Arta-trANa-parAyaNa-stotram-आर्त त्राण पारायण स्तोत्रम्

 

SUBHASHITHANI:568

Koorthazhwar   was one of the great disciples of Saint   Ramanuja   who composed    the great work known as Panchasthavam. He has also written a short poem of seven verses called “aarta traana paaraayana stotram”.We will see a few slokas from this excellent work. His original name was Sri Vatsanga Mishrar.

चतुर्विधा भजन्ते मां जना: सुकृतिनोऽर्जुन |
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ || BG7.16||
chatur-vidhā bhajante māṁ janāḥ sukṛitino ’rjuna I
ārto jijñāsur arthārthī jñānī cha bharatarṣhabha II
Four types of men worship me, o! Arjun :the man in distress, the man seeking knowledge, the man seeking wealth and the man imbued with wisdom.

वात्सल्यादभय-प्रदान-समयादार्तार्ति-निर्वापणात् 
औदार्यादघ-शोषणादघणित-श्रेयः-पदः-प्रापणत्।
सेव्यः श्रीपतिरेक-एव जगतां एते च षट् साक्षिणः
 प्रह्लादश्च विभीषणश्च करिराट् पाञ्चाल्यहल्या ध्रुवः॥ 

vAtsalyad-abhaya-pradAna-samayAd-ArtArti-nirvApaNAt

audAryAd-agha-SoshaNAd-aghaNita-SreyaH-padaH-prApaNat /

sevyaH SrIpatir-eka-eva jagatAm ete ca shaT sAkshiNaH

prahlAdaSca vibhIshaNaSca karirAT pAncAly-ahalyA dhruvaH //

In the entire universe, it is Sri Lakshmi Narayana that is to be worshipped as the Ultimate Resort. Six colossal figures stand testimony to this: Prahlada, Vibhishana, Gajendra the elephant-king, Panchali, Ahalya and Dhruva. They are the blessed ones who have received, respectively, superlative affection, supreme refuge, undisputable protection, infinite compassion, total absolution and apex of benefaction, from the Lord.

नक्रग्रस्तपदं समुद्धृतकरं ब्रह्मादयो भोः सुरा
 रक्षन्तामिति दीनवाक्यकरिणं देवेष्वशक्तेषु यः ।
मा भैषीरिति तस्य नक्रहनने चक्रायुधः श्रीधरो-
ह्यार्त्तत्राणपरायणः  स भगवान्नारायणो मे गतिः ॥ ४॥

Nakra grastha  padam   samudrutha  karam   brahmodhayo  bho suraa,
Palayanthamidhi   deenavakhya  karinam,   deveshva   saktheshu ya,I
Ma bhaisheerithi  yasya nakra hanane  chakrayudha  sridhara ,
AArtha thrana paarayana sa bhagawaan  Narayano may gathi.ii

When  the elephant whose  legs   were  caught   by   the crocodile , pointed his   hands upwards and , In a weak voice  he  appealed ,  “Oh Brahma  and other Devas , please protect me  “  and when the devas  were not able to do it , Oh Sridhara  saying “leave out your   fear” , did you not   kill  the crocodile  with your divine wheel, And so  my  only refuge is   that Lord  Narayana   who  is an expert  in removing  pain from the suffering ones.

आर्त्ता विषण्णाः शिथिलाश्च भीता घोरेशु च व्याधिशु वर्तमानाः ।
संकीर्त्य नारायणशब्दमात्रं विमुक्तदुःखाः सुखिनो भवन्ति ॥ ८॥

AArthaa vishanna sithilascha  bheethaa  ,
goreshu cha vyadheeshu cha  varthamanaa,
Sankeerthya   Narayana  Sabdha  mathram  
Vimuktha   Dukhaa  Sukhino  BHavanthu.8

Those   who are suffering  , who are sorrowing  , who are  scared and who are  attacked   by great diseases, Would   get freedom from all   their sorrows   as soon as they chant  the word  “Narayana”.

SRI KRISHNAYA THUBHYAM NAMAH

Reversal of Evil Propensities -दुर्वासनाप्रतिकारादशकम्

 SUBHASHITHANI:567

"Durvasana prathikara dasakam” is a work of ten verses by Sri Vidhyaranya Swami, 12th Jagadguru of Sringeri Saradha Peetam.He is a prolific writer and is the author of the famous "Panchadasi".The durvasanas and remedies as stated in the work are easy to understand and do not need any elaborate explanation.

