This pUraNa is based on the abandonment of karNa in to the waters of the great river Gangaa by the helpless and anguished Kuntee. Here her flood of tears which are naturally saline are held as a poetic reason (kaavyaliMga) for changing the waters of Gangaa.
पौगण्ड = adolescence, हरिदश्वजात = Born to Sun God.
This is a very simple pUraNa is based on well-known instance of manmathadahana. due to the extreme heat generated during kAmadahana and also due to fear of her own destruction, gangA started sweating gallons and that’s why her waters became salty.
भीष्मस्य वीरचरितान्युपवीक्ष्य दूरात्
आलिङ्गपीडनकुतूहलकामिनी मा ।
अर्चापरौरससुतेन न तेन मृष्टा
गङ्गानदी लवणवारिमयी बभूव ॥
Watching Bhishma’s heroic acts from afar, Ma Ganga once again desired his embrace. Though he worshiped her, her wish went unfulfilled. [With her tears], the waters of Ganga became salty.
Nice attempt. But tears, the most essential feature of this idea are not explicitly brought-out in the main text of the poem, which is very much desirable in such samasyaapUraNa-s. And also the word “aashlESha” would better replace “aaliMga”. Even the word “mRShTaa” does not fit well with the context.
A real good attempt. But needs a few corrections. ರಜಸಾ is the right word. Though ಅದ್ರಿತನಯಾಪ is grammatically correct, it is better to avoid such unpleasant constructions. Better replace it by ಮಾಧುರ್ಯಮೀಶ್ವರಜಟಾಪಟಲೇಷು ನೈವ. The last line can be recast as “………………….ಮುನಿನಾ ತದನೇನ ನೂನಂ”
अङ्गारदारुखनितैलविदाहनेन
ह्यत्यन्तवर्धनमहो जगदुष्णतायाः ।
वङ्गे समुद्रसरितॊः मिलनप्रदेशे
गङ्गानदी लवणवारिमयी बभूव ॥ (इति २१००-तमे वर्षे केचन वदेयुः यतः जगदुष्णताधिक्यकारणात् समुद्रः उद्ध्रियते दक्षिणध्रुवादिहिमपर्वतानां जलीभवनकृतजलाधिक्येन – sea-level rise caused by glacial melt as a result of global warming caused by fossil fuel burning)
The first verse needs some correction as the river is gangaa was/is not flowing by the city of ayOdhyaa. But the second verse is a nice example of svabhaavOkti; bewilderingly realistic:-(
Well, tamasA is close enough (a day’s walk?) for the people of Ayodhya who followed Rama to get there at the end of the first day of vanavAsa? I had in mind
evaM vikroshatAM teShAM dvijAtInAM nivartane|
dadRushe tamasA tatra vArayantIva rAghavam||
notable also for Valimki’s rare and indirect presence.
I really appreciate your hold on the minor details of raamaayaNa. But even one hundredth of this effort would have been sufficient to improvise the samasyaa-pUraNa that you have accomplished:-)
Thanks for pointing it out! maps.google.com shows it is about 160 km from Ayodhya to the nearest point on the river Ganga. So, ignoring topography and using अतिशयोक्ति —
रामो यदा दशरथेन विवासितोऽभूत्
साकेतवासिनयनाश्रुजलप्रवाहैः ।
भूरिस्रुतैः गतदशाधिकयोजनैस्सा
गङ्गानदी लवणवारिमयी बभूव ॥
Unable to make the meaning of this verse in spite of explanation. “jaTaa” is feminine and hence “jaTaat” is a wrong usage. Why is this “bhO” and who is addressed here? It is better to avoid such paadapUraNa-s as they contribute very little to the poem.
सेतोर्निबन्धसमये हरिसेवनार्थम्
सामुद्रिकैः सविनयं लवणाङ्कपादैः ।
तीर्णा प्रणम्य विकलाङ्कपदप्रदात्री (or तीर्णा प्रणम्य तत अङ्घ्रिकलङ्कहन्त्री to make it more explicit)
गङ्गानदी लवणवारिमयी बभूव ॥
Another attempt by a novice — During the Setu bandhana, many people including those who reside by the seas desired to come and serve Rama. These sea-faring people, with salt marking their feet, saluted and crossed Ganga, who cleansed their feet and became salty in the process.
