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Today's Topics:
1. Explain this shloka: Answer (Sai)
2. udyogaparvam - sarga 15 - 4 (Sai Susarla)
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Message: 1
Date: Tue, 1 Jun 2004 22:29:15 -0600
From: Sai <[EMAIL PROTECTED]>
Subject: [Sanskrit] Explain this shloka: Answer
To: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset=iso-8859-1
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mama praSnaH:
(My question)
etasya shlokasya tAtparyaM, viSleShaNam cha saraLa samskR^ite
likhitvA mAm prati preShayantu | samAdhAnAH saptAhAnte labhyante :-)
(Write the meaning as well as significance of the following shloka
in SIMPLE SANSKRIT and english and send to me. I'll post the answers
this weekend.)
durbhago bata loko.ayam yadavo nitarAmapi
ye saMvasanto.api na viduH hariM mInA ivoDupam
It is not enough just to give the literal meaning: You should also
explain the significance of the simili used - ALL IN SANSKRIT (and
english as well).
- Sai.
Answers:
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Sai Susarla:
ayam lokaH durbhagaH bata! yadavaH (plural of yaduH) nitarAmapi ...
ye (yadavaH) saMvasantaH api harim na viduH, mInAH uDupam iva
ayam lokaH = this world (referring to the human kind)
durbhagaH = unfortunate
yadavaH = plural of yadu (the yadu people).
nitarAm api = even more so.
saM-vasantaH api = even while living together with
mInAH = fish
uDupaH = moon or boat.
Here, 'boat' doesn't fit in the overall meaning as well as 'moon'.
eShaH SlokaH SrImad-bhAgavata-purANe SrI vedavyAsena uktaH |
loka-viShaye, yadUnAM viShaye cha atIva bAdhAyutaM, karuNAnvitaM vachanaM etat |
ayam lokaH bhAgyahInaH yataH, tanmadhye (SrI kRShNa rUpeNa) mAnava-rUpeNa
charantam harim eShaH sAkShAt srI hariH (srI mahAviShNuH) iti na vetti | yadavaH
(yadu janAH) tu lokataH adhikatarAH mandabhAgyAH, yataH kR^iShNasya atyanta
sAmIpe vasantaH api tasya nija svarUpam, svabhAvam, mahimAm na jAnanti | tam
kevalam sAmAnya yAdavaM ityeva avagachchhanti |
yathA, (samudre vasantaH) mInAH uDupasya (chandramasaH) bimbaM jale teShu madhye
atan dR^iShtvA, saH api anyaH mInaH ityeva mattvA tasya samIpe krIDanti,
parantu saH mInaH na iti naiva jAnanti | teShAM aj~nAnaM eva daurbhAgya-
viShayaM |
English:
Alas! Mankind is unfortunate; The Yadu people, even more so. They do not
know Hari even while coexisting with Him, just as the fish do not know the moon.
I am explaining in English, what Sri Madugula Nagaphani Sarma, a well-known
avadhAni from Andhra Pradesh, India explained in his Bhagavatam discourse in
telugu language. Those of you who understand Telugu can listen to this portion
in realaudio:
http://sai.aros.net/cgi-bin/plist.cgi?bhagavatam_songs_rm=/music/madugula/02cd.rm
Seek to the 13 min, 40 sec point in the audio to get to this portion.
This is one of the many Slokas in bhAgavatam, called granthi Slokas i.e.,
knot-like poems - it's hard to untie the knot i.e., understand their
significance even if we know their literal meaning. Other examples
include "The small 2-4 year-old boy Krishna raised the govardhana
mountain with his little finger" - a seemingly impossible feat.
"Krishna is a perfect brahmachari/celibate with 16000 wives" - seemingly
absurd.
The interesting thing about this Sloka is the unusual simili used. In order to
use upama alankaram (simili), the items used for comparison must have a common
platform/base in some aspect. This is called sAmAnAdhikaraNya (having samAna
adhikaraNa or platform). The fish are in the sea and the moon is in the sky;
they have no common platform/property. Their common point of contact
comes during the full moon night in the sea. The moon will be visible to
the fish in the sea through the water as a bright, lustrous object,
always elongated due to the wave-agitated water. The fish are also
illumined by the moon and hence lustrous, moving about constantly. Moon
looks like a dancing fish to the other fish. They think it is one of
their own kind and play around it, but never know it for what it really is.
The same is the case with the Yadavas, and humanity in general. They
think that Krishna is a Yadava/human just like them - maybe a little greater
human, but nevertheless human. They aren't realizing that he is Brahman
itself in human form. Hence Vyasa's sorrowful observation.
---------------------------------------------------------
P.K.Ramakrishnan:
shlokarthah
durbhago bata loko.ayam yadavo nitarAmapi
ye saMvasanto.api na viduH hariM mInA ivoDupam
ayam lokah bata durbhagah.
ye yadavah nitaraamapi samvasantah
harim miinaa udupam iva na viduh,
Alas! This world is unlucky. These yadus, though very much living with him did
not recognise hari (vishnu). in the same way as the fish do not recognise the
raft floating in the water.
meenah jalamadhye jeevanti. tanmadhye vartamaanam udupam na jaananti. tathaiva
yaadavaah teSam madhye vartantam viSnoH
avataaram kriSNam na viduh.
