Motivation -- There is Hope!

प्रयासः

Prayaasa — Strive

स्वैरम् प्रैरम् संस्कृत पद्यम्

A motivational Sanskrit song urging us to rise, strive, and persevere. Through vivid imagery of the determined ant, the brave fisherman, and the guiding guru, these verses remind us that nothing is impossible for a mind filled with faith and effort.

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श्लोक १

याहि यासनीयम् एव यात्यम् कार्यम् भोः अन्यथा तु हासनीयताम् हि यासि त्वम् ॥ प्रयासि यासि त्वम्

Come on, get up! Let's go. A ton great work has to be done. Otherwise, people will surely laugh at you (sulking like this)! So get up and go!! You will reach there!

श्लोक २

नैव कष्टम् सर्वम् चैव सौख्यदायकम् । मैव यत्नम् त्याज्यम् वृथा मुघा मन्यस्व ॥

Not everything in this world is an ordeal nor is it all fun and games. But don't also believe that all efforts will go in vain. Don't ever give up.

श्लोक ३

यास्यता नरेण देवता हि लभ्या भोः भ्रातर् एहि साकम् कार्यम् साधयाव द्राक् ।। स्वसस् साधयाव द्राक्

For a human, putting in determined efforts can rise to the status of God. Come on brother. Let's work together towards our goals. Come on sis! Let's achieve together.

श्लोक ४

मा जहीहि मा व्यथिष्ठा मा च कम्पय । मा जहि त्वम् मा शुचस् त्वम् मा च रोदय ॥ इतरान् मा रोधय

Do not give up. Do not grieve. Do not be frightened. Do not kill. Do not worry. Do not make others cry. And do not obstruct others (in their progress).

श्लोक ५

मा मामादे भूयाद् भौमो भवाँश् च स्मर । मा मे मान्यतास्तु काचित् कृत्त्रिमा क्वचित् ॥

Do not be in the "high" of wealth, for you belong to this earth. Remember this always. Let there not be any praise of any sort, for I have come to know that it is usually flattery.

श्लोक ६

शर्करां वहत् पिपीलकम् प्रपश्य रे । मानसस्य नास्त्यसाध्यम् चिन्तयित्वैवम् । रोहति प्ररोहति त्मनाऽऽत्मना सदा पातिकासु भित्तिकासु विश्वस्तो अयम् ॥ किल विश्रब्धो अयम् ।

Man, learn from that little ant climbing up the wall with a crystal of sugar. It thinks to itself, "There is nothing impossible for the mind". It climbs. It treks. It falls. It climbs again with all its heart each time, despite the walls being ever slippery. Oh, this little thing is truly hopeful and confident. Is it not?

श्लोक ७

विश्वेऽश्वत्थे विश्वासो हि विद्येत न किम्? विश्रब्धस्य मानुषस्य मानसम् अहो ! समम् , नास्ति तेन यस्य मनस् त्यादृशम् वरम् तुल्यम् केन क्रियेताहो श्रद् दधानास्य॥ अहो श्रद् दधानस्य !

Should there not be some hope in this hopeless ephemeral world? Wow the mind of the human who manages to still have this faith (in oneself)! Surely, there is no greater object of comparison in this world than such a Mind - full of faith. Surely, with what shall I compare?

श्लोक ८

लक्षिता नु शुक्तिर् अनेन धीवरेण रक्षितस्य तस्य धान्यशेषस्य ह किम् ? मज्जते निमज्जते वराय नमस्ते लभ्यते नु मौक्तिकम् अगाध सागरे ॥ रे अगाध सागरे ।

A fisherman spots an oyster. Has he an amassed bag of rice (as a means of secured future)? Nay, yet he plunges into the abysmal depths of the vast ocean. Does he not then get the pearl, he had desired? Salutations to this brave man's repeated efforts. Salutations!

श्लोक ९

क्रीडाङ्गणम् हित्वाऽऽ लस्यम् लष्यताम् विभो: पर्वतस्य शीर्ष यावच् चालनीयम् हो यानमेतम् कायम् रथम् मत्वाऽऽ रोहतात् , मार्ग दर्शनार्थम् एव विद्यते गुरुः ॥

Get up. Stop being lazy. Come out of your little playground. Strive for the higher. You have a colossal mountain to climb. You have to get to the summit. Thinking of your body as a vehicle, drive this chariot. And Rise. You have the Guru guiding you….

