Acharya @iksusara composes a shloka a day on Lord Rama this Navaratri

Acharya @iksusara composes a shloka a day on Lord Rama for this Navaratri. Beautiful shlokas by @samjignyasu and @PnNamboo are also given below in the storyfied collection.

Dedicated to Lord Rama.

Sanskrit on Twitter - Part 5 - Compositions and great conversations in verse on Twitter

The 5th edition is out....

Another great collection of Sanskrit tweets including super verses composed by twitterati, conversations in verse , Sanskrit quiz and many interesting tidbits.

This one is special in that there are many beautiful conversations in verse.

Links to earlier parts in this series are given in the storified collection below.

Sanskrit lovers just cant miss this one...

Some thoughts on the words of Swami Vivekananda and नास्ति अकृतः कृतेन

ॐ श्री गुरुभ्यो नमः

The words of Swami Vivekananda in this picture shared by Sandeep Nangia on twitter reminded me of the Mundaka Mantra 1.2.12. – especially the words नास्ति अकृतः कृतेन . The Mantra is given below. Some thoughts on the same. 

परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन । 

तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥

Word Meaning: Having examined the worlds which are achieved through karma, the seeker should come to dispassion. The unproduced (moksha) is not possible though karma. Therefore, to attain knowledge, he must properly approach, with samit in hand, a Guru who is learned in the scriptures and established in Brahman

These words of Swami Vivekananda are given in many places in the Shastra in various ways. Some thoughts on these words and on the Mundaka Mantra

Background:

In the Mundaka, the background of the mantra is that the Upanishad in 1.1 (Chapter 1, section 1) introduces पराविद्या and अपराविद्या .

पराविद्या refers to self-knowledge, knowledge of अक्षरम् which the word Mundaka uses for Brahman, for the Infinite and for पूर्णत्वम्. In general, all other vidyas are अपराविद्या and the Upanishad specifically mentions Vedic Karma and Upasanas in Mundaka 1.2

नास्ति अकृतः कृतेन

Now coming to the words -  कृतेन >> through karma -  कृतं refers to that what is produced = karmaphala = produced through action. Everything that you have, you earn, you enjoy etc is karmaphala -  produced by this birth’s karma or previous karma.  Everything IN creation is कृतं; infact Creation itself is total karmaphala only (see the word लोकान् used in the Mantra). The Upanishad then says that every karmaphala is सदोषम् - with defects. In various places in the scriptures we find various Doshas of karma i.e. karmaphala - the main being that anything being produced out of finite karma can never give you the Infinite. It will end. It is mixed with sorrow etc etc. In Sanskrit the main defects are दुखमिश्रितत्वम् (mixed with sorrow always) , अतृप्तिकरत्वम् (will never satisfy fully), बन्धकत्वम् (will bind you and keep one in action) . Therefore Swami Vivekananda said -  Perfection (moksha – Infinite - Brahman) can never be attained by work. i.e -  नास्ति अकृतः कृतेन  (अकृतः  =  the unproduced = मोक्ष = Infinite = Brahman) . It is said in the Shastra ज्ञानादेव कैवल्यम्

Swami Vivekananda: Only when "work" is done as a "yoga" does it become a means to perfection

We are advised to convert action कर्म to कर्मयोग​ (another topic by itself). Notice the words of the picture - it becomes a means to perfection =  The Upanishad says that it gives us maturity to examine  कर्म and कर्मफलम् . (Maturity = a learning mind giving viveka and vairagyam). Therefore the seeker, matured now examines every action and the results of action. परीक्ष्य लोकान् कर्मचितान्

The seeker discovers that every पुरुषार्थ​ is सदोषम् .  Perfection can never be attained by work. The seeker now looks for the Infinite - a दोषरहित  - पुरुषार्थ  which is Brahman. In the BG  - “निर्दोषम् हि समम् ब्रह्म” This is not going to be attained as the result of any karma, the mature student has found after trying and trying to get complete fulfillment / पूर्णत्वम् through karmas. So now his quest is for the Infinite = ब्रह्म = अक्षरम् =  अकृत .Question is now - how to get it - if karma won’t give me complete fulfillment / make me अपरिच्छिन्न​ , THEN WHAT WILL?? The Upanishad says that ONLY knowledge will ( विज्ञान​ is used in the mantra below- . It is said in the Shastra ज्ञानादेव कैवल्यम् ) which has to be through Guru who will give you Shastric teaching.

There for the Upanishad says in 1.2.12 to properly approach a Guru and the next stage of your journey starts.

तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्

समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥

ॐ तत् सत्

A Prayer a Day by @haraye_namah

Log in to Twitter and you will everyday find a prayer shloka in Sanskrit tweeted by @haraye_namah. Sharing some here below

Sanskrit on twitter - Part 4; verses composed by twitterati; Sanskrit quiz and other interesting tweets

It just gets better...

This is Part 4 of a collection of some great Sanskrit tweets including super verses composed by twitterati, Sanskrit quiz and many interesting tidbits and banter in Sanskrit. Links to earlier parts in this series are given in the collection below.

A commentary on the verse वसुदेवसुतं देवं कंसचाणूरमर्दनम्....

ॐ श्री गुरुभ्यो नम​:

वसुदेवसुतं देवं कंसचाणूरमर्दनम्  I

देवकीपरमानन्दं कृष्णं वन्दे जगद्गुरुम्  II

Word meaning: I salute Krishna, the world-teacher, the son of Vasudeva, the destroyer of Kamsa and Chanura and the greatest joy of Devaki.

I share some comments on this verse which I heard in a talk by a Mahatma. This verse is a part of the Gita Dhyana Shlokas that are chanted befpre commencing the study of the Gita. This set of shlokas is gennerally attributed to Madhusudana Saraswati who composed these before he started writing his commentary on the Gita.

