VYJAYANTI VIBHUSHANAM- वैजयन्थि विभूषणं

 SUBHASHITHANI:575

To-day  (21.8.22) happens to be Sri Jayanthi according to Pancharatra agama ( Rohini nakshatra ) and my best wishes to all my readers. On this auspicious occasion I thought it appropriate to look at some of the most beautiful slokas on Sri Krishna.

वन्दे वृन्दावन चरं वल्लवी जन वल्लभं,
जयन्थि संभवं धाम वैजयन्थि विभूषणं. 1

vande bṛndāvanacaram vallavī janavallabham |
jayantisambhavam dhāma vaijayantī vibhūshaṇam ||
I salute that divine effulgence named Gopala, who was born on this Sri Jayanthi day and roamed in the forests of Brindavanam wearing the unfading garland, known as Vaijayanti, made of wild flowers of the forest. This garland was his charactrestric decoration. He enchanted the gopis of Brindavanam. I salute this illustrious jyoti.( Gopala Vimsati-1)

करारविन्देन पदारविन्दं मुखारविन्दे विनिवेशयन्तम् ।
वटस्य पत्रस्य पुटे शयानं बालं मुकुन्दं मनसा स्मरामि ॥१॥

Kara-Aravindena Pada-Aravindam
Mukha-Aravinde Vi-Niveshay-Antam |
Vattasya Patrasya Pute Shayaanam

Baalam Mukundam Manasaa Smaraami ||1||
My Mind Remembers that Beautiful Bala Mukunda Who with His Lotus like Hands holds His Lotus like Feet, and Puts the Toe in His Lotus like Mouth, He Rests on the Fold of the Banyan Leaf (Vata),
My Mind Remembers that Beautiful Bala Mukunda.

नम: पुरस्तादथ पृष्ठतस्ते
नमोऽस्तु ते सर्वत एव सर्व |
अनन्तवीर्यामितविक्रमस्त्वं
सर्वं समाप्नोषि ततोऽसि सर्व: ||BG11.40||

namaḥ purastād atha pṛiṣhṭhatas te
namo ’stu te sarvata eva sarva
ananta-vīryāmita-vikramas tvaṁ
sarvaṁ samāpnoṣhi tato ’si sarvaḥ

O Lord of infinite power, my salutations to You from the front and the rear, indeed from all sides! You possess infinite valour and might and pervade everything, and thus, You are everything.

आदौ देवकिदेविगर्भजननं गोपीगृहे वर्धनम्
मायापूतनजीवितापहरणं गोवर्धनोद्धारणम् ।
कंसच्छेदनकौरवादिहननं कुंतीसुतां पालनम्
एतद्भागवतं पुराणकथितं श्रीकृष्णलीलामृतम् । Eka sloki Bhagavatham

In the beginning, the one born of the womb of goddess -like Devaki, in the house of cow-herd woman;  growing in the gopis house, Killing of deceptive Putana (who tried to kill Infant Krishna);  the lifting  of the mountain Govardhana;  the beheading of Kamsa and the annihilation of kauravas; protecting the sons of Kunti; this in short is the ‘Bhagavatha Puranam’, the nectar-like story of the sport of Sri Krishna.

कृष्णो रक्षतु नो जगत्त्रयगुरुः कृष्णं नमध्वं सदा
कृष्णेनाखिलशत्रवो विनिहताः कृष्णाय तस्मै नमः ।
कृष्णादेव समुत्थितं जगदिदं कृष्णस्य दासोऽस्म्यहं
कृष्णे तिष्ठति विश्वमेतद् अखिलं हे! कृष्ण रक्षस्व माम् ॥ ३३॥Muknda mala

kṛṣṇō rakṣatu nō jagattrayaguruḥ kṛṣṇaṃ namasyāmyahaṃ
kṛṣṇēnāmaraśatravō vinihatāḥ kṛṣṇāya tasmai namaḥ ।
kṛṣṇādēva samutthitaṃ jagadidaṃ kṛṣṇasya dāsō'smyahaṃ
kṛṣṇē tiṣṭhati sarvamētadakhilaṃ hē kṛṣṇa rakṣasva mām ॥ 33 ॥

May Krishna, the spiritual master of the three worlds, protect us.
Continually bow down to Krishna, Krishna has killed all our enemies.
Obeisance to Krishna. From Krishna alone this world has come into being.

I am the servant of Krishna. This entire universe rests within Krishna. O
Krishna, please protect me!