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Vikram Santurkar:
shloka uttaram
durbhago bata loko.ayam yadavo nitarAmapi
ye saMvasanto.api na viduH hariM mInA ivoDupam
padavibhAgaH
durbhagaH bata lokaH ayam yadavaH nitarAm api
ye saMvasantaH api na viduH hariM mInAH iva uDupam
anvayaH
bata ayam durbhagaH yadavaH lokaH nitarAm api
saMvasantaH api, ye na viduH hariM mInAH iva uDupam
pratipadArthaH
bata = utkroshaH
ayam = idam shabdaH
durbhagaH = abhAgyam
yadavaH = ?? - janAH ?? - yAdavAnAm pUrvajAH ??
nitarAm = sarvam
api = asmin shloke yadyapi arthe
saMvasantaH = vasanta-R^itu-saMyuktaH iti
ye = yaH ko.api
na = nAsti iti
viduH = [vetti - vidhili~N] GYAtum shaknuvanti iti
harim = hari-bhagavAn - tam bhagavantam iti
mInaH = matsyAH
iva = upamAnArthaH
uDupaM = plvaH, naukaH
tAtparyam
ye harim viduH te minAH iva tam [harim] uDupam prApnoti,
yena uDupena saMsAra-sAgaram tariShyanti.
bata ayam durbhagaH yadavaH lokaH nitarAm saMvasantaH api,
ye na viduH te harim na prApnoti.
---------------------------------------------------------
Vis Tekumalla:
durbhago bata loko.ayam yadavo nitarAmapi
ye saMvasanto.api na viduH hariM mInA ivoDupam
aya.m loke samasta-janAH ma.ndabhAgyavatareva | tAn madhyAt yAdavArapi adhikatara
bhAgya-vihInAn | te hari.m vilokya kevala.m tasya bhautika sharIra.m pashya.nti
para.ntu nAvagachChan.ti paramAtmAnam | hari.m tAn madhyAt eka.m sAdhAraNa yAdavaiva
gaNayan.ti te � yathA sAgara jale matsyAH chandrasya pratibi.mbam darshane bhrama.nti
ekanvayoyam asmAkam iti |
All the people in this world is unfortunate. Among them yaadavas are even more
unfortunate. They look at Hari (Krishna) and see only his physical body but do
not realize that he is God. They consider Hari as just another common yaadava
among them - just as fish in the ocean when they see the reflection of moon in
the water wrongly think "he is one of the family (our kind)."
---------------------------------------------------------
Phillip Ernest:
> durbhago bata loko.ayam yadavo nitarAmapi
> ye saMvasanto.api na viduH hariM mInA ivoDupam
bata nitaraamapi durbhaga evaayaM yaadavaloka yasmaaddhariNaa saMvasannapi taM
na pazyati yathaa miinaa uDupamaasannamapi na pazyanti|
I guess that the significance of the simile is that Hari is to be conceived of
as being loftily above mere human beings, as the boat is above the fish;
perhaps there is also an allusion to the idea of matsyanyaya: human beings,
being mindless, violent beasts, are inevitably oblivious to the deity.
------------------------------
Message: 2
Date: Wed, 2 Jun 2004 07:30:00 -0700 (PDT)
From: [EMAIL PROTECTED] (Sai Susarla)
Subject: [Sanskrit] udyogaparvam - sarga 15 - 4
To: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
Dr. sarasvati mohan mahodayAyAH paryavekShaNe SrI vikrama santurkarasya anuvAdaH
shlokaH 4
R^iShiyAnena divyena mAm upaihi jagatpate .
eva.n tava vashe prItA bhaviShyAmIti ta.n vada .. 4..\
padavibhaagaH
R^iShiyAnena divyena mAm upaihi jagatpate .
eva.n tava vashe prItA bhaviShyAmi iti ta.n vada .
anvayaH
jagatpate divyena R^iShiyAnena mAm upaihi.
eva.n prItA tava vashe bhaviShyAmi iti ta.n vada .
pratipadaarthaH
jagatpate=O lord of the world;
divyena=by the divine;
R^iShiyAnena=by the vehicle of Rishis ;
mAm=me;
upaihi= you should come;
eva.n=thus;
prItA=pleased delighted;
tava=your;
vashe=in control;
bhaviShyAmi=will be;
iti=thus;
ta.n=to him;
vada=you should say;
anuvAdaH
[Indra asks Sachi devi to speak to Nahusha in this manner]
"O lord of the world, you should come to me by the divine vehicle of Rishis.
Thus being pleased, I will be in your control." Thus you should ask him.
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End of sanskrit Digest, Vol 15, Issue 1
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