Dear Padyapānis
Padyapāna which started as a platform for all of us to hone our skills in metrical and classical poetry has got overwhelming responses from all and it led to the organizing of tumbugannaḍa śatāvadhāna. Till now we have been mainly concentrating on versification in kannaḍa except for few stray verses in saṁskṛta. In a bid to expand our horizons a bit more we have decided to start a section in saṁskṛta. Today being ‘आषाढस्य प्रथमदिवसे’ , the first day of the month of āṣāḍha, the day when Yakṣa of the famous Meghadūta spotted the cloud and today’s Nakṣatra being ‘Punarvasu’, the birth star of Rāma (Meghadūta has number of references to Sītā and Rāma like जनकतनयास्नानपुण्योदकेषु, रामगिर्याश्रमेषु, रघुपतिपदैरङ्कितं मेखलासु ), we couldn’t find a day more apt to start this venture. As āṣāḍha pūrṇimā is celebrated as the birthday of Bhagavān Veda Vyāsa it is apt to start with verses on that great ṛṣi kavi.
So the first topic in this section
Verse/verses on Bhagavān Veda Vyāsa in conformance to any metrical pattern in saṁskṛta.
ಪದ್ಯಪಾನಿಗಳಿಗೆ ನಮಸ್ಕಾರ,
ಛಂದೋಬದ್ಧ ಹಾಗು ಅಭಿಜಾತ ಪದ್ಯರಚನೆಯ ಸಲುವಾಗಿ ಪದ್ಯಪಾನವೆಂಬ ಈ ವೇದಿಕೆ ಆರಂಭವಾಯಿತು. ಇದಕ್ಕೆ ದೊರೆತ ಅಭೂತಪೂರ್ವ ಪ್ರತಿಕ್ರಿಯೆ ಹಾಗು ಬೆಂಬಲದ ಫಲವಾಗಿ ತುಂಬುಗನ್ನಡ ಶತಾವಧಾನದ ಆಯೋಜನೆ ಸಾಧ್ಯವಾಯಿತು. ಇಲ್ಲಿಯವರೆಗೆ ನಾವು ಮುಖ್ಯವಾಗಿ (ಕೆಲವು ಪದ್ಯಗಳನ್ನು ಹೊರತುಪಡಿಸಿ) ಕನ್ನಡದಲ್ಲಿ ಪದ್ಯರಚನೆ ಮಾಡುತ್ತಾ ಬಂದಿದ್ದೇವೆ. ಸಂಸ್ಕೃತದಲ್ಲೂ ಸಹ ಪದ್ಯರಚನೆ ಮಾಡುವ ಹಂಬಲದಿಂದ ಸಂಸ್ಕೃತ ವಿಭಾಗವನ್ನು ಆರಂಭಿಸಲು ನಿಶ್ಚಯಿಸಿದ್ದೇವೆ. ಇಂದು ‘आषाढस्य प्रथमदिवसे’ ಅಂದರೆ ಆಷಾಢ ಮಾಸದ ಮೊದಲ ದಿನ, ಇಂದೇ ಮೇಘದೂತ ಕಾವ್ಯದಲ್ಲಿ ನಾಯಕನಾದ ಯಕ್ಷನು ಮೋಡವನ್ನು ಕಂಡದ್ದು ಹಾಗು ಇಂದಿನ ನಕ್ಷತ್ರ ರಘುಕುಲತಿಲಕನಾದ ಶ್ರೀ ರಾಮಚಂದ್ರನ (ಮೇಘದೂತದಲ್ಲಿ ಸೀತಾರಾಮರ ಬಹಳಷ್ಟು ಪಂಕ್ತಿಗಳಿವೆ ಉದಾ: जनकतनयास्नानपुण्योदकेषु, रामगिर्याश्रमेषु, रघुपतिपदैरङ्कितं मेखलासु ) ಜನ್ಮನಕ್ಷತ್ರವಾದ ಪುನರ್ವಸು ಹೀಗಾಗಿ ಇಂದಿನ ದಿನಕ್ಕಿಂತ ಒಳ್ಳೆಯ ದಿನ ಸಿಗಲಾರದೆಂಬ ಆಶಯದಿಂದ ಇಂದೇ ಈ ವಿಭಾಗವನ್ನು ಆರಂಭಿಸೋಣ.