Dear Ajit sir, I think there is some link missing when you say harisEvanArthaM ….. sAmudrikaih… as we don’t get to know what they did for serving Rama. Shall we make it as harikAryabaddhaih as to link it to next words?
Also teerNA praNamya – is it correct when we put it in passive voice? Shouldn’t be something like praNamitaa tathaa cha teerNa grammatically?
Thank you. I like your first suggestion. I had thought of sevanArtham or darshanArtham in a general sense.
Regarding praNamya — To the best of my knowledge, lyabanta can be used in karmaNi or kartari … or the sentence fragments can be in different voices. I believe the construction “sAmudrikaiH praNamya ga~Ngaanadii tiirNaa” is grammatically correct. Whether or not it is shrutikaTu is a different matter that I leave to the shrotRgaNa 🙂
Namaste shrutipriya, we should mandatorily have yati at the end of each line in Sanskrit, isn’t it? Also second line is missing chhandas with a laghu in the beginning.
Seeing his wife coming from the snowy mountains, bashful and white (and hence weak) because of the pain of separation, the roaring ocean embraced her heartily, because of which the river gangA became salty.
So delighting style, content and text!
Couple of doubts – Can we use हिमशैल समागतां to indicate Ganga coming out of Himalaya? Wont it mean joining Himalaya? Also please give the split of विरहवेदययेव
olle parihaara…Just a couple of comments….
हिमशैलसमागतां should be a samastapada i think…
And, maybe you meant वेदनयेव and not वेदययेव
Also, in the third paada, instead of सलज्जां you can probably use a keelaka which would link the final paada in a continuum.
For example, यदैषा
My two cents for what they are worth.
स्वॆदप्रसिक्तमनुजाः शतशः सहस्राः
स्नान्त्येव प्रत्यहमहो न तथापि सैषा ।
गङ्गानदी लवणवारिमयी बभूव
सारात्मनां हि चरितं मधुरं नितान्तम् ॥
Even though hundreds of thousands bathe in the Ganges everyday, washing their sweat into the river, the Ganges has never become salty. The character of great ones is always sweet, is it not?
Was it not because of the excessively cruel orders of Aurangzeb that the holy complex of Lord Vishwanatha filled with rivers of blood belonging to Cows and Brahmins which in turn made the Ganges salty?
Thanks Maams 🙂
You just introduced me to the last detail 🙂
A few corrections…..with your kind permission 🙂
Last line of shaardula chhandas is broken.
दूयते can be replaced by नॊ चेत्
In the anushTub, last paada would probably sound better if it goes like
सखे तुष्टॊऽस्मि साम्प्रतम् ॥
Think about it. Maybe Ganesh sir and you can let me know if i am right here.
गोब्राह्मणास्रसरितःप्रववुस्तदेषा
Is a better version as ससृजुः means created and this would imply that “the bloody rivers them selves created” and not “they were created.”
In the verse of G S a correction is needed: …….धारणपटुः पर्यायतोsमिन् क्षणे. Also भोः is the correct form and not just bhO.
Any way, the verses of both Vasu and Bond are fine.
Thanks for the wonderful feedback.
And the two verses you have composed in my welcome beat anything that i have composed here 🙂
Particularly loved the जडिमक्ष्वेडस्य निह्नुत्या
Upon seeing her son, the kurupitAmaha, weaponless, wounded in the battle and sleeping on a bed of arrows, her own tears born out of intense grief, made the waters of ganga river salty
The verse is neat but for the one phrase “shOkaatirEka-janitaiH” as it should have been in panchamee vibhakti so as to become an adjective to “nija-baaShpayOgaat”. Hence it can be changed to “shOkaatirEkavikalaa” so that this would become an adjective to gangaa it self.
नानाविधानि लवणान्युपयोजितानि
क्षेत्रेषु तत्परिसरे कृषिवर्धनाय ।
वृष्टिस्तु तानि महती सरितं निनाय
गङ्गानदी लवणवारिमयी बभूव ॥
बहुसामयिकं पद्यं पूरितं भवता हितम्।
रामप्रिय महाभाग प्रियमेव सचेतसाम्॥
पौगण्डचापलहता हरिदश्वजातं
कुन्ती विसृज्य विवशा तनयं रुदन्ती।
दुःखाश्रुनिर्भरझरीं प्रमुमोच येन
गङ्गानदी लवणवारिमयी बभूव॥
This pUraNa is based on the abandonment of karNa in to the waters of the great river Gangaa by the helpless and anguished Kuntee. Here her flood of tears which are naturally saline are held as a poetic reason (kaavyaliMga) for changing the waters of Gangaa.