 SRI KRISHNAYA THUBHYAM NAMAH

VIGRAHAH- विग्रह:- WAR-7( HITOPADESA)

 

SUBHASHITHANI:574

प्रत्यूहः सर्व-सिद्धीनाम् उत्तापः प्रथमः किल ।
अतिशीतलम् अप्य् अम्भः किं भिनत्ति न भूभृतः ॥ ४७ ॥

pratyūhaḥ sarva-siddhīnām uttāpaḥ prathamaḥ kila |
atiśītalam apy ambhaḥ kiṃ bhinatti na bhūbhṛtaḥ || 3.47 ||

(प्रत्यूहः-Pratyuhah- obstacle)

Mental anxiety is the primary obstacle to success of various kind; does not water, though very cold is able to penetrate the surface of the earth?

बलिना सह योद्धव्यम् इति नास्ति निदर्शनम् ।
तद् युद्धं हस्तिना सार्धं नराणां मृत्युम् आवहेत् ॥ ४८ ॥

balinā saha yoddhavyam iti nāsti nidarśanam |
tad yuddhaṃ hastinā sārdhaṃ narāṇāṃ mṛtyum āvahet || 3.48 ||

“One should fight with the strong”- There is no such precept like this. Combat between an elephant and a man will result in the death of the latter.

स मूर्खः कालम् अप्राप्य यो ऽपकर्तरि वर्तते ।
कलिर् बलवता सार्धं कीट-पक्षोद्गमो यथा ॥ ४९ ॥

sa mūrkhaḥ kālam aprāpya yo 'pakartari vartate |
kalir balavatā sārdhaṃ kīṭa-pakṣodgamo yathā || 3.49 ||

He is a fool who engages in a fight with his adversary without waiting for an opportune time; Fighting with the powerful is like soaring with an insect’s wing.

कौर्मं सङ्कोचम् आस्थाय प्रहारम् अपि मर्षयेत् ।
प्राप्त-काले तु नीतिज्ञ उत्तिष्ठेत् क्रूर-सर्पवत् ॥ ५० ॥

kaurmaṃ saṅkocam āsthāya prahāram api marṣayet |
prāpta-kāle tu nītijña uttiṣṭhet krūra-sarpavat || 3.50 ||

(प्रहारम्-prahaaram-attack; मर्षयेत्-marshayet- bear,endure )

A soldier should withdraw in to a shelter like a tortoise and bear with any initial assault; but when the opportune time comes, he should rise up like a cobra.

கொக்கொக்க கூம்பும் பருவத்து மற்றதன்
குத்தொக்க சீர்த்த இடத்து.-Thirukkural 590

When the time is  against thee feign inaction like the stork; but when the tide is on, strike with the swiftness of its souse. 

महत्य् अल्पेऽप्य् उपायज्ञः समम् एव भवेत् क्षमः ।
समुन्मूलयितुं वृक्षांस् तृणानीव नदीरयः ॥ ५१ ॥

mahaty alpe'py upāyajñaḥ samam eva bhavet kṣamaḥ |
samunmūlayituṃ vṛkṣāṃs tṛṇānīva nadīrayaḥ || 3.51 ||

One who is skilled in expedients is able to uproot the great and the small, as is the current of a river which sweeps away the trees and the grass. 

एकः शतं योधयति प्राकार-स्थो धनुर्धरः ।
शतं शत-सहस्राणि तस्माद् दुर्गं विशिष्यते ॥ ५२ ॥
ekaḥ śataṃ yodhayati prākāra-stho dhanurdharaḥ |
śataṃ śata-sahasrāṇi tasmād durgaṃ viśiṣyate || 3.52 ||
A single bow-man, standing on a rampart, can fight against a hundred; and a hundred can fight against ten thousand; it is for this reason that fortification has been enjoined. (Manu smriti)

अदुर्ग-विषयः कस्य नारेः परिभवास्पदम् ।
अदुर्गो ऽनाश्रयो राजा पोत-च्युत-मनुष्यवत् ॥ ५३ ॥

adurga-viṣayaḥ kasya nāreḥ paribhavāspadam |
adurgo 'nāśrayo rājā pota-cyuta-manuṣyavat || 3.53 ||

One who is unfortified is an object of ridicule of his enemies; A king who is without a fort is helpless like a man fallen from a ship.