ಆಷಾಢ ಮಾಸದ ಪೂರ್ಣಿಮೆಯನ್ನು ಭಗವಾನ್ ವೇದ ವ್ಯಾಸರ ಜನ್ಮದಿನವೆಂದು ಆಚರಿಸುವುದರಿಂದ ಈ ಬಾರಿ ಅದನ್ನೇ ವಸ್ತುವಾಗಿ ತೆಗೆದುಕೊಂಡು ಭಗವಾನ್ ವೇದ ವ್ಯಾಸರ ಮೇಲೆ ಛಂದೋಬದ್ಧವಾಗಿ ಸಂಸ್ಕೃತದಲ್ಲಿ ಪದ್ಯವನ್ನು/ಪದ್ಯಗಳನ್ನು ರಚಿಸೋಣ
सत्यवत्यात्मजं कृष्णम्
कृष्णगीतप्रकाशकम्।
वेदव्यासं विरक्तं तम्
नमामि बादरायणम्॥
स्वागतं वासुकॆयाय। किंच पद्यानां पादांन्तॆ स्वरपूर्वप्रसक्तिर्नास्ति चेत् मकारस्यार्धाक्षरता न युज्यते । यथा कृष्णं, तं ….
पराशरसुतं वंदे वेदव्यासं महामुनिं |
शुकतातं तु द्रष्टारं महाभारतकाव्यदं ||
धन्यवादाः किं च पद्यार्धे वा वाक्यान्ते अनुस्वारो नार्हति । अर्धाक्षरैरॆव कार्यम् यथा महामुनिम् , काव्यदम् ..। तथा च वन्दे इति लॆख्यं न तु वंदे इति हिन्द्यामिव भाषायाम् ।
सम्यगस्ति प्ररोचना कवितायै। एवमभ्यासं कर्तुं शक्नुवन्ति सहृदयाः।अभिनन्द्यते प्रयत्नोऽयम्।
आर्य, धन्या वयम् । भवत्सदृशाः विद्यावयोज्येष्ठा अपि मादृशां विद्यासु बालानां चॆष्टाः प्रसमीक्ष्य मोदन्त इति तमां हर्षास्पदः सन्दर्भः । नमोवाकपुरस्सरमयमसौ तत्र भवन्तं भवन्तं वन्दतॆ काश्यपान्ववायो गणॆशः ॥
“तमां” इति सुन्दर-तम-पदस्य प्रयोगः प्रथमवारं भवतोः प्रसादेन मम दृष्टिपथं समागतः । एतन्निभानां निसर्ग-मधुर-वाग्रीतीनां मम तृष्णा अतर्पणीया इति मन्ये!
ममेदानीमप्यस्ति अस्पष्टता। कथं साधु इति कश्चिदुदीरयेत्। (“तुम्हारे तमाम शोहरत् मेरी है” इति उर्दूप्रयोगं कथञ्चित् स्मरामि 🙂
उच्छिष्टीकृतविश्वाय नमो व्यासाय धीमते ।
काव्यासक्तो जनो धत्ते यन्नाम चिरमन्तरे ॥
Salutations to Vyasa, the wise, whose leftovers are the worlds. Men inclined to savor poetry bear his name eternally in their hearts.
Note: अन्तरे means both heart and middle. The middle two letters in काव्यासक्तः, discarding का and क्तः, read व्यास.
सुकवॆ शङ्कर ! सुतरां राजतॆ ते सारस्वतसुषंमासुमं यत्र व्यासेनाप्यलीयतॆ। धन्यवादाः
साधु! साधु! द्वितीयार्धस्य चित्रत्वम् अतिविस्मयमेव ! अथवा किमिह विस्मयम्, यत् शङ्करस्य लेखनी-पारिजात-पल्लवात् अवगलिता मधुर-दानु-बिन्दुरियम् 🙂 (अथ वा, शङ्करस्य अङ्गुली-टङ्क–कल्पितं स्वर्ण-मान्यं नाणकं 🙂 )
किंच, प्रथमार्धस्य द्वितीयार्धस्य च सहता न मया सुष्ठु ज्ञातं । कृपया अनुवादो टिप्पाणी वा विस्तीर्यताम् ।
A very unique way of saluting vyAsa 🙂
सीमावुक्षं वॆदकेदारसीम्नां
नव्यावालं सत्पुराणागमानाम् ।
ब्राह्मं बीजं श्रीमहाभारतस्य
व्यासं मन्ये विश्वसामासिकास्यम् ॥
आषाढवाताहतमॆघमाला-
तुल्यात्मनां सान्त्वनसंप्रदानम् ।
कलात्मकं निष्कलुषं प्रपद्ये
व्यासं निरस्तग्रहणं प्रपूर्णम् ॥
स्वप्रसङ्गेsप्यसङ्गॊ यः स्वप्रकाशॆsप्यकाशतॆ ।
स एव नः शिवायास्तु स्रष्टा भारतविस्मितॆः ॥
The following is a verse by Naresh, my friend from NIAS
पाराशरं भजे कृष्णं प्रतिभालोचनाञ्जनम् ।
शाणायते यदुक्तिश्रीर्विघ्नेशमतिदन्तयोः ॥
I bow to Vyasa, the dark collyrium for the poetic eye; one whose words are like a whetstone for the pen/tusk and the intellect of Ganesha.