❀ ❀ ❀

श्लोक १०

हो हो वर्तते गुरुर् , हो हो भासते गुरुर् , हो हो दीप्यते गुरुर् , हो हो ह्लादते गुरुर् , हो हो मोदते गुरुर्..

…the Guru who exists for you, who shines for you, who toils for you, who is happy for you, who revels in joy, when you grow!

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Samskrta BudbudaaH | संस्कृत बुद्बुदाः

From the collection by Sudarshan Ravi

"संस्कृत नन्दिनी" YouTube Channel

Lyrics and free translation: Sudarshana

Singer: Darshana Kamte | Tabla: Sujaya V Kulkarni

Special thanks to Suchitra, for providing the ambience for recording

Achyutam Keshavam

अच्युतं केशवम्

Achyutam Keshavam

A devotional composition invoking Lord Vishnu through his sacred names — Achyuta, Keshava, Krishna, Damodara, Rama, and Narayana. The verses celebrate the divine presence and remind us that the Lord comes to all who call upon him with sincere devotion, just as he visited Meerabai, the tribal woman Shabari, mother Yashoda, and the Gopis.

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अच्युतं केशवं कृष्ण दामोदरम्।

राम नारायणं जानकीवल्लभम्।।

केन कथ्यते भगवांस्तु नागच्छति । मीरास्वस्रीदृशी त्वं न निमन्त्रयेः ।।१

केन कथ्यते भगवान् न खादिष्यति। भिल्लशबर्या समं त्वं न भोजयसि।।२

केन कथ्यते भगवान् न निद्रास्यति। मायशोदासमं त्वं न निद्रापयेः।।३

केन कथ्यते भगवान् न नर्तिष्यति । गोपीभिस् तुल्यका त्वं न नर्तयसि।।४

कृष्णगोविन्द गोपाल नामानि भोः। गायं गायं च कर्माणि कुर्वन्त्वहो।।५

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Samskrta BudbudaaH | संस्कृत बुद्बुदाः

From the collection by Sudarshan Ravi

"संस्कृत नन्दिनी" YouTube Channel

Tatsama and Cognates

तत्सम तद्भव

Tatsama Tadbhava — Cognate Words

A fascinating collection exploring the linguistic journey of Sanskrit words as they evolved into modern Indian languages and even influenced European tongues. These cognates reveal the deep connections between Sanskrit and languages across the world, from Kannada and Hindi to Latin, Greek, and English.

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तायृ — taayi (Kannada)

तन्त्र् — tande

ऊर् (Uur) — पूर्

मृत्ति — "mitti" Hindi

तुरन्त — तुरण् hindi

बिन्दु — Bindii

पृच्छ — पूछ्

पारिति — party

सामि — Semi / hemi

मेदुर — Medu

कण निमीलने — Kannu, kaanu

पिञ्ज पिङ्कः — Pink, paint पिङ्क्ते

सौर — solar

ऊर्जा — energy

रथ्या — Raste, raaste

आस् — Ass, are

पेसः — Pace

विलास — villa

आस — Ass

चिल्लनम् — चिल्लाना

द्वि — di/bi, त्रि — tri/three, पञ्च — pent, षष् — six/sex/hex

सप्त — septa/hepta, अष्ट — octa/eight, नव — nona/no, दश — deca

षष्टि — sixty, षष्ठी — sexti

ष्टीम/ष्टिम — steam

रोरूयते रोरू — Roar

एकत्र — इकट्टा

तनु तनीयस् — thin, तन्

भ्रू — Eyebrow (brow)

टीका — Critique

वह्नि — banni (Kannada)

देव — Latin: deus, Greek: theos

लोक — Look (lokate)

कलत्रम् — spouse

हेठ — Hate

ग्लौ — Globe

मल्ल — Mele combat

त्रसित्रम् — alarms

स्नायु — sinew

घोर — gore

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Samskrta BudbudaaH | संस्कृत बुद्बुदाः

From the collection by Sudarshan Ravi

"संस्कृत नन्दिनी" YouTube Channel

Friends reunite

नाटकम्

Naatakam — Skit: A Reunion of Two Friends

द्वयोर् मित्रयोः सत्सङ्गः

A humorous Sanskrit skit depicting the reunion of two friends, Darshana and Sudarshana, after twenty long years. What begins as a heartfelt catching-up session soon reveals the trials and tribulations of married life, noisy neighbors, and the ironies of fate — culminating in a surprising twist that brings laughter and nostalgia together.