पौगण्ड = adolescence, हरिदश्वजात = Born to Sun God.
Ganesh Sir,
Most poetic pooraNa using that lofty ideal of Indian womanhood, Kunti.
रागॆतरः क इह पूरणपारदृश्वा ?
मारप्रहारसमये हरनेत्रजन्म-
क्रोधाग्निजाततपनात् भयविह्वलायाः| (गङ्गायाः)
स्वेदाम्बुराशिरमितो तु पपात यस्माद्-
गङ्गानदी लवणवारिमयी बभूव॥
This is a very simple pUraNa is based on well-known instance of manmathadahana. due to the extreme heat generated during kAmadahana and also due to fear of her own destruction, gangA started sweating gallons and that’s why her waters became salty.
waiting for corrections
अत्यन्तमुत्तमतया परिपूरितेयं
काव्योचितेन विधिना भवता समस्या।
वक्रोक्तिमेव सकलो रसिकप्रपञ्चः
प्रत्येति पूर्णसुषमाभिमिखीक्रियार्थम्॥
धन्योस्मि राग! कविराड्! भवतः प्रशस्त्या
भीष्मस्य वीरचरितान्युपवीक्ष्य दूरात्
आलिङ्गपीडनकुतूहलकामिनी मा ।
अर्चापरौरससुतेन न तेन मृष्टा
गङ्गानदी लवणवारिमयी बभूव ॥
Watching Bhishma’s heroic acts from afar, Ma Ganga once again desired his embrace. Though he worshiped her, her wish went unfulfilled. [With her tears], the waters of Ganga became salty.
Nice attempt. But tears, the most essential feature of this idea are not explicitly brought-out in the main text of the poem, which is very much desirable in such samasyaapUraNa-s. And also the word “aashlESha” would better replace “aaliMga”. Even the word “mRShTaa” does not fit well with the context.
Thank you for humouring my childish attempt and providing wonderful guidance.
ತದ್ವಿಷ್ಣುಪಾದರಜಸೋsಪಿ ನ ಲುಪ್ತಮಸ್ಯಾಃ
ಮಾಧುರ್ಯಮದ್ರಿತನಯಾಪಜಟಾಸು ನೈವ
ಮುಕ್ತಾ ತು ಜಹ್ನು ಮುನಿನಾ ತದಿಯ೦ ಸಮೇಹ೦
ಗ೦ಗಾನದೀ ಲವಣವಾರಿಮಯೀ ಬಭೂವ
A real good attempt. But needs a few corrections. ರಜಸಾ is the right word. Though ಅದ್ರಿತನಯಾಪ is grammatically correct, it is better to avoid such unpleasant constructions. Better replace it by ಮಾಧುರ್ಯಮೀಶ್ವರಜಟಾಪಟಲೇಷು ನೈವ. The last line can be recast as “………………….ಮುನಿನಾ ತದನೇನ ನೂನಂ”
Thank you so much sir!
ಲಕ್ಷ್ಮೀ ಸಮುದ್ರತನಯಾ ಹರಿಪಾದರಕ್ತಾ
ಬದ್ಧೋ ಹಿಮಾ೦ಶುರಗಜಾಪಜಟಾವನೇ ಚ
ಏತದ್ದ್ವಯಸ್ಯ ಸಹವಾಸವಿಧೌ ವಹ೦ತೀ
ಗ೦ಗಾನದೀ ಲವಣವಾರಿಮಯೀ ಬಭೂವ
ಲಕ್ಷ್ಮಿ ಮತ್ತು ಚ೦ದ್ರ ಇಬ್ಬರೂ ಉಪ್ಪುಪ್ಪಾಗಿರುವರಾದ್ದರಿ೦ದ…
This is also a very good idea. Here again a few corrections:
…………………………………………..