अत्युत्तमं पद्यमिदं प्रसूनं द्वैपायनॊपायनभूतमॆव ।
नरॆशकण्ठद्रुदमस्म्भवं स्यान्नरॆशकण्ठाभरणाय नूनम् ॥
(नरॆशाः नाम नरास्तथा ईशाश्च इति 🙂
आर्य! साधु! भवतः द्वितीय-पद्यं मे बहुरोचकं । दूरदेश-स्थितानाम् अन्य-ऋतून् अनुभवताम् अपि भवत्कल्पं अनुयोज्यम् । यथा:
जुलै-महद्-ग्रीष्म-भवोष्णयोश्च
दग्धात्मनां शीतल-गन्ध-लेपं । 🙂
कृपया सुकर-काले प्रथमपद्यस्य टिप्पणी दीयताम् । अपि च, “अकाशते” इति पदस्य कोऽर्थः ?
अकाशते इत्यस्य न प्रकाशत इत्यर्थः।
अत्र तु विरोधाभासालङ्कारो विवक्षितः । तन्निमित्तमिदमतिमात्रं पदचातुरीचञ्चुर्यम् 🙂
अत्र “चाञ्चुर्यम्” इति पदं स्यात् । टङ्कनस्खालित्यं क्षंन्तव्यम् ।
Dear friends,
I am very happy that on the first day it self we have such an overwhelming response!! I thank one and all.
प्रावृषि प्रथितसत्यवतीजस्तोत्रशिल्पनकलाकलापिनी ।
युष्मदीयकवितारसदाली श्लोकशौक्ल्यसुषमापि वर्षति ॥
I also humbly suggest my inability in my single-handed correcting the linguistic errors, if any , in the Sanskrit-comments (unless they are versified). Hence as for as me is concerned, I will only be focusing on the actual verses that will be composed for the given assignments:-). However, I earnestly request the learned friends to take up this aspect of correcting the comments (of course along with the same in the main verses too:-) at their convenience.
Though it is his own story and has a role in it, he has not taken his role overboard. He disasppears (akAsha) in his own light. Let such a one, the creator of Mahabharata, be our benefactor (mangaLakara).
मानदण्डस्स वेदानां भारतानां महाकविः |
बभूव सार्थकं तस्य नाम व्यास इति क्षितौ ||
he is the मानदण्ड to vedas (he consolidated them and divided them) and also to भारताः (people of bharata’s clan as he wrote mahabharata) and also to भारताः ( to us indians just like himalayas to earth). thus it is pertinent that he is famous as vyasa in this world.
note that vyasa also means diameter which eventually gives us the measure (area) of a circle thus can be considered as मानदण्ड to circles
अयि वयस्यवर राघवेन्द्र ! स्थने खलु शोभते भवतः कमनीया कल्पना। किं च “नाम” इति पदं नपुंसकमित्यनेन हेतुना “सार्थकं” इति स्यात् रूपम् ।
स्फुटीकरणाय धन्यवादो भवद्भ्यः| दोषं निवारयामि |
तौ द्वावमोघशक्ती पराशरभवश्च शरभवश्च बुधकुले ।
एषा पुनरस्ति भिदा पूर्वस्य शुके परस्य शिखिनि प्रीतिः ॥
Both पराशरभव (Vyasa) and शरभव (Subrahmanya) are famed among बुधाs (wise men / gods) for possessing a शक्ति (poetic genius/weapon named शक्ति) that never fails. But there is this one difference between them – the former likes शुक (शुकमुनि/parrot) and the latter, शिखि (peacock).
अयि प्रियकवितल्लज !
शक्तिशिखी भावत्को
वाग्योषावामपाणिपल्लवकॆ ।
चित्रं शुकायमानः
कामपि सूतॆ सुधासाध्वीम् ॥
nitaraamanugRuheetosmyaarya
“तल्लज” — अप्येकं अदृष्टपूर्वं सुन्दरपदं !
