?
किं भोः, सम्यक् पठति किल? What man, do you study well?
संशयः अस्ति चेत् पृच्छन्तु। If there is doubt, (you) ask (the
teacher)
ज्ञातं किल? 
(Have you) understood?
पुनः एकवारं वदतु 
Explain (say) that once again, please
एकमपि गणितं न कृतवान् वा? 
Did you not work out even a single sum?
एवं चेत् परीक्षायां किं करोति? If this is so, what will you do in the
examination?
सेवकं किंचित् आह्वयतु Just call the peon
घंटा ताडिता वा? 
Has the bell rung?
टिप्पणीं लिखन्तु 
(You) write the notes
एकोऽपि न जानाति वा? 
Not even one knows?
भवान् ज्ञातवान् वा? Did you know (understand)?
वदतु किञ्चित् –Tell something
अद्य एतावतेव पर्याप्तम् – This is sufficient for today
अस्य अनुच्छेदस्य अनन्तरं समापयामः We shall finish after this paragraph
श्वः एतत् सम्यक् पठित्वा आगन्तव्यम् – Tomorrow you should come after studying
this
                                   well
गृहे किमपि पठन्ति वा?  
Do (you all) study anything at home?
किं भोः! सः कोलाहलः? 
What man! that commotion?
ह्यः कियत्पर्यन्तं पठितवान् ? Yesterday upto what time did (you)
study?
     12. स्त्रियः (Women)
गृहकार्यं सर्वं समाप्तं वा?  
Are all household chores finished?
समाप्तप्रायम्  Almost finished
किं,
द्वित्रीणि दिनानि न दृष्टा 
Why not seen for two three days?
अहं मातृगृहं गतवती – I had gone to my mother’s house
एतेषु दिनेषु ’विमला’ मिलितवती 
These days did (you) meet Vimala
कार्यालयतः तेषां आगमनसमयः एषः This is the time they come from office
ममापि बहु कार्यं अस्ति  I
too have lot of work
अतिथयः आगताः सन्ति 
Guests have come
किंचित् शर्करां ददाति वा  Can you give some
sugar?
[क्षीरम्=milk संपिष्टम्
= maida flower पृथुकम्=flattened rice काफी चूर्णम् =coffee powder]
भवतः  माता किं करोति स्म? = what was your mother
doing?
प्रातः आरभ्य अद्य
बहु कार्याणि = From morning there is lot of work
तस्य पुत्र्याः विवाहः
निश्चितः इति श्रुतम्  Heard that his
daughter’s marriage is fixed.
वरः विदेशे अस्ति इति
श्रुतम्  Heard that the groom is in a
foreign country
कन्याया कृते किं किं
दत्तम् Whatever was given for the bride?
मृत्तैलं लब्धं वा  got kerosene oil?
मृत्तैलं दीयते इति
श्रुतम्  Heard that kerosene oil is being
given
   13. पाकः
(Cooking)
पाकः समाप्तः वा?  Is cooking over?
अद्य कः पाकः?
What is cooked today
भोजनं समाप्तं वा?
Had your food?
भवत्याः गृहं कश्चित्
आगतः इव  Looks like some one has come to
your house
अन्यत् किमपि नास्ति,
केवलं सार: Nothing else is there, only rasam
अस्मद् गृहे एकैकस्य
एकैका रुचिः  In our house each one has a
different taste
   14. शाटिका, आभरणं इत्यादि (Saree, ornaments
etc)
भवत्याः शाटिका नूतना
वा? Is your saree new?
नैव, गतवर्षे एव क्रीतवती  No, I bought it last only
तथापि नूतनं इव प्रतिभाति
Even then it looks new
एतावती शाटिका मम समीपे
अपि अस्ति  I also have a saree like this
अहं नूतनशाटिकां क्रीतवती  I bought a new saree
अंचलः बहु सम्यक् अस्ति  The anchal  is nice
एतां कुत्र क्रीतवती
Where did you buy this?
शाटिकायाः अनुरूपः
चोलः न लब्धः? Didn’t (you) get a matching blouse for the saree?
वलयस्य विन्यासः सम्यक्
अस्ति Design of the bangle is good
शाटिकया सा प्रौढा
इव दृश्यते She looks grown up in the saree
परिणाहः बहु न्यूनः
 border is very narrow
मम अपि क्रीतव्यं इति
इच्छा अस्ति  I too have a desire to buy
बहु सुन्दरं अस्ति
किल एतत्?   Is it not very beautiful?
भवत्याः एतत् युज्यते
This is quite good on you.
कियद् दत्तम्? How
much (you) paid?
बम्बाइतेः मम अग्रजः
आनीतवान् MY elder brother has brought from Bombay
   15. कार्यालयः (Office)
भवान् कति दिनानि विरामं
स्वीकरोति  How many days’ leave you have taken?
एषु दिनेषु महान् कार्यभारः  These days there is lot of work pressure.
एतद् सूचनाफलके स्थापयतु  Put this on the Notice Board
अत्र हस्तांकनं करोतु  Put (your) signature here
सः विरामं स्वीकृतवान्  He has taken retirement
एतस्मिन् विषये पुनः
चिन्तयामि  I shall think about (examine)
this matter again.
आगामि सप्ताहे मां
पश्यतु  – 
See me next week
एतस्मिन् विषये अनन्तरं
वदामि –   I shall talk about this matter
later
एतत् अवश्यं मनसि स्थापयामि
I shall certainly fix it in my mind
भवदुक्तं सर्वं ज्ञातं
भोः Whatever you said is known (to me), sir
अत्र तस्य एव सर्वाधिकारः  He only has all the powers here
दूरवाणी कापि आगता
वा?  Did any telephone call come?
भवान् कस्मिन् स्थाने
नियुक्तः अस्ति  In which post have you
been posted?
एषः सदा आगत्य पीडयति  He comes and tortures (me) always
इदानीं समयः अतीतः  It is too late now (The time has expired)
श्वः आगच्छतु  come tomorrow
सः अपि आगतवान् इति
स्मरामि  I remember that he also had come
पञ्चवादनपर्यन्तं अत्रैव
आसीत् (He) was here upto five o’ clock
मां आहूतवान् वा?  Did (he) call me?
तद् व्यवस्थां अहं
करोमि  I shall make the arrangements
कार्यालयस्य समाप्तिः
कदा? When does the office close?
एतद्विषये श्वः पुनरपि
स्मारयतु Remind (me) again about this matter
तं अत्र आगन्तुं सूचयतु
 Notify him to come here
किमर्थं इदानीमपि कार्यं
न आरब्धम्? Why the job has not been started even now?
अन्येषां उपहासेन एव
कालं यापयति (He) spends time only by making fun of others
मया किं करणीयं? वदतु
 What is to be done by me? Please tell
अहं किं करोमि भोः?
What shall I do, friend?
अस्तु, परिशीलयामः
OK, (we) shall examine
आगच्छतु, काफी पीत्वा
आगच्छामः  Come, (we) shall come after
having coffee
भवान् शीघ्रं प्रत्यागच्छति
वा?  You will return early, no?
कृपया उपविशतु
Please sit
पञ्चनिमेषेषु कृत्वा
ददामि  I will finish it in five minutes
and give you
अद्य सः नास्ति किल!  Today he is not there!
एकसप्ताहानन्तरम् आगच्छेत्  (You) can come after one week