ಬದ್ಧಸ್ಸುಧಾಂಶುರಪಿ ಶರ್ವಜಟಾಟವೀಷು |
……………..ಸಹವಾಸವಶಾದಿವಾರಾತ್
………………………………………….||
(ಆರಾತ್ = Quickly)
ಹೈಮಾಂತರಂಗದೊಳ ನೀರಸಪಾತ್ರದಿಂ ತಾಂ
ಭೂಮಿಪ್ರದೇಶಕಟುವನ್ನುಗುಳುತ್ತೆ ಕಾರ್ಶ್ಯಳ್|
ಸಾಮಿಂದೆ ಸ್ವಾದುಜಲರಾಶಿಯ ಸೇರಿ ಶೀಘ್ರಂ
ಹೇಮಾಂಗಿಯಳ್ ಲವಣಪೂರ್ಣಳುಮಾದಳೀಗಳ್||
ಎರಡನೆಯ ಪಾದಕ್ಕೆ ಅರ್ಥವಿವರಣೆ ಅಗತ್ಯ: (ಸ್ವಾದರಹಿತ ಹಿಮಾಲಯದಿಂದ ಇಳಿದಮೇಲೆ,) ತಿಕ್ತವಾದ ವಿವಿಧ ಭೂಭಾಗಗಳಲ್ಲಿ ಸಾಗುವಾಗ, ಉಂಡ ಕಹಿಯನ್ನು ಅಲ್ಲಲ್ಲಿ ಉಗುಳಿ ಉಗುಳಿ ಸಮುದ್ರವನ್ನು ಸೇರುವಹೊತ್ತಿಗೆ ಬಡಕಲಾಗಿ…
Dear Prasaadu, this needs lot of corrections. Let me suggest them tomorrow.
Thanks. I have made some corrections. I will confer with you today.
PS: ಹೇಮಾಂಗಿ ಎಂಬುದು ಸ್ವರ್ಣದೀ ಎಂಬುದರ ತಪ್ಪುಗ್ರಹಿಕೆಯ ಸರಿಯಾದ ಅನುವಾದ! ಪುನಾರಚಿಸುವೆ.
ಮಾಧ್ವೀ ಸದೈವ ಹರಿಪಾದಸರೋಜಜಾತಾ
ಸ್ವರ್ವಾಹಿನೀ, ಹರಜಟಾವಿನಿವಾಸಸೌಖ್ಯಾ
ಪಶ್ಚಾದ್ರಸಾತಲಪಥೇ ಶರಧಿಪ್ರಯಾಣಾತ್
ಗ೦ಗಾನದೀ ಲವಣವಾರಿಮಯೀ ಬಭೂವ
3rd line needs to be trimmed by three letters
Thanks, corrected.
रामो यदा दशरथेन विवासितोऽभूत्
सौमित्रिजानकियुतस्स वनं जगाम ।
साकेतवासिनयनाश्रुजलप्रवाहैः
गङ्गानदी लवणवारिमयी बभूव ॥
अङ्गारदारुखनितैलविदाहनेन
ह्यत्यन्तवर्धनमहो जगदुष्णतायाः ।
वङ्गे समुद्रसरितॊः मिलनप्रदेशे
गङ्गानदी लवणवारिमयी बभूव ॥ (इति २१००-तमे वर्षे केचन वदेयुः यतः जगदुष्णताधिक्यकारणात् समुद्रः उद्ध्रियते दक्षिणध्रुवादिहिमपर्वतानां जलीभवनकृतजलाधिक्येन – sea-level rise caused by glacial melt as a result of global warming caused by fossil fuel burning)
The first verse needs some correction as the river is gangaa was/is not flowing by the city of ayOdhyaa. But the second verse is a nice example of svabhaavOkti; bewilderingly realistic:-(
Perhaps what was meant was that the waters of tamasA, flooded by tear drops of the people of Ayodhya, joined Ganga and made that salty too:)
Alas! even now the idea is wrong as tamasaa is not flowing near AyOdhya. It is sarayU that flows by it:-)
Well, tamasA is close enough (a day’s walk?) for the people of Ayodhya who followed Rama to get there at the end of the first day of vanavAsa? I had in mind
evaM vikroshatAM teShAM dvijAtInAM nivartane|
dadRushe tamasA tatra vArayantIva rAghavam||
notable also for Valimki’s rare and indirect presence.