गीतिरिति ज्ञातं चेत्
पद्धतिमुच्चारणे न वेद्म्यहम्।
रागश् शङ्करवर्यो
वा माधुर्यं नु दर्शयेत्गीत्वा॥
(श्रावणाय http://vocaroo.com/ इत्यस्य उपयोगश् शक्यः। )
विश्वासमहोदय,
अस्मिन् जालताणे विविधछन्दःप्रकारणां गतिनिदर्शनाः सन्ति –>
https://www.youtube.com/watch?v=bnsA9XWBXPI&list=PLABJEFgj0PWVXr2ERGu2xtoSXrNdBs5xS
कल्पयित्वा जगत्-सर्वं ब्रह्मानन्वय-पीडितः ।
आत्म-काव्यं परिज्ञातुं व्यासदेवम् अजीजनत् ॥
saadhvee kalpanaa!
अहॊ मोहनमाहात्म्यं श्लोके श्लोकायते तमाम् ।
याचे तदीयसंम्स्तुत्त्यै विधातुः पञ्चमाननम् ॥
व्यासो शांतनवभ्राता
सत्यानंदविवर्धक: ।
चतुर्वेदानि संपाद्य
वेदव्यासो बभूव स: ।।
आदिकाव्यं महाकाव्यं
भारताख्यं महोन्नतम् |
रचितं वेदव्यासेन
लेखकस्तु शिवासुत: ।
Sir, shouldn’t the formation be vyaasaH and not vyaaso in the first verse. Again the third line should not have caturvedaani in the neuter gender. The third line of the second verse has a metrical defect in that the fifth letter is guru instead of being laghu.
दृष्टान् मन्त्रान् प्रकीर्णान् बहुकृतिनिहितान् यो विभज्यान्वगृह्णद्
भिन्नाः शाखाः प्रवृद्धा हरितदलयुता दर्शयन्नेकवृक्षात् ।
ऐतिह्यैकेन नाना वदनगतकथा यो न्यगादीद्यतीन्द्रः
तस्य व्यासस्य कुर्वे सनमनमननं सामरस्येन भूत्यै ॥
भिन्नाः हरितदलयुताः शाखाः एकस्मात् वृक्षात् प्रवृद्धाः इति दर्शयन् यथा तथा बहुकृतिनिहितान् (बहुविध-प्रयोजनार्थं स्थितान्) दृष्टान् (ऋषिभिः दृष्टान्) प्रकीर्णान् मन्त्रान् (वेदेषु) विभज्य यः अन्वगृह्णत् ; यः यतीन्द्रः एकेन ऐतिह्येन नानाः वदनगतकथाः (कर्णपरम्परयागताः कथाः) न्यगादीत् (कथितवान्) तस्य व्यासस्य, नमनेन मननं कुर्वे, सामरस्येन सह भूत्यै श्रेयसे ।
साध्वी माध्वीकमुग्धा कविविधिनमने स्रग्धरा दुग्धधारा 🙂
रसाद्रहृत्सागरपर्वहेतुः
वेदोत्पलानामपि चन्द्रतुल्यः |
अथैव नाश्चर्यमिदं न चित्रं
स पूर्णिमायां कविराट्तु जज्ञे ||
he is the cause of joy/festivities for the ocean of rasa which reside in our hearts ( ~ like moon) and he is like moon also for the blue lilies called vedas. so it is not surprising that he the king among poets and visionaries was born on a full moon day
साधुकल्पना । द्वितीयार्धं एतादृशम् अपि स्यात्:
द्वितीयको दीर्घतरप्रसारो
राकाभिजातो किल चन्द्रकोऽयं ।
“On the full moon day was born a second moon, with a much further reach.”
वयस्य,
धन्व्यवादः| तव कल्पना अपि साधुरस्ति |
harati hRudayameShaa raaghavendrasya vaaNee
मुग्धेन्दुमान्या भवदीयकन्या
कवित्वनाम्नी कमनीयधाम्नि ।
यशस्करीं शारदचन्द्रकान्तिं
सूते विचित्रं किमिवास्ति मित्र !! 🙂
काव्यादि-साहित्य-परंपराया
द्वितीय-विघ्नस्य भयं हसन् यः ।
विघ्नॆश-हस्ताक्षर-मालिकाभि-
र्न्यवारयत्तस्य धियम् स्तुवॆsहं ॥
After Valmiki’s Ramayana, there was a danger that the person attempting the second epic may not complete and cause the dreaded “dviteeya-vighna” to the literary tradition itself. Not only did Vyaasa easily overcome that by creating his magnificent epic, to dispel all possible doubt, he even got it in writing from Vighnesha himself! I salute his intellect.
Aho pratibhaanavibhootirbhavatah!!