The glory of Krishna Avatara is brought in this verse.

In many Avataras, the Lord played a limited role. In Krishna Avatara, the Lord played various roles and the author beautifully brings out the roles in this verse.

His role within family - Duty towards Parents

He gave joy to His family members. The foremost duty one has is towards parents who have brought us into this world, cared for and given us everything. The words देवकीपरमानन्दं and वसुदेवसुतं bring out the fact that Lord was a son and joy to His parents – that is why परमानन्दं is wrtten. By our care and actions, we can also be a joy for our parents.

Contribution to Society - Duty as per one’s station in life – which includes contribution to mankind

Lord Krishna Himself explains the purpose of His manifestation and His duties – destruction of Adharma

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत । अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ ४-७॥

परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ ४-८॥

He did perform His duties towards mankind so wonderfully as is well known and this is brought out by the words of the author - कंसचाणूरमर्दनम् . During the Bhagavad Gita, He repeatedly taught Arjuna about performing one's duty as per one's station in life. Lord Krishna was a role model -

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ३-२३॥

His greatest role and contribution – as a जगद्गुरु

Lord Krishna imparted spiritual wisdom to Arjuna and through Arjuna is a teacher to all of us. Even 5000 years after the Gita was taught to Arjuna, we are benefiting. While praying to Lord Krishna, visualise Him as a जगद्गुरु which was His greatest role. In addition to Arjuna, He imparted spiritual wisdom to several others and this is available in various places in the Bhagavatam and other scriptures.

Ultimately, through this verse, the author not only reminds us of the glory of Krishna Avatara, he also reminds us of of how we must play the various roles in our life. One is also a son/daughter a husband/wife father/mother. Every one of us is also a part of the society, a citizen of the country and the Universe. Do your best, play each role to the best and also be a joy to all you interact with.

I really liked this satsanga and wished to share.

ॐ तत् सत्

Nature of Brahman derived from the root itself - (From Vichara Sagara)

This is from the Vedantic work - Vichara Sagara, a wonderful text on Advaita by Pandit Nischala Dasa. The original work was in Hindi and because of the beauty of the text and the depth of the knowledge imparted, Swami Vasudeva Brahmendra Saraswati translated the same into Sanskrit.

Reproduced below is a small portion of the text in which Pandit Nischala Dasa says that the nature of Brahman can be got from the word - from the "Vyutpatti" of  Brahman.

Read on.. A small explanatory note in English is given in between.

ब्रह्मस्वरूपवर्णनम् —

महाकाशवत् ब्रह्माण्डानामन्तर्बहिश्च व्याप्य वर्तमानमखण्डपरिपूर्णचैतन्यं ब्रह्मेत्युच्यते । भाष्ये चोक्तम् — “ब्रह्मशब्दस्य हि व्युत्पाद्यमानस्य नित्यशुद्धत्वादयोऽर्थाः प्रतीयन्ते, बृहतेर्धातोरर्थानुगमात् । सर्वस्यात्मत्वाच्च ब्रह्मास्तित्वप्रसिद्धिः” (ब्र. सू. भा. १.१.१) इति ।

रत्नप्रभायामप्येवं व्याख्यातम् —

“स चार्थो महत्वरूप इति व्याकरणान्निश्चीयते; ‘बृहि वृद्धौ’ इति स्मरणात् । सा च वृद्धिर्निरवधिकमहत्वमिति, सङ्कोचकाभावात् 

(From the root for the word Brahman, one can derive the nature of Brahman! The root means BIG.... just BIG)There being no word to qualify the bigness of BIG – Infinite Bigness is the meaning that can be derived. Normally when we use Big – we say Big ant or Big elephant or Big Star etc. The Bigness means a few millimeters, a few feet or a few thousand kilometres and is qualified by the proximate word. In the case of Brahman, it is just BIG – without a proximate word it will mean Infinitely BIG or INFINITE  not limited by time, space or any object. One can derive Advaitam also from this. Read on...)

श्रुतावनन्तपदेन सह प्रयोगाच्च ज्ञायते” इति, “अतो बृंहणाद्-ब्रह्मेति व्युत्पत्त्या देशकालवस्तुकृतपरिच्छेदाभावरूपं नित्यत्वं प्रतीयते” इति च । तथा सूतसंहिताव्याख्यानेऽप्युक्तम् । (यज्ञ. ब्रह्मगी. ३.३१)

“ब्रह्म सत्यज्ञानसुखाद्वयम्, बृहधात्वर्थस्यानुगमात् । तथा हि — ‘बृह बृहि वृद्धौ’ इति धातुर्वृद्धिमाचष्टे । सा च वृद्धिः (Bigness) प्रतियोगिविशेषानुपादानान्निरतिशयैव विवक्षिता ।

सति च वस्त्वन्तरे तेन परिच्छेदाद्-वृद्धेर्निरतिशयत्वं भज्येत । तथा च वस्त्वन्तरकृतपरिच्छेदरहितमेव ब्रह्मशब्दवाच्यं भवितुमर्हति ।

 द्वैतप्रपञ्चस्य तत्स्वरूपेऽध्यस्ततयैव प्रतीतेर्वस्तुतस्तत्स्वरूपानतिरिक्तत्वात् । तथा च वस्तुकृतपरिच्छेदनिराकरणेनैव देशकाल-कृतपरिच्छेदोऽपि निरस्तो वेदितव्यः । देशकालयोरपि परिकल्पितत्वेन वस्तुतस्तद्रूपानतिरेकात् । एवं द्वैतापरोक्षस्याधिष्ठानत्वेन तद्बाधावधित्वेन च

त्रिविधपरिच्छेदरहितं यदद्वितीयं तत्सत्यमेवेष्टव्यम्” इति ।