I really appreciate your hold on the minor details of raamaayaNa. But even one hundredth of this effort would have been sufficient to improvise the samasyaa-pUraNa that you have accomplished:-)
Thanks for pointing it out! maps.google.com shows it is about 160 km from Ayodhya to the nearest point on the river Ganga. So, ignoring topography and using अतिशयोक्ति —
रामो यदा दशरथेन विवासितोऽभूत्
साकेतवासिनयनाश्रुजलप्रवाहैः ।
भूरिस्रुतैः गतदशाधिकयोजनैस्सा
गङ्गानदी लवणवारिमयी बभूव ॥
सा चञ्चला हरजटाद् बहिरागता भो
हैमाचलादपि निरन्तरमाप नाशम् ।
स्याद्भारतीयजनताहृदयैकलोला ! ?
गङ्गानदी लवणवारिमयी बभूव ॥
सा चञ्चला हरजटाद् बहिरागता भो
हैमाचलादपि निरन्तरमाप नाशम् ।
स्याद्भारतीयजनताहृदयैकलोला ! ?
गङ्गानदी लवणवारिमयी बभूव ॥
समुद्रे लवणजलं प्रविवेश इत्यर्थः
Unable to make the meaning of this verse in spite of explanation. “jaTaa” is feminine and hence “jaTaat” is a wrong usage. Why is this “bhO” and who is addressed here? It is better to avoid such paadapUraNa-s as they contribute very little to the poem.
astu aachaaryaa: krupaya kshaamyanthu itha:param vidhaasysamaanaprayatneshu avadhaanavaan bhavishyaami
सेतोर्निबन्धसमये हरिसेवनार्थम्
सामुद्रिकैः सविनयं लवणाङ्कपादैः ।
तीर्णा प्रणम्य विकलाङ्कपदप्रदात्री (or तीर्णा प्रणम्य तत अङ्घ्रिकलङ्कहन्त्री to make it more explicit)
गङ्गानदी लवणवारिमयी बभूव ॥
Another attempt by a novice — During the Setu bandhana, many people including those who reside by the seas desired to come and serve Rama. These sea-faring people, with salt marking their feet, saluted and crossed Ganga, who cleansed their feet and became salty in the process.
Dear Ajit sir, I think there is some link missing when you say harisEvanArthaM ….. sAmudrikaih… as we don’t get to know what they did for serving Rama. Shall we make it as harikAryabaddhaih as to link it to next words?
Also teerNA praNamya – is it correct when we put it in passive voice? Shouldn’t be something like praNamitaa tathaa cha teerNa grammatically?
savinayam praNamya,
Thank you. I like your first suggestion. I had thought of sevanArtham or darshanArtham in a general sense.
Regarding praNamya — To the best of my knowledge, lyabanta can be used in karmaNi or kartari … or the sentence fragments can be in different voices. I believe the construction “sAmudrikaiH praNamya ga~Ngaanadii tiirNaa” is grammatically correct. Whether or not it is shrutikaTu is a different matter that I leave to the shrotRgaNa 🙂
ಇದೇ ತಾನೆ ಮ೦ಟಪ ಉಪಾಧ್ಯಾಯರವರ ಅದ್ಭುತರಮ್ಯವಾದ ಯಕ್ಷಗಾನವನ್ನು ನೋಡಿ ಬ೦ದು ಹೊಳೆದದ್ದು 🙂
ಸ್ವರ್ನಾಟ್ಯಮ೦ಟಪವರೇ ಕೃತಯಕ್ಷಗಾನಾತ್
ಗ೦ಧರ್ವಯಕ್ಷನಟವರ್ಗಸಮಾಕುಲಸ್ಯ
ಸ್ವೇದೋ ಯಯಾ ಪರಿಹೃತೋ ಸುರಲೋಕಗೈಷಾ
ಗ೦ಗಾನದೀ ಲವಣವಾರಿಮಯೀ ಬಭೂವ
शौरेः पदाज्जववती दिव उद्गता भू-
मिं वेगतोऽर्णवमवाप्य समुद्रताञ्च ।
अक्षामयञ्जलधरः पुनराप्तवान्ता-
ङ्गङ्गानदी लवणवारिमयी बभूव ॥
द्वितीयपादे किञ्चित्परिवर्तनम्
शौरेः पदाज्जववती दिव उद्गता भू-
मिं वङ्गदेशमतिहाय समुद्रमाप्ता ।
अक्षामयञ्जलधरः पुनराप्तवान्ता-
ङ्गङ्गानदी लवणवारिमयी बभूव ॥
Namaste shrutipriya, we should mandatorily have yati at the end of each line in Sanskrit, isn’t it? Also second line is missing chhandas with a laghu in the beginning.