अस्याः कल्पनायाः मूलः भवतः धियोऽपि स्तवनीयः 🙂
स्तवीमि सौधीरसुधास्रवन्ती-
मपूर्ववैचित्र्यविभावरीणाम् ।
उत्पत्तिमप्युत्त्मसुप्रभात-
प्रभूतसौन्दर्यमयीं विनूत्नाम् ॥
कृतस्य तेनैव महाबुधेन
विघ्न-प्रघातस्य हि पद्यरत्नं ।
प्रमाण-भूतं खलु भासतेऽत्र
सत्कल्पना-संभृतम् अद्वितीयम् ॥
“As a proof of the success of Vyasa efforts at breaking the vighna, we have this unequalled gem of a verse filled with great imagination” 🙂
Thanks, Mohan 🙂 Nice verse.
Thanks, Shankar and GS. As usual, Ganesh’s appreciation keeps us all inspired. Thank you.
Dear friends,
A general comment. For the benefit of the sahRdayas who are not well-versed in sanskrit please also add a summary of your verse either in english or kannada so that everyone can enjoy it
असंख्यवक्रपात्राणां महाभारतवर्तुलम्
अभुग्नव्यासमाश्रित्य महाकाव्यत्वमाप तत्
ವಕ್ರತೆಯಪಾತ್ರಗಳಿಂದಾದ ಮಹಾಭಾರತವೆಂಬವೃತ್ತವು ನೇರನಡೆಯ ವ್ಯಾಸನ(straight diameter)ನ್ನು ಆಶ್ರಯಿಸಿ ಮಹಾಕಾವ್ಯದ (fantastic form) ಕೀರ್ತಿಪಡೆಯಿತು
ತಿದ್ದುಪಡೆಗಳನ್ನು ಸೂಚಿಸಿರಿ
somanna,
adbhuta kalpane
one suggestion is to make last pAda as mahAkAvyatvamApa tat which would mean -> it (vartulam) attained mahAkAvyatva. you’ll also get a kriyApada in the form of Apa
ಧನ್ಯವಾದ ರಾಘವೇಂದ್ರ ಈ ತಿದ್ದುಪಡಿಯನ್ನು ಮರೆತಿದ್ದೆ, ತಿದ್ದಿದ್ದೇನೆ:)
कथयन् भारतं व्यासः श्रान्तस्सुप्तॊऽभवद्यदा ।
लॆखनीं न्यस्य हॆरम्बस्तूष्णीमाखुमखॆलयत्॥
कप्पिनियमहोदयस्य कर्नाटभाषायां रचितस्य पद्यस्य भावानुवादः |
The google translation tool is an interesting one. First feed some English into it and translate it to any European language. Then translate it back to English. It makes very interesting reading. In the field of Translation this is called ‘Back Translation’ and is used as a technique to verify the aptness of ‘Translation’. Here I have ‘back translated’ the verse to Kannada. I do not know the lyrics of Sri Kappiniyamahodaya, but this ‘back translation’ will vis-a-vis be mediocre by default.
ಜಯಮಂ ಪೇಳುವಾಗೊಮ್ಮೆ
ವ್ಯಾಸರ್ ನಿದ್ರಿಸೆ ಸಾಲಸರ್|
ಕಂಠತ್ಯಜಿಸಿ ವಿಘ್ನಾಂತಂ
ಮೂಗಿಲಿಕೂಡೆ ಖೇಲನಂ||
कप्पिनियमहोदयस्य मूलरचना –
ಭಾರತ ಹೇಳ್ತಾ ವ್ಯಾಸ
“ಯಾಕೋ ನಂಗ್ಸ್ವಲ್ಪಾಯಾಸ”
ಅಂತ ಹಾಗೇ ತೂಕಡಸ್ದ
ಗಣಪ ಇಲಿಯನ್ನಾಡಸ್ದ
Well, well. I take back my declaration 😉
मात्रेणैकेन संसिद्धिं प्राप्तुं पुत्र यदीच्छसि ।
व्यसनतोऽचिरान्मुक्तो व्यासनतो भव प्रिय ॥
For cheap thrills, ಇನ್ನೊಂದು ..
ತಂದೆ ಮಗನಿಗೆ ಹೇಳಿದನು – ಮಗನೇ, ಒಂದು ಮಾತ್ರದಿಂದಲೇ ನೀನು ಎಲ್ಲವನ್ನೂ ಗಳಿಸಬೇಕೆಂದು ಇಚ್ಛಿಸಿದರೆ, ಎಲೈ ನನ್ನ ಪ್ರೀತಿಪಾತ್ರನೇ, ವ್ಯಸನವನ್ನು (ಸೋಮಾರಿತನವನ್ನು) ಬೇಗ ಬಿಟ್ಟು ವ್ಯಾಸನನ್ನು ನಮಿಸು.
