SAAGARAM,SAMUDRAM IN RAMAYANA -सागर: ,समुद्रम्

 SUBHASHITHANI:576

कामार्थगुण संयुक्तं धर्मार्थगुण विस्तरम् ।
समुद्रमिव रत्नाढ्यं सर्व श्रुति मनोहरम् ॥Ramayana 1.3.8

Kaamartha guna samyuktam dharmartha guna vistaram I

Samudramiva ratnaadyam sarva shruti manoharam II

The story which is built on the Kaama and Artha however will elaborate in more detail the other two aspects of human aspiration namely Dharma, the righteous conduct and the Moksha the final emaciation. It is deep like the ocean with precious jewels, and most enchanting to hear.

गगनं गगनाकारं सागरः सागरोपमः ।
रामरावणयोर्युद्धं रामरावणयोरिव ॥6.107.52/53
gaganaṃ gaganākāraṃ sāgaraḥ sāgaropamaḥ ।
rāmarāvaṇayoryuddhaṃ rāmarāvaṇayoriva ॥
Like the Sky and the Ocean, which cannot be compared with something else for their vastness and size, so is the war between Lord Rama and Ravana (it cannot be compared with any other war).

येषां स सगरो नाम सागरो येन खानित: ।
षष्टि: पुत्रसहस्राणि यं यान्तं पर्यवारयन् ।।1.5.2।।
Among them a king named Sagara got the ocean dug and his sixty thousand sons surrounded him whenever he went (to battle). ( The ocean gets it's name saagaram from the king Sagara )
सागरस्य जलम् लोके यावत् स्थास्यति पार्थिव |
सगरस्य आत्मजाः सर्वे दिवि स्थास्यन्ति देववत् ||१-४४-४
As long as the water of the ocean abides in the world, oh, king, so long the sons of Sagara will abide in heaven like gods. [1-44-4]
सागरं चाम्बरप्रख्यम् अम्बरं सागरोपमम् ।
सागरं चाम्बरं चेति निर्विशेषमदृश्यत ॥6.4.118
sāgaraṃ cāmbaraprakhyam ambaraṃ sāgarōpamam ।
sāgaraṃ cāmbaraṃ cēti nirviṡēṣamadṛṡyata ॥
With the sea looking like the sky, and the sky like the sea,
it seemed there was no difference between the sea and the sky.
रत्नौघजलसंनादम् विषक्तमिव वायुना ।
उत्पतन्तमिव क्रुद्धम् यादोगणसमाकुलम् ॥6.108.122
ratnaughajalasaṃnādam viṣaktamiva vāyunā ।
utpatantamiva kruddham yādōgaṇasamākulam ॥
Full of water, gems and aquatic animals, and making roaring sounds
it seemed to rise up in anger, blending into the air above.
ददृशुस्ते महोत्साहा वाताहतजलाशयम् ।
अनिलोद्धूतमाकाशे प्रलपन्तमिवोर्मिभिः ॥6.108.123
dadṛṡustē mahōtsāhā vātāhatajalāṡayam ।
anilōddhūtamākāṡē pralapantamivōrmibhiḥ ॥
Those highly excited (Vānaras) beheld the water churned by the wind.
With its billows thrown high by the wind the ocean appeared as if it was
trying to chat with the sky.

As I derive all my strength from reading the Bhagavad Gita, I would like to include a wonderful sloka from Gita using samudra as a upamana:

आपूर्यमाणमचलप्रतिष्ठं
समुद्रमाप: प्रविशन्ति यद्वत् |
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी || BG2.70||

āpūryamāṇam achala-pratiṣhṭhaṁ
samudram āpaḥ praviśhanti yadvat
tadvat kāmā yaṁ praviśhanti sarve
sa śhāntim āpnoti na kāma-kāmī

Just as the ocean remains undisturbed by the incessant flow of waters from rivers merging into it, likewise the sage who is unmoved despite the flow of desirable objects all around him attains peace, and not the person who strives to satisfy desires.

SRI KRISHNAYA THUBHYAM NAMAH

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