Yes. In sanskrit, there has to be a yati at the end of each paada.
That apart, the chhandas is fine in the second paada.
ರತ್ನಾಕರಸ್ಯ ಸಹಯೋಗಸುಯೋಗಕಾಮಾ
ತತ್ಪ್ರೀತಿವರ್ಧನಮಪೇಕ್ಷ್ಯ ಗುಣಾದಿಕೇಷು
ತಸ್ಯೋಪಮಾ ಹಿ ಭವಿತು೦ ಸ್ವರುಚೀ೦ ವಿಹಾಯ
ಗ೦ಗಾನದೀ ಲವಣವಾರಿಮಯೀ ಬಭೂವ
ತುಂಬ ಚೆನ್ನಾಗಿದೆ.
ಧನ್ಯವಾದಗಳು 🙂
Idea is good and novel. But needs lot of corrections. We shall discuss these in the class.
Sorry…this comment is for your earlier verse. this is good
कान्तां विलोक्य हिमशैल समागतां तां
आपाण्डुरां विरहवेदययेव तप्तां |
रम्भोर्णवः परिररम्भ सतीं सलज्जां
गंगानदी लवणवारिमयी बभूव ||
Seeing his wife coming from the snowy mountains, bashful and white (and hence weak) because of the pain of separation, the roaring ocean embraced her heartily, because of which the river gangA became salty.
So delighting style, content and text!
Couple of doubts – Can we use हिमशैल समागतां to indicate Ganga coming out of Himalaya? Wont it mean joining Himalaya? Also please give the split of विरहवेदययेव
नीलकण्ठवर्य, भवदभिनन्दनार्थं धन्यवादाः ।
हन्त ! ‘विरहवेदनया’ इति वक्तुकामया मया टङ्कनदोषः कृतः ।
कान्तां विलोक्य हिमशैलसमागतां तां
आपाण्डुरां विरहवेदनयेव तप्तां
रम्भोर्णवः परिररम्भ सतीं सलज्जां
गंगानदी लवणवारिमयी बभूव
अपि च, हिमशैलात् समागता हिमशैलसमागता इति पञ्चमी-तत्पुरुष-समासः भवितुमर्हति ननु ।
Srilalitha Avare,
olle parihaara…Just a couple of comments….
हिमशैलसमागतां should be a samastapada i think…
And, maybe you meant वेदनयेव and not वेदययेव
Also, in the third paada, instead of सलज्जां you can probably use a keelaka which would link the final paada in a continuum.
For example, यदैषा
My two cents for what they are worth.
Vasuki, Thanks for the comments. The keelaka that you have suggested is very nice; I will keep it in mind.
स्वॆदप्रसिक्तमनुजाः शतशः सहस्राः
स्नान्त्येव प्रत्यहमहो न तथापि सैषा ।
गङ्गानदी लवणवारिमयी बभूव
सारात्मनां हि चरितं मधुरं नितान्तम् ॥
Even though hundreds of thousands bathe in the Ganges everyday, washing their sweat into the river, the Ganges has never become salty. The character of great ones is always sweet, is it not?
Correction to the first part of second paada
स्वॆदप्रसिक्तमनुजाः शतशः सहस्राः
स्नान्त्येव नित्यमसकृन्न तथापि सैषा ।
गङ्गानदी लवणवारिमयी बभूव
सारात्मनां हि चरितं मधुरं नितान्तम् ॥
No change in meaning
Really nice one and novel 🙂
Really nice one and novel 🙂
Last line is such an appealing one…
Thanks…
One more correction….the first paada should be सहस्रं, not सहस्राः
Thanks to Ganesh sir for pointing it out.