ಎರಡನೆಯ ಸಾಲು – ಮುಕ್ತೋದ್ಯೈವ ವ್ಯಸನತೋ ಭವ ವ್ಯಾಸನತಃ ಪ್ರಿಯ ಎಂದಿಟ್ಟರೆ ಇನ್ನಷ್ಟು ಚೆನ್ನಾಗಿ ಕೇಳುತ್ತದೆಯೇನೋ?
’ವ್ಯಸನತೋ’ ಎಂಬಲ್ಲಿ ಕೊನೆಯ ಮೂರು ಅಕ್ಷರಗಳು ಗುರ್ವಕ್ಷರಗಳಾಗಬೇಕಲ್ಲವೆ?
ಆಗಲೇಬೇಕೆಂದಿಲ್ಲ ಎಂದು ಕಾಣುತ್ತದೆ; ಉದಾಹರಣೆ – ತಪಸ್ವಾಧ್ಯಾಯನಿರತಮ್
Isn’t that rather an exception than a rule? In this instance though, I would prefer just this change: भव व्यासनतो प्रिय
Exception, but not the only one, They are plentiful – भार्गवी लोकजननी क्षीरसागरकन्यका, तं वन्दमानं रुदती माता सौमित्रिमबरवीत्, इदं हि वृत्तमुचितं कुलस्यास्य सनातनम्. The first one is from Amara, the other two are from a single sarga in Ramayana.
ಇವನ್ನು ಅನುಷ್ಟುಪ್ ರಾಗದ ವಿಶೇಷ ಪ್ರಯೋಗಗಳು ಎಂದಿಟ್ಟುಕೊಳ್ಳಬಹುದು (ಇಲ್ಲಿ ಹಾಗೇ ಒಂದು ರೂಪಕ ನುಸುಳಿಸಿದೆ:; -). )
good!
ಪ್ರಿಯ ಗಣೇಶರೆ ಹಾಗೂ ಪದ್ಯಪಾನ ಮಿತ್ರರೇ
ಸಂಸ್ಕ್ರತ ಪದ್ಯ ವಿಭಾಗ ಪ್ರಾರಂಭವಾದದ್ದು ನೋಡಿ ಸಂತಸವಾಯಿತು . ಆದರೆ ಕೆಲವೊಂದು ಅಭಿಪ್ರಾಯದಗಳು ಹಾಗೂ ನಮ್ರ ವಿನಂತಿಗಳನ್ನು ವ್ಯಕ್ತಪಡಿಸಲು ಅನುಮತಿ ಬೇಡುತ್ತೇನೆ .
೧. ಸಂಸ್ಕೃತ ಪದ್ಯಗಳನ್ನು ಬೇರೆಯಾಗಿ publish ಮಾಡುವುದರಿಂದ ನನಗೆ ಸ್ವಲ್ಪ ನಿರಾಶೆ ಆಯಿತು. ತುಂಬಾ ಪಾಂಡಿತ್ಯವಿಲ್ಲದಿರುವ ನನಗೆ ವಿವಿಧ ಪದ್ಯಗಳನ್ನು ಓದಿ ಆಸ್ವಾದಿಸಲು ಕೊಂಚ ಶಿಕ್ಷಣ ವಿವರಣೆಗಳಿದ್ದರೆ ಒಳಿತು. ಈ ಕಾರಣದಿಂದ ಕೆಳಗಿರುವ ಸಲಹೆಗಳನ್ನು consider ಮಾಡಲು ನನ್ನ ವಿನಂತಿ
೨ ಪದ್ಯಗಳನ್ನೆಲ್ಲ ( ಕನ್ನಡ, ಸಂಸ್ಕೃತ ಮತ್ತಾವ ಭಾಷೆಯಾದರೂ ಸರಿ) ಒಂದೇ ವಿಭಾಗದಲ್ಲಿ ಇರುವುದು
೩ ಬೇರೆ ಭಾಷೆಗಳ ಪದ್ಯಗಳನ್ನು ಒಮ್ಮೆ ಕನ್ನಡ ಲಿಪಿಯಲ್ಲೂ ಹಾಕಿದರೆ ಓದುವುದು ಸುಲಭ ದೇವನಾಗರಿ ಲಿಪಿಯಲ್ಲಿ ಓದುವುದು ನನ್ನಂಥವರಿಗೆ ಕಷ್ಟಸಾಧ್ಯ
೪ ಕನ್ನಡ- ಸಂಸ್ಕ್ರತಗಳೆರಡರಲ್ಲೂ ಪಾಂಡಿತ್ಯವಿರುವವರು ಆದಷ್ಟುಪದ್ಯಗಳನ್ನು ಕನ್ನಡಕ್ಕೆ ಅನುವಾದ ಮಾಡಿದರೆ ನನ್ನಂಥವರಿಗೆ ಉಪಕಾರವಾಗುವುದು
೫ ಪದ್ಯಪಾನ ಮಿತ್ರರು ಇತರ ಭಾಷೆಗಳಲ್ಲೂ ( ತೆಲುಗು ,ತಮಿಳು) ಪದ್ಯ ಬರೆದು ಕನ್ನಡೀಕರಿಸಿದರೆ ಇನ್ನೂ ಸೊಗಯಿಸುವುದು
೬ ಕನ್ನಡಕ್ಕೂ ಸಂಸ್ಕೃತಕ್ಕೂ ನಿಕಟ ಸಂಬಂಧ ಇರುವುದರಿಂದ ಕನ್ನಡ ಲಿಪಿಯಲ್ಲಿ ಸಂಸ್ಕ್ರತ ಪದ್ಯಗಳನ್ನು ಓದಿ ಅರ್ಥ ಮಾಡಿಕೊಳ್ಳುವುದು ಮತ್ತು horizon widen ಸುಲಭವಾಗುವುದು
द्रष्टारं नौम्यहं व्यासं महाभारतलेखकम्।
येनातीतस्य सारांशमद्यावधि चिरायितम्॥
Okay, let me have the torrent of corrections.