❀ ❀ ❀

दर्शना — द सुदर्शनः — सु
बहुभ्यो वर्षेभ्यः मिलितौ स्नेहितौ ।
(Two friends meeting after many years.)

◆ ◆ ◆

द —

अहो मित्र सुदर्शन । नमस्ते भोः । कथमसि .२०वर्षेभ्यः मिलितः । कुशली अ......

सु —

आम् आम् । मम सौख्यं देवेनापि बाधितुम् अशक्यम् । त्वम् कथम् असि ?

द —

एवम् । शृणु । अहमपि कुशलिनी एव । किन्तु यावत् त्वम् सुखी तावत् नास्मि ।

सु —

किमर्थम्

द —

यतः मम विवाहः जातः । तर्हि सुखलेशोपि न कस्याश्चित् दिशः आगच्छति मां प्रति । उक्तं खलु भजगोविन्दस्तोत्रे

अर्थम् अनर्थं भावय नित्यम्
नास्ति ततः सुखलेशः सत्यम् ।
पुत्रादपि धनभाजां भीतिः
सर्वत्रैषा विहिता रीतिः ।।

सु —

किन्तु अर्थः अनर्थः इत्युक्तः । विवाहात् किम् ?

द —

इदानीं मम श्वश्रूः सम्प्राप्ते सन्निहिते काले अस्ति । तर्हि तां रक्षितुम् पुत्राः आगच्छन्ति । देशविदेशेभ्यः ।

सु —

हन्त । कियद् भाग्यवती अस्ति श्वश्रूः । पुत्राणामपि मातृभक्तिः साधिष्ठा ।

द —

हहःहः । धर्मव्याजाः दम्भाः ते । यदा रोगपीडिता आसीत् चिरं तदा केनापि पुत्र मक्षिकेणापि न आगतम् । कुशलं न पृष्टम् । सद्यस्तु श्रुत्वा वार्तां झटिति प्रत्यागताः ।

सु —

दुर्दैवम् । किन्तु कुतः चिन्ता । भवती आस्तिका खलु । तर्हि आस्ति पास्ति लभ्यते ।

द —

प्रायः । सिंहे मार्गितमृगभक्षितुकामे शृगालाः सर्वतः आयन्ति । किमहो लोकः । किमहहा संसारः । हा विधिम् ।

सु —

अस्तु तथा । अधुना कुतः स विषविषयः । मास्तु । ममापि कथां शृणु ।

द —

तवाप्यस्ति वा

सु —

तवसप्यस्ति ममाप्यस्ति । मम गृहस्य पार्श्वस्थः महान् कोलाहलप्रियः ।तत्र ये ये जनाः भवन्ति , ते सर्वे पि उच्चैः क्रोशन्ति । क्रोष्टारोपि तथा न क्रोशन्ति । अल्पकलहविशेषमपि बृंहयन्ति । तत्र विवादः कः । चर्चा कः इति सर्वं ज्ञायते ।

द —

एवं वा

सु —

आम् आम् । तत्र सर्वं सुस्पष्टं श्रूयते । यथा — रे अभिषेक ! आगच्छ । हे मातः काफीं देहि । शालां गच्छ । भुङ्क्ष्व शीघ्रम् । इति

द —

अरे । किमाश्चर्यम् । मम पार्श्वस्थोपि तथैव बाधकः । तत्र बालकाः सा री ग मा पा दा नी सा इति कुगीतं गायन्ति । इह गृहे सङ्गीतपाठः भवति । तत्र शिक्षकः पाठयति चेत् अत्रैव श्रोतुं शक्यते । अत्रैव मम बालाः बोधन्ति । तेपि किञ्चित् किञ्चित् कर्कशगीते रुचिमन्तः भवन्तः सन्ति । एकः कार्यक्रमो भवतु नाम । ते कुटुम्बिनः द्यावापृथिवीम् एव तुमुलो घोषन्ति ।

सु —

पाप ! धिक् विधिम् । धिक् ललाटलिखितम् ।

द —

अस्तु । इदानीं कुत्र वससि । किं करोषि । कः उद्योगः ।किञ्चित् वदतु ।

सु —

अहं तन्त्रज्ञः । प्रबन्धकः । अहं विजयनगरे वसामि ।

द —

अस्तु अस्तु ।किञ्चित् वदतु इति उक्तवती । शृणु । अहमपि प्रबन्धिका । वित्तालये महत् वेतनम् उपभुञ्जे ।

सु —

अहमपि तत्रैव समीपे वसामि ।

सु द — (एकस्वरे) पूर्णं सङ्केतं वद

(#19 / #20). 1st cross 1st main RGF layout Girinagar Bengaluru, Karnataka, Bharata, Bhoomi, Solar System, Milky Way, Universe.