दुर्गं कुर्यान् महाखातम् उच्च-प्राकार-संयुतम् ।
स-यन्त्रं स-जलं शैल-सरिन्-मरु-वनाश्रयम् ॥ ५४ ॥

durgaṃ kuryān mahākhātam ucca-prākāra-saṃyutam |
sa-yantraṃ sa-jalaṃ śaila-sarin-maru-vanāśrayam || 3.54 ||

One should construct a fort with a large trench, surrounded by high rampart, having machines, good supply of water and situated in a place surrounded by hills, rivers and deserts.

மணிநீரும் மண்ணும் மலையும் அணிநிழற்
காடும் உடைய தரண்.-Thirukkural 742
Water-courses, deserts, mountains, and thick forests all these constitute various kinds of defensive barriers.

SRI KRISHNAYA THUBHYAM NAMAH

VIGRAHAH- विग्रह:- WAR-6( HITOPADESA)

 SUBHASHITHANI:573

मन्त्र-भेदे हि ये दोषा भवन्ति पृथिवी-पतेः ।
न शक्यास् ते समाधातुम् इति नीति-विदां मतम् ॥ ३९ ॥

mantra-bhede hi ye doṣā bhavanti pṛthivī-pateḥ |
na śakyās te samādhātum iti nīti-vidāṃ matam || 3.39 ||

The trouble that arises by breach of counsel to the king cannot be easily repaired. Such is the opinion of the experts on political science.

स किं भृत्यः स किं मन्त्री य आदाव् एव भूपतिम् ।
युद्धोद्योगं स्व-भू-त्यागं निर्दिशत्य् अविचारितम् ॥ ४० ॥

sa kiṃ bhṛtyaḥ sa kiṃ mantrī ya ādāv eva bhūpatim |
yuddhodyogaṃ sva-bhū-tyāgaṃ nirdiśaty avicāritam || 3.40 |

Is he a prudent minister who at the very outset,  without analysing recommends to the king to go for war or abandoning the country ?

विजेतुं प्रयतेतारीन् न युद्धेन कदाचन ।
अनित्यो विजयो यस्माद् दृश्यते युध्यमानयोः ॥ ४१ ॥

vijetuṃ prayatetārīn na yuddhena kadācana |
anityo vijayo yasmād dṛśyate yudhyamānayoḥ || 3.41 ||

One should strive to conquer one’s enemies but not by war; because the result of two warring parties is uncertain.

साम्ना दानेन भेदेन समस्तैर् अथवा पृथक् ।
साधितुं प्रयतेतारीन् न युद्धेन कदाचन ॥ ४२ ॥

sāmnā dānena bhedena samastair athavā pṛthak |
sādhituṃ prayatetārīn na yuddhena kadācana || 3.42 ||

By conciliation, by gifts, by dissension – with these either combined or separately one should strive to over come his enemies, never by war.

सर्व एव जनः शूरो ह्य् अनासादित-विग्रहः ।
अदृष्ट-पर-सामर्थ्यः स-दर्पः को भवेन् न हि ॥ ४३ ॥

sarva eva janaḥ śūro hy anāsādita-vigrahaḥ |
adṛṣṭa-para-sāmarthyaḥ sa-darpaḥ ko bhaven na hi || 3.43 ||

Every one is a hero when not facing a war; who will not be proud about his valour  that has not yet faced the might of his enemy?

न तथोत्थाप्यते ग्रावा प्राणिभिर् दारुणा यथा ।
अल्पोपायान् महा-सिद्धिर् एतन्-मन्त्र-फलं महत् ॥ ४४ ॥

na tathotthāpyate grāvā prāṇibhir dāruṇā yathā |
alpopāyān mahā-siddhir etan-mantra-phalaṃ mahat || 3.44 ||

(ग्रावा -graava-stone)

One cannot lift a stone easily by himself. But can easily do it with the help of a lever, achieving great results with small effort. Such is the benefit of counsel.

(Archimedes said: Give me a lever and a fulcrum I can lift the whole world)

यथा काल-कृतोद्योगात् कृषिः फलवती भवेत् ।
तद्वन् नीतिर् इयं देव चिरात् फलति न क्षणात् ॥ ४५ ॥

yathā kāla-kṛtodyogāt kṛṣiḥ phalavatī bhavet |
tadvan nītir iyaṃ deva cirāt phalati na kṣaṇāt || 3.45 ||

Husbandry becomes fruitful after long seasonal preparation and strife, similarly this art of polity yields result over a period of time and not instantly.