विषया विनिवर्तन्ते निराहारस्य देहिन: |
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ||BG2.59||

viṣhayā vinivartante nirāhārasya dehinaḥ
rasa-varjaṁ raso ’pyasya paraṁ dṛiṣhṭvā nivartate
Aspirants may restrain the senses from their objects of enjoyment, but the taste for the sense objects remains. However, even this taste ceases for those who realizes the Supreme.

Even after cessation of activities by the the body and the senses, the craving persists in the mind. The evil tendencies arising out of this can be overcome by involving in opposing moral activities, by isolating from the environment which is conducive to such bad tendencies, or by mind withdrawing on its own from such activities. In this daskam forty five durvasanas and counter measures to deal with them are beautifully described.

We will take up three of the slokas in this blog.

प्रातर्वैदिककर्मतः तत्तदनुसद्वेदान्तसच्चिन्तया
पश्चाद्भारतमोक्षधर्मकथया वासिष्ठरामायणात् ।
सायं भागवतार्थतत्त्वकथया रात्रौ निदिध्यासनात्
कालो गच्छतु नः शरीरभरणं प्रारब्धकान्तार्पितम् ॥ १॥

Prathar  vaidheeka karma thatthadhanu sad vedantha sachinthayaa
Paschad bharatha moksha dharma kathaya , vaasishta  ramayanath I
Saayam Bhagawatharthaa   tatva kadhayaa, rathrou  nidhyaasanaath
Kalo gachathi   nassareera  bharanam, prarabdha  kantaarpitham II 1

After performing duties ordained by the vedas in the morning, our time may be spent in the following way. Reflect on the essence of vedantic teachings. Reflect on moksha dharma as described in Mahabharata and Yoga Vasishta. Listen to the stories from Srimad bhagavatham in the evening and practice nidhidhyasana during the night. Realise that the results of past karma will play its role in your present life.

आलस्यं त्वरया श्रमं श्रमधिया तन्द्रीं समुत्थानतः
भेद भ्रान्त्यभेददर्शनबलात्तां मिथ्यात्वतः सत्यताम् ।
मर्मोक्तिं निज मर्म कर्म कथया क्रोधं स्वसाम्येक्षणात्
आक्रोशं कुशलोक्तितस्य च मनश्छिन्द्यप्रमादो भयम् ॥ ६॥

.AAlaasyam  thwarayaa  sramam  shamadhiyaa thandhreem   samuthaanatha,
Bedha branthi bedasana balaath, mithyaathmathaam   sathyatham I
Narmokthim   nija marma karma kathayaa krodham swasaamyekshanaath
Akrosam   kusolkthi thasya manaschindhya   pramadhaadh bhayam II 6

By prompt action remove slothfulness, fatigue by relaxing the mind, drowsiness by enthusiasm. Realising the reality of Atma dispense with the delusion of plurality. By realising one’s own shortcomings stop humiliating others, avoid anger by visualising others as oneself, rebuking others by speaking pleasant words. Oh!mind, by being well informed of matters dispel fear of insecurity.

धैर्यैरावत शान्ति धेनु दमना मन्दार वृक्षं सदा
मैत्र्याद्यप्सरसं विवेक तुरगं सन्तोष चिन्तामणिम् ।
आत्मज्ञान महामृतं समरसं वैराग्य चन्द्रोदयं
वेदान्तार्णवमाश्रयन्ननुदिनं सेवस्व मुक्ति श्रियम् ॥ १०॥

Dhairya iravatha  saanthi dhenu  dhama  san mandhara brindam    sadaa
Maitthryaad apsarasaam  viveka thuragam  santhosha   chintha manim I
Aathma jnana  maha amrutham   samaras am  nairasya   chandrodhayam
Vedantharnvam aasrya anudhinam  sevasva mukthi sriyam II10

In the ocean of vedantha seek refuge at all times, always help yourself with these treasures: Courage as Iravatha, shanthi as Kamadhenu, sense control as Kalpaka vruksha, Friendship, love etc like the celestial damsels, Viveka as Uchaisravas, Contentment like the Chintamani, Vairagya as the moon, as also the elixir of self- knowledge  obtained by the churning of the upanisads and finally Lakshmi as liberation from the cycle of birth and death.

SRI KRISHNAYA THUBHYAM NAMAH

VIGRAHAH- विग्रह:- WAR-2

 SUBHASHITHANI:566

सुचिरं हि चरन् नित्यं क्षेत्रे सत्यम् अबुद्धिमान् ।
द्वीपि-चर्म-परिच्छन्नो वाग्-दोषाद् गर्दभो हतः ॥ ९ ॥

suciraṃ hi caran nityaṃ kṣetre satyam abuddhimān |
dvīpi-carma-paricchanno vāg-doṣād gardabho hataḥ || 3.9 ||

Grazing on corn in a field for a long time, a foolish ass, covered in a tiger’s skin, was killed, through the blunder of exhibiting its voice.

सेवितव्यो महा-वृक्षः फल-च्छाया-समन्वितः ।
यदि दैवात् फलं नास्ति च्छाया केन निवार्यते ॥ १० ॥
sevitavyo mahā-vṛkṣaḥ phala-cchāyā-samanvitaḥ |
yadi daivāt phalaṃ nāsti cchāyā kena nivāryate || 3.10 ||
A big tree having fruit and shade is worthy to be resorted to. even by chance if there is no fruit, who can prevent (one for enjoying its) shades?

हीन-सेवा न कर्तव्या कर्तव्यो महद् आश्रयः ।
पयो ऽपि शौण्डिकी-हस्ते वारुणीत्य् अभिधीयते ॥ ११ ॥
hīna-sevā na kartavyā kartavyo mahad āśrayaḥ |
payo 'pi śauṇḍikī-haste vāruṇĪty abhidhīyate || 3.11 ||
Serving the vile should not be engaged in, resort to be made to the great. For even milk in the hands of a tavern-keeper is mistaken for spirit.

महान् अप्य् अल्पतां याति निर्गुणे गुण-विस्तरः ।
आधाराधेय-भावेन गजेन्द्र इव दर्पणे ॥ १२ ॥

mahān apy alpatāṃ yāti nirguṇe guṇa-vistaraḥ |
ādhārādheya-bhāvena gajendra iva darpaṇe || 3.12 ||

By coming in to contact with the worthless, the great with abundant merits shrinks in to smallness, by the relationship between the receptacle and the object received, like a large elephant in a mirror.

अजा सिंह-प्रसादेन वने चरति निर्भयम् ।
रामम् आसाद्य लङ्कायां लेभे राज्यं विभीषणः ॥ १३ ॥

ajā siṃha-prasādena vane carati nirbhayam |
rāmam āsādya laṅkāyāṃ lebhe rājyaṃ vibhīṣaṇaḥ || 3.13 ||

Protected by the lion the goat roams freely in the forest without any fear; having joined Rama’s camp Vibhishana became the king of Lanka.

व्यपदेशेऽपि सिद्धिः स्याद् अतिशक्ते नराधिपे ।
शशिनो व्यपदेशेन शशकाः सुखम् आसते ॥ १४ ॥

vyapadeśe'pi siddhiḥ syād atiśakte narādhipe |
śaśino vyapadeśena śaśakāḥ sukham āsate || 3.14 ||

Even a very powerful king can be overcome by a strategy; by use of fiction about the moon the hares lived happily.

स्पृशन्न् अपि गजो हन्ति जिघ्रन्न् अपि भुजङ्गमः ।
पालयन्न् अपि भूपालः प्रहसन्न् अपि दुर्जनः ॥ १५ ॥
spṛśann api gajo hanti jighrann api bhujaṅgamaḥ |
pālayann api bhūpālaḥ prahasann api durjanaḥ || 3.15 ||
An elephant can prove to be our killer by a mere touch, a venomous snake can award us death by just sniffing, the king can send us to the gallows through a mere smile, but the evil men can cause death to us even when smiling.

उद्यतेष्व् अपि शस्त्रेषु दूतो वदति नान्यथा ।
सदैवावध्य-भावेन यथार्थस्य हि वाचकः ॥ १६ ॥

udyateṣv api śastreṣu dūto vadati nānyathā |
sadaivāvadhya-bhāvena yathārthasya hi vācakaḥ || 3.16 ||

Even when weapons are uplifted an envoy does not speak falsely; he always speaks the truth on account of the immunity he enjoys from being killed.

SRI KRISHNAYA THUBHYAM NAMAH

 

VIGRAHAH- विग्रह:- WAR-1

 SUBHASHITHANI:565

हंसैः सह मयूराणां विग्रहे तुल्य-विक्रमे ।
विश्वास्य वञ्चिता हंसाः काकैः स्थित्वारि-मन्दिरे ॥ १ ॥

haṃsaiḥ saha mayūrāṇāṃ vigrahe tulya-vikrame |
viśvāsya vañcitā haṃsāḥ kākaiḥ sthitvāri-mandire || 3.1 ||

In the war between swans and peacocks, equal in valour, the swans were deceived, their confidence being gained by the crows, having resided in enemy’s house.

यदि न स्यान् नरपतिः सम्यङ्-नेता ततः प्रजा ।
अकर्ण-धारा जलधौ विप्लवेतेह नौर् इव ॥ २ ॥

yadi na syān narapatiḥ samyaṅ-netā tataḥ prajā |
akarṇa-dhārā jaladhau viplaveteha naur iva || 3.2 ||

If there be no king to establish rule- of-law, to guide the subjects properly, then they would be tossed about like a boat in the sea without a helmsman.

प्रजां संरक्षति नृपः सा वर्धयति पार्थिवम् ।
वर्धनाद् रक्षणं श्रेयस् तद्-अभावे सद् अप्य् असत् ॥ ३ ॥

prajāṃ saṃrakṣati nṛpaḥ sā vardhayati pārthivam |
vardhanād rakṣaṇaṃ śreyas tad-abhāve sad apy asat || 3.3 ||

The subjects are protected by the king, they in turn enrich the kingdom; protection is more important than enrichment; in its absence even what is existent becomes non-existent.

पयः-पानं भुजङ्गानां केवलं विष-वर्धनम् ।
उपदेशो हि मूर्खाणां प्रकोपाय न शान्तये ॥ ४ ॥
payaḥ-pānaṃ bhujaṅgānāṃ kevalaṃ viṣa-vardhanam |
upadeśo hi mūrkhāṇāṃ prakopāya na śāntaye || 3.4 ||
Benefaction to the evil only bears misdeeds. Feeding milk to a snake only aids in increasing (its) poison.

विद्वान् एवोपदेष्टव्यो नाविद्वांस् तु कदाचन ।
वानरानुपदिश्याथ स्थान-भ्रष्टा ययुः खगाः ॥ ५ ॥
vidvān evopadeṣṭavyo nāvidvāṃs tu kadācana |
vānarānupadiśyātha sthāna-bhraṣṭā yayuḥ khagāḥ ||3.5 ||
Only the wise should be advised and a fool never; birds having advised stupid monkeys, experienced destruction of their homes.

अस्माभिर् निर्मिता नीडाश् चञ्चु-मात्राहृतैस् तृणैः ।
हस्त-पादादि-संयुक्ता यूयं किम् अवसीदथ ॥ ६ ॥

asmābhir nirmitā nīḍāś cañcu-mātrāhṛtais tṛṇaiḥ |
hasta-pādādi-saṃyuktā yūyaṃ kim avasīdatha || 3.6 ||

We have built our nests with straws brought by our mere beaks; why do you, then, are dejected in spite of having hands and feet?

अन्यदा भूषणं पुंसः क्षमा लज्जेव योषितः ।
पराक्रमः परिभवे वैयात्यं सुरतेष्व् इव ॥ ७ ॥

anyadā bhūṣaṇaṃ puṃsaḥ kṣamā lajjeva yoṣitaḥ |
parākramaḥ paribhave vaiyātyaṃ surateṣv iva || 3.7 ||

On other occasions forbearance is an ornament to men as modesty to women; but, on being subjected to an insult heroic action is an ornament like absence of modesty to a woman at the time of sexual enjoyment.

வினைவலியும் தன்வலியும் மாற்றான் வலியும் 
துணைவலியும் தூக்கிச் செயல்- குறள் 471
This Kural provides that a decision maker must acquire knowledge of four components before executing a task. The components are: 1) The challenges of the task, 2) The strengths of the decision maker, 3) The strengths of his competitor, and 4) The strengths and resources of his supporters. Assess thoroughly all these four components before you venture into any task.

आत्मनश् च परेषां च यः समीक्ष्य बलाबलम् ।
अन्तरं नैव जानाति स तिरस्क्रियतेऽरिभिः ॥ ८ ॥

ātmanaś ca pareṣāṃ ca yaḥ samīkṣya balābalam |
antaraṃ naiva jānāti sa tiraskriyate'ribhiḥ ||3. 8 ||

He who has analysed his own strength and weaknesses and that of his enemies, does not grasp the differences, will be scorned by his enemies.

 

SRI KRISHNAYA THUBHYAM NAMAH
 
 

SUHRID BHEDA- SEPARATION OF FRIENDS-25

 SUBHASHITHANI:564

राज्य-लोभाद् अहङ्काराद् इच्छतः स्वामिनः पदम् ।
प्रायश्चित्तं तु तस्यैकं जीवोत्सर्गो न चापरम् ॥ १८१ ॥
rājya-lobhād ahaṅkārād icchataḥ svāminaḥ padam |
prāyaścittaṃ tu tasyaikaṃ jīvotsargo na cāparam || 2.181 ||
One who covets king’s post through lust or pride there is only one expiation for him , namely the forfeiture of his life; there is no other.

राजा घृणी ब्राह्मणः सर्व-भक्षी
स्त्री चावज्ञा दुष्प्रकृतिः सहायः ।
प्रेष्यः प्रतीपो ऽधिकृतः प्रमादी
 त्याज्या इमे यश् च कृतं न वेत्ति ॥ १८२ ॥
rājā ghṛṇī brāhmaṇaḥ sarva-bhakṣī
strī cāvajñā duṣprakṛtiḥ sahāyaḥ |
preṣyaḥ pratīpo 'dhikṛtaḥ pramādī
 tyājyā ime yaś ca kṛtaṃ na vetti || 2.182 ||
A merciful king, a brahmin who eats everything, a disobedient wife, an ill-natured friend, a careless officer, and one who is ungrateful- these should be abandoned.

सत्यानृता च परुषा प्रिय-वादिनी च
 हिंस्रा दयालुर् अपि चार्थ-परा वदान्या ।
नित्य-व्यया प्रचुर-रत्न-धनागमा च
 वाराङ्गनेव नृप-नीतिर् अनेक-रूपा ॥ १८३ ॥
satyānṛtā ca paruṣā priya-vādinī ca
hiṃsrā dayālur api cārtha-parā vadānyā |
nitya-vyayā pracura-ratna-dhanāgamā ca
 vārāṅganeva nṛpa-nītir aneka-rūpā || 2.183 ||
The ways of kings are, like a courtesan, is manifold; sometimes honest, sometimes dishonest; at times stern, at others a sweet-talker; equally cruel and compassionate; one day greedy, the next day generous; adept at gambling away and acquiring hoards of jewels and wealth.

सुहृद्-भेदस् तावद् भवतु भवतां शत्रु-निलये
खलः कालाकृष्टः प्रलयम् उपसर्पत्व् अहर्-अहः ।
जनो नित्यं भूयात् सकल-सुख-सम्पत्ति-वसतिः
कथारम्भे रम्भ्ये सततम् इह बालो ऽपि रमताम् ॥ १८४ ॥
suhṛd-bhedas tāvad bhavatu bhavatāṃ śatru-nilaye
 khalaḥ kālākṛṣṭaḥ pralayam upasarpatv ahar-ahaḥ |
jano nityaṃ bhūyāt sakala-sukha-sampatti-vasatiḥ
 kathārambhe rambhye satatam iha bālo 'pi ramatām || 2.184 ||
May the separation of friends be found only in your enemies’ houses; let villains, drawn by fate, meet with destruction day by day; may the people be ever the abode of happiness and prosperity; let young boys sport in the garden of fables.
Here ends the second book of the Hitopadesa called ‘separation of friends’.

SRI KRISHNAYA THUBHYAM NAMAH