(Astonished, they point at each other...)

सु — अरे 19! द — अरे 20!

Both blush and smashing and banging their heads against the nearest wall, they shy away.

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Samskrta BudbudaaH | संस्कृत बुद्बुदाः

From the collection by Sudarshan Ravi

"संस्कृत नन्दिनी" YouTube Channel

Nityotsava -Eternal Carnival

नित्योत्सवः

Nithyotsava — Eternal Celebration

❀ ❀ ❀

A joyous hymn celebrating the eternal festival of existence, rendered in both Kannada and Sanskrit. This composition is a paean to the motherland, weaving together imagery of natural beauty, historical glory, cultural richness, and linguistic heritage. The verses move between Kannada and Sanskrit, embodying the bilingual poetic tradition of South India. The recurring refrain "Nityotsava" (eternal celebration) reminds us that life itself is an ongoing festival to be cherished.

About the Bilingual Tradition: This composition exemplifies the maṇipravāḷa style, where Sanskrit and regional languages (here Kannada) are woven together. This tradition has deep roots in South Indian literature, where poets would seamlessly blend Sanskrit with Tamil, Kannada, or Telugu to create works of great beauty and accessibility.

[Kannada Original composition]

ಜೋಗದ ಸಿರಿ ಬೆಳಕಿನಲ್ಲಿ ತುಂಗೆಯ ತೆನೆ ಬಳುಕಿನಲ್ಲಿ, ಸಹ್ಯಾದ್ರಿಯ ಲೋಹದದಿರ ಉತ್ತುಂಗದ ನಿಲುಕಿನಲ್ಲಿ. ನಿತ್ಯ ಹರಿದ್ವರ್ಣವನದ ತೇಗ ಗಂಧ ತರುಗಳಲ್ಲಿ

ನಿತ್ಯೋತ್ಸವ, ತಾಯಿ ನಿತ್ಯೋತ್ಸವ ನಿನಗೆ ನಿತ್ಯೋತ್ಸವ, ತಾಯಿ ನಿತ್ಯೋತ್ಸವ

[Samskrta near-translation]

नित्योत्सवः, अम्ब नित्योत्सवः निनुत नित्योत्सवः , अम्ब नित्योत्सवः जोगिय शित कर चरेषु तुङ्गिय मृदु मुकुलिकेषु सह्याद्रिय लोहजनिषु उत्तुङ्गज झणझणेषु नित्य हरिद्वर्णवनक तेज गन्ध तरुवरेषु

[Kannada Script]

ಇತಿಹಾಸದ ಹಿಮದಲ್ಲಿನ ಸಿಂಹಾಸನ ಮಾಲೆಯಲ್ಲಿ, ಗತ ಸಾಹಸ ಸಾರುತಿರುವ ಶಾಸನಗಳ ಸಾಲಿನಲ್ಲಿ. ಓಲೆ ಗರಿಯ ಸಿರಿಗಳಲ್ಲಿ, ದೇಗುಲಗಳ ಭಿತ್ತಿಗಳಲಿ

[Devanagari]

इतिहासक हिम संहित सिंहासन मालिकासु गत साहस सारसरिय शासन नव वीथिकासु ओत गिरिषु तरुषु तेषु दैविक कुल भित्तिकासु

[Kannada Script]

ಹಲವೆನ್ನದ ಹಿರಿಮೆಯೆ, ಕುಲವೆನ್ನದ ಗರಿಮೆಯೆ ಸದ್ವಿಕಾಸಶೀಲ ನುಡಿಯ ಲೋಕಾವೃತ ಸೀಮೆಯೆ. ಈ ವತ್ಸರ ನಿರ್ಮತ್ಸರ ಮನದುದಾರ ಮಹಿಮೆಯೆ

ನಿತ್ಯೋತ್ಸವ, ತಾಯಿ, ನಿತ್ಯೋತ್ಸವ ನಿನಗೆ ನಿತ್ಯೋತ್ಸವ, ತಾಯಿ ನಿತ್ಯೋತ್ಸವ

[Devanagari]