न पुत्रपौत्रमोहं न च स्वपात्रकुतूहलम्
शुकाकाशे समग्रेन्दुं वन्दे सत्यवती सुतम्
I have tried to follow the chhandas, but I am not very sure about the grammar!
What I intend to say is this “I bow to the son of satyavati, who is a full moon in the sky of poets, one who does not have any “moha” towards his biological sons or grand sons and one who is not obsessed with his own “role” in the epic”
I will be grateful if someone points out the corrections.. 🙂
With the help of corrections from GS Raghavendra, I modified the verse to:
स्वजनानां स्वपात्रस्य मोहाद्यश्च बहिस्थितः
तं चन्द्रं कविताकाशे वन्दे सत्यवतीसुतम्
प्रिय वयस्य विश्वास, पद्यमिदमनवद्यम् । अपि च भवन्मित्रस्य राघवेन्द्रस्य कौशलमपि स्तवनीयम् ।
Sir, tumbha dhanyavaadagaLu 🙂
काव्यं दिव्यं जयमतिशयं सर्वदा सुप्रसिद्धं
भीष्मद्रॊणाद्यतिरथमहायूथपानां चरित्रम् ।
कौंतॆयानां जयमपजयं कौरवाणां सुदीर्घं
वृद्धॊ व्यासः लिखितुमखिलं याचते श्रीगणॆशम् ।
Mistakes be pointed out and corrections be suggested. please.
व्यासो व्यास: स्वयमितिहास:
काव्यबुभुक्षोरतिशयग्रास: ।
व्यासोಽभ्यास: कवितोल्लास:
भारतकथनान्न: हृदि वास: ।।
Vyasa a is vyaasa (Presenter, expounder); history in himself; a wonderful, excellent food for literature hungry people ; अभ्यास: ( subject for study and research ); poetic pride; by giving us such a wonderful epic Mahabharata, is always in our hearts.
Good poem. You may want to check out these, however.
In the second Paada, in the word ‘atishaya-graasa’, the letter ‘gra’ will make the previous letter, i.e. ‘ya’ into a guru.
In the fourth paada, you have to make a sandhi and hence “naH hRudi” will become “nO hRudi”
In the fourth paada, naH is plural and hrUdi is singular. It may be ok. but consider making a sammasa and changing to something like bhaarata-kathanaat-jana-mana-vaasaH or some other on those lines.
Thanks for suggestions. I presumed the word GRASAh to be a Shithiladwitva..
Will it be alright if forth pada is changed as
भारतकथनात्चिरं हृद्वासः । ?
shithiladwitva is allowed only in kannada. not in sanskrit
प्रकीर्णशाखो वटपादपोऽयम्
कव्यग्रिमाः तस्य नभस्स्थमूलाः |
शाखासुखात् भूतलन्यस्तपादाः
व्यासस्य पोषात् परिवर्धयन्ति ||
Here I am alluding to Vyasa as a giant Banyan tree with wide-spread foliage. Its aerial roots are the great poets who took their steps onto the kavya-bhoomi from the safety of Vyasa’s arms. Nourished by the tree, they grew into master-poets.