दूरे भीरुत्वम् आसन्ने शूरता महतो गुणः ।
विपत्तौ हि महान् लोके धीरत्वम् अधिगच्छति ॥ ४६ ॥

dūre bhīrutvam āsanne śūratā mahato guṇaḥ |
vipattau hi mahān loke dhīratvam adhigacchati || 3.46 ||

Fearing danger when at a distance and courage when at hand is the quality of the great; in adversity great men show fortitude in the world.

SRI KRISHNAYA THUBHYAM NAMAH

VIGRAHAH- विग्रह:- WAR-5

 SUBHASHITHANI:572

शतं दद्यान् न विवदेद् इति विज्ञस्य संमतम् ।
विना हेतुम् अपि द्वन्द्वम् एतन् मूर्खस्य लक्षणम् ॥ ३३ ॥

śataṃ dadyān na vivaded iti vijñasya saṃmatam |
vinā hetum api dvandvam etan mūrkhasya lakṣaṇam || 3.33 ||

One should yield in hundred issues but not quarrel- that is the way of the wise; But fighting without any cause is the sign of the fool.

वर्णाकार-प्रतिध्वानैर् नेत्र-वक्त्र-विकारतः ।
अप्य् ऊहन्ति मनो धीरास् तस्माद् रहसि मन्त्रयेत् ॥ ३४ ॥
varṇākāra-pratidhvānair netra-vaktra-vikārataḥ |
apy ūhanti mano dhīrās tasmād rahasi mantrayet || 3.34 ||
The wise read the minds of others by colour, form, and voice and as also movement in the eye or mouth; therefore, hold a conversation only in private.

वेद्यानाम् आतुरः श्रेयान् व्यसनी यो नियोगिनाम् ।
विदुषां जीवनं मूर्खः सद्-वर्णो जीवनं सताम् ॥ ३५ ॥

vedyānām āturaḥ śreyān vyasanī yo niyoginām |
viduṣāṃ jīvanaṃ mūrkhaḥ sad-varṇo jīvanaṃ satām || 3.35 ||

Physicians thrive on sick men, state officers thrive on vicious people, the wise pray upon fools, good people live on sattvic people.

भवेत् स्व-पर-राष्ट्राणां कार्याकार्यावलोकने ।
चारश् चक्षुर् महीभर्तुर् यस्य नास्त्य् अन्ध एव सः ॥ ३६ ॥
bhavet sva-para-rāṣṭrāṇāṃ kāryākāryāvalokane |
cāraś cakṣur mahībhartur yasya nāsty andha eva saḥ || 3.36 ||
In deciding what is to be done and what is to be avoided a king should engage his spies. They are the king’s eyes. One who has not one is considered blind.
ஒற்றும் உரைசான்ற நூலும் இவையிரண்டும்
தெற்றென்க மன்னவன் கண். Thirukkural 518
Let a king consider as his eyes these two things, a spy and a book (of laws) universally esteemed.

तीर्थाश्रम-सुर-स्थाने शास्तर-विज्ञान-हेतुना ।
तपस्वि-व्यञ्जनोपेतैः स्व-चरैः सह संवसेत् ॥ ३७ ॥

tīrthāśrama-sura-sthāne śāstara-vijñāna-hetunā |
tapasvi-vyañjanopetaiḥ sva-caraiḥ saha saṃvaset || 3.37 ||

A king should hold discourses with his emissaries, having the guise of ascetics, under the pretext of studying holy texts, at places of pilgrimage, hermitages, and temples.

துறந்தார் படிவத்த ராகி இறந்தாராய்ந்து
என்செயினும் சோர்விலது ஒற்று. -Thirukkural 586
He is a spy who, assuming the appearance of an ascetic, goes into (whatever place he wishes), examines into (all, that is needful), and never discovers himself, whatever may be done to him.

षट्-कर्णो भिद्यते मन्त्रस् तथा प्राप्तश् च वार्तया ।
इत्य् आत्मना द्वितीयेन मन्त्रः कार्यो मही-भृता ॥ ३८ ॥

ṣaṭ-karṇo bhidyate mantras tathā prāptaś ca vārtayā |
ity ātmanā dvitīyena mantraḥ kāryo mahī-bhṛtā || 3.38 ||

That which is (heard) by six ears gets leaked out; that which is (heard) by four ears gets affirmed. That which stays between the two ears, even Lord brahma cannot meet the end of it!

SRI KRISHNAYA THUBHYAM NAMAH