बहवो मम गरिमनीं कुलिनो मम कलिकुलीं सद् विकास शील वचस लोकावृत सीमनीम् एषैषम ऐकैकिक मनसुदार महिमनीम्

नित्योत्सवः, अम्ब नित्योत्सवः निनुत नित्योत्सवः , अम्ब नित्योत्सवः

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The Eternal Festival: This composition celebrates the motherland (Bharata/Karnataka) as an eternal celebration — in its natural splendor (the Sahyadri mountains, lush forests), its historical heritage (ancient inscriptions, temple walls), its cultural richness (language, arts), and its noble spirit (magnanimous heart, progressive character). The recurring refrain "Nityotsava, Tayi, Nityotsava" (Eternal celebration, O Mother, Eternal celebration) becomes a mantra of gratitude and joy.

Samskrta Budbudaa | संस्कृत बुद्बुदाः

From the collection by Sudarshana Ravi

"संस्कृत नन्दिनी" YouTube Channel

A bilingual hymn celebrating the eternal festival of life and land.

Light of Madness

 

मादभाः पद्यम्

Maadabhaah Padyam — The Light of Madness

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An extraordinary Sanskrit composition that pushes the boundaries of linguistic artistry. Using words with similar sounds (predominantly formed from the syllables "ba," "bha," "da," "dha," "ma," "na"), the poet creates verses that are both musically mesmerizing and philosophically profound. This tour de force of alliteration explores themes of divine intoxication, consciousness, and the transcendence of the ego through the metaphor of "madness" — the intoxication with the Divine.

On the Title "Maadabhaah": Maada means intoxication or ecstasy, while bhaa means light or radiance. Together, "Maadabhaah" suggests the luminous state of divine intoxication — that supreme madness which is actually the highest wisdom. The verses employ chekānuprāsa (excessive alliteration) to create a trance-like effect, mirroring the intoxicated state being described.

अभूद् अभाद् बुबोध भूदधौ दधौ बभूब भाः । बिभेद भेदभू-बिभी-बिधुं बबन्ध बन्धनम् ।।१

It was. It shone. It awoke. It became the Light and bore the ocean of existence. It sliced open the moon of fear which had arisen from separation. It bounded the binding (world).

बुभू-बुधाभु भन्द मन्द मेद बिन्दुमादनः । अम्बुदाभ बिम्ब धीभभं दधुं बबाध नः।।२

It became intoxicated with the slowly dripping pure soft drops of Consciousness-willing-to-Exist. Like the clouds reflected (in the sea), our intellect-elephant-ego is reflected in You. Curtail that survival-ego.

दम्भदृब्धमिन्न मन्द निन्ददं मनो बुधः । बाधबाधनो धनं नदं ननाद धिन्धिमिम् ।।३

It danced and pranced about with sounds of Dhim Dhim. The limiter of limitations shook the mind of the Wise with rivers of Money. The mind was captured by ego, inflated with pride, and grew dull with insults.

धनिन् दिने दिने न दानिदं निधे निदाधधः । बुधाम्बुधिं मनुं मदेभम् आमनाममौ मम ।।४

Oh Rich One! O Treasure chest! Will you not bestow the virtue of philanthropy that increases by the day? Like Shiva, who bore the poison in him (throat), who killed the Demon Gajasura, (take pity on me and) limit the mad elephant-mind and (drink away the poison from) the ocean of intellect.

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Detailed Word-by-Word Analysis:

Verse 1: तत् अभूत् it was, तत् अभात् it shone, तत् बुबोध it awoke, तत् दधौ it bore। भू-उदधौ in the ocean of existence भाः light बभूब (बभूव) was। तत् भेद-separation-भू-born of-बिभी-fear-बिधुम्-Moon बिभेद sliced open। तत् बन्धनम् binding बबन्ध bound।

Verse 2: तत् आभु it became, बुभू-wishing to exist बुधा-as Consciousness भन्द-pure मन्द-slowly मेद-soft बिन्दु-drops मादनः-intoxicated। सः Him, तत् That नः our अम्बुद-clouds आभ-appearing बिम्ब-as a reflection धी-intellect इभ-elephant भम्-Light दधुम्-sustaining ego बबाध curtailed।