My nANaka-dvayam: (Please suggest corrections and improvements)
यस्य कीर्ति-महाकाश-व्याप्ति-ज्ञानकुतूहलाः ।
पद-तार्क्ष्या पतिष्यन्ति व्यासं तं शरणं व्रजे ॥
I take refuge in bhagavAn vyAsa, trying to explore whose unlimited fame, words, even if they are as powerful as GaruDa, have no recourse but to fall. (tArkShya – garuDa)
कामक्षोभवहा स्मय-भ्रमरका स्पर्धा-महा-कर्दटा ।
लोभ-क्रोध-विचित्र-रेप-मकरा व्यामोह-वेलाकुला ॥
मोक्षा-मोक्ष-तट-द्वया भवनदी माया-जलापूरिता ।
तस्यां व्यासपदान् श्रुतिस्मृतियुतान् द्वीपान् भजे ज्ञानदान् ॥
(Loosely based on the famous gItA-dhyAna-shloka “bhIShma-droNa-taTA”, we have bhagavAn-vyAsa’s works to rescue us from the bhavanadI (the river of samsAra) instead of shrI-kRuShNa who rescued us from the raNanadI in the original).
Some meanings: smaya – arrogance; bhramaraka – whirlpool, spardhA – envy/competition, kardaTa – water weed, mud, repa – cruel
The river of saMsAra having bandha (amokSha) and mokSha as its banks, is filled with the water of mAyA. The bhavanadI has kAma (desire) as her turbulent flow, arrogance as her whirlpools, and envy as her great water weeds and dirt. While avarice and anger are its cruel alligators, infatuation or error in judgement form her agitated waves. In such a river, I meditate upon the knowledge-giving islands which are the foot-steps (or words or verses) of bhagavAn vyAsa that comprise shruti and smRiti,
द्वैपायनाय विहितं कवनं नमस्या-
पुष्पं समर्पितमिति प्रकटॊत्सवॆन ।
ब्रूतॆ मदीयरसना मनसा विनुन्ना
श्रीराघवेन्द्र ! मुदितोsस्मि भवत्प्रयत्नैः ॥
ब्रह्मनीरूपकृष्णाय
रूपं दत्वा स्वकाव्यया |
कृष्णं तमपरं वन्दे
स्रष्टारं स्रष्टृरेव हि ||
Idea behind the verse:
ನಿರ್ಗುಣ ನಿರಾಕಾರನಾದ ‘ಕೃಷ್ಣ’ ಎಂಬ ಬ್ರಹ್ಮ ತತ್ತ್ವಕ್ಕೆ ತನ್ನ ಕಾವ್ಯದ ಮೂಲಕ ಆಕಾರ (ರೂಪ)ವನ್ನು ನೀಡಿದ, ಸೃಷ್ಠಿಕಾರನನ್ನೇ ಸೃಷ್ಠಿ ಮಾಡಿದ, ಆ ಮತ್ತೊಬ್ಬ ಕೃಷ್ಣನಿಗೆ (ಕೃಷ್ಣದ್ವೈಪಾಯನ ವ್ಯಾಸರಿಗೆ) ನನ್ನ ನಮಸ್ಕಾರಗಳು.
The poet, who, through his poetry, gave the form ‘kRSNa’ to the formless brahma tattva, he, who is the creator of the Creator, and he, who also bears the name kRSNa, (is kRSNadavipAyana vyAsa) – my salutations to him.
3rd pAda can also be “कृष्णद्वैपायनं वन्दे”.
I am not sure if the usage of ‘दत्वा’ is right here, as, we would be expecting another verb indicating some action by vyAsa…
It is a real nice idea and better expressed too. But a few corrections are needed. The samaasa “brahmaneerUpakRSNaaya” cannot give the intended meaning that krSNa who is the very nirguNabrahma. It should be changed some thing like “neerUpa-brahama-kRSNaaya” . Howeer, such samaasa-s too are not referred by the master poets of the past. Any way, I feel that such liberties can be taken now:-)
kaavyayaa is a wrong usage as the word kaavyaM is in neutral gender. So it should be changed to some thing like “rUpaM ……svakOktiShu”. There is nothing wrong in the usage datvaa:-)
Dear Sir,
Thanks a lot for the corrections 🙂
Below is the corrected version :
नीरूपब्रह्मकृष्णाय
रूपं दत्वा स्वकोक्तिषु |
कृष्णं तमपरं वन्दे
स्रष्टारं स्रष्टृरेव हि ||
सेतुहैमाद्रिपरिधिद्वयस्पृशमृजुं तथा ।
सत्तत्त्वकेन्द्रगं व्यासं नतशीर्षः स्तवीम्यहम् ॥
परिधिद्वयस्पर्शिनी केन्द्रगा ऋजुरेखा व्यासरेखेति रेखागणितपरिभाषा ।