औरङ्गजॆबभृशनिर्घृणशासनाद्धि
श्रीविश्वनाथशुभदॆवकुलाङ्गणेषु ।
गॊब्राह्मणास्रसरितः ससृजुर्तदैषा
गङ्गानदी लवणवारिमयी बभूव ॥
Was it not because of the excessively cruel orders of Aurangzeb that the holy complex of Lord Vishwanatha filled with rivers of blood belonging to Cows and Brahmins which in turn made the Ganges salty?
हे भोगीन्द्र कथं तवात्र चरणास्सद्यःप्रबुद्धो हरिः?
प्राप्तो वा क्षितिभारधारणपटुं पर्यायमस्मिन् क्षणेप्राप्तो वा क्षितिभारधारणपटुः पर्यायतोऽस्मिन् क्षणे ?
यात्वा त्वां लघुतां मुमोच भुवने लम्बोदरस्सम्भ्रमे ?
द्यूते खेलनतत्परेण रहसि त्वं शंभुना प्रेषितः ? 😛
अस्ति वा नास्ति वा हेतुर्दर्शनाय तवाद्य
भोभोः |त्वां दृष्ट्वा पद्यपानेऽस्मिन्
तुष्टोस्मि सांप्रतंसखे तुष्टोस्मि सांप्रतम् || 😀maams welcome 😀
I hope I’ve conveyed it properly, corrections are welcome if any 🙂
Thanks Maams 🙂
You just introduced me to the last detail 🙂
A few corrections…..with your kind permission 🙂
Last line of shaardula chhandas is broken.
दूयते can be replaced by नॊ चेत्
In the anushTub, last paada would probably sound better if it goes like
सखे तुष्टॊऽस्मि साम्प्रतम् ॥
Think about it. Maybe Ganesh sir and you can let me know if i am right here.
राघवॆन्द्रानुयायीह भॊगीन्द्रांशसुसम्भवः ।
पद्यकान्तारयात्रायां चित्रमत्र सखे किमु ॥
last line is actually dyUte (well-known puranic motif of shiva-pArvati involved in diceplay) not dUyate.
thanks for the padya 🙂
Oh great 🙂
Really good one then 🙂
I take back my suggestions…
Also, loved the pun in चरणाः
गोब्राह्मणास्रसरितःप्रववुस्तदेषा
Is a better version as ससृजुः means created and this would imply that “the bloody rivers them selves created” and not “they were created.”
In the verse of G S a correction is needed: …….धारणपटुः पर्यायतोsमिन् क्षणे. Also भोः is the correct form and not just bhO.
Any way, the verses of both Vasu and Bond are fine.
संसाराम्बुधिमथने
मग्नेन महालसेन वासुकिना।
पद्यामृतमानीतं
जडिमक्ष्वेडस्य निह्नुत्या (nihnutyaa)
(Don’t miss the sabhanga-shlESha in mahaa+lasa(lasati iti) and mhaa+alasa 🙂 🙂
“पद्यपान”रसकन्धिमन्थने
देवदानवसमूहयोजने।
वत्सरत्रितयपूरणावधौ
वासुकिर्विशति मन्थरज्जुकः!! 🙂
@Vasu,
thanks 🙂
even I agree sakhe tushTosmi sAmpratam sounds better will change that.
@Ganesh,
Thanks for the corrections and appreciation. will do the changes suggested.
Ganesh Sir,
Thanks for the wonderful feedback.
And the two verses you have composed in my welcome beat anything that i have composed here 🙂
Particularly loved the जडिमक्ष्वेडस्य निह्नुत्या
अनुगृहीतॊऽस्मि
दृष्ट्वा सुतं कुरुपितामहमस्त्रहीनं
युद्धे क्षतं शरमये शयने शयानम् |
शोकातिरेकजनितैः निजबाष्पयोगात्
गङ्गानदी लवणवारिमयी बभूव ||
Upon seeing her son, the kurupitAmaha, weaponless, wounded in the battle and sleeping on a bed of arrows, her own tears born out of intense grief, made the waters of ganga river salty
The verse is neat but for the one phrase “shOkaatirEka-janitaiH” as it should have been in panchamee vibhakti so as to become an adjective to “nija-baaShpayOgaat”. Hence it can be changed to “shOkaatirEkavikalaa” so that this would become an adjective to gangaa it self.
kindly explain arya virutham
Please call me some times in the afternoons at around 2.30 PM (ISD). I shall explain orally as it needs greater explanation. My cell number 9449089898