Verse 3: बाधबाधनः सः He, the limiter of limitations, बुधः-of the Wise दम्भ-pride दृब्ध-engrossed by मिन्न-bloated मन्द-dull निन्द-insult दं-affected by मनः-mind। धने-नदे river of money धिम् धिमिम् sounded, shook।

Verse 4: (हे) धनिन्-rich, निधे!-Treasure। (किम्) Are न-not दिने दिने-(वर्धमानं)-which grows day by day दानिदं-(दानित्व-बुद्धिं ददाति)-the giver of philanthropy (त्वम्?) you। (यथा-like) निदा-ध-धः-the poison-bearing-bodied (शिवः Shiva) (मदेभम्-the Gajasura demon) आममौ-stopped/controlled, (तथा-similarly) मम-my बुध-अम्बुधिं-ocean of intellect मदेभं-mad elephant मनुं-mind/ego आमन-know/understand।

The Poetic Technique: This composition is a masterclass in yamaka (repetition of syllables) and anuprāsa (alliteration). By restricting the palette of sounds to predominantly "ba," "bha," "da," "dha," "ma," and "na," the poet creates a hypnotic, drum-like rhythm — reminiscent of the dhim dhim sounds referenced in verse 3. The effect mirrors the state of divine intoxication, where normal perception dissolves into pure sound and meaning merges with music. This is Sanskrit poetry at its most experimental and daring.

Samskrta Budbudaa | संस्कृत बुद्बुदाः

From the collection by Sudarshana Ravi

"संस्कृत नन्दिनी" YouTube Channel

A poetic exploration of divine intoxication through linguistic virtuosity.

FREE TEMPLES

दैवौकसम्

Daivaukasam — The Abode of the Divine

A powerful Sanskrit composition addressing the state-controlled administration of Hindu temples in India. This 10-verse poem raises critical questions about religious freedom, temple autonomy, and the preservation of cultural heritage. Written in the classical tradition, it calls for the return of temple management to Hindu communities, while celebrating India's constitutional commitment to religious liberty.

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Historical Context: Unlike other religious institutions in India, Hindu temples in many states are under government control through legislation like the Hindu Religious and Charitable Endowments Acts. This poem articulates the concern that such state oversight limits the autonomy that other religions enjoy, and calls for temples to be returned to self-governance—a movement often referred to as "Free Hindu Temples."

भारतस्य महादेशराष्ट्रभूतस्य राज्यतः । देवायलयाः समस्तास् तु दैन्यवृत्तिम् इतो गताः ।।१

India, that is Bharata, despite being a magnificent sovereign republic, has caused most of its temples to go dilapidated and into a state of neglect until now.

संविधानस्य संस्थस्य लक्ष्यतस् स्वयमेति तत् । सर्वे पन्थान उद्यायुस् स्वतन्त्रत्वेन संवृताः ।।२

The authority of the constitution itself, clearly in its vision, wants freedom to be given to all religions to grow and profess safely, as per law.

किन्तु केनचिदा हन्त ! हिन्दुनाम् एव मूर्धनि । मुद्गर-प्रहर-प्राणि-पशुवत् पाल्यते कशा ।।३

But unfortunately, alas! Only the Hindus are struck on their heads as if by the hammer; their rights are curtailed and whipped like domesticated animals.

देवा वसन्ति वै तत्र देवायतनम् उद्वचः । अध्यात्म-नृत्य -गीतादि-संस्कार-सुख-दानकम्।।४

Gods reside here, hence the word "Devalaya" (abode of gods) was coined. Gods in the form of spirituality, dance, song, culture, joy, and philanthropy.

अन्येषां च समेषां न स्वैर-पूज्याधि-माठकम् । कुत एवं बभूवेति चिन्तयन् निद्रया गतम् ।।५

All others have their freedom to have self-governed places of worship and prayer. But not Hindus. Seeing me preoccupied with why it came to be such, Sleep broke up with me.

अहो बत महत् पापं स्याद् यदि त्वं न तिष्ठसि । जागृहि त्वं नर-व्याघ्र शेषे किं शववत् सदा ।।६

Oh God! It would be a catastrophic sin if you don't stand up now. Wake up, O lion! You are one. Why do you sleep like a cadaver!?

अतः सद्यः समस्तानां हिन्दूनां हृदयार्द्र-तः । स्वयन्देवालयं भूयाद् इत्युच्चैर् निविवेदिषा ।।७

Hence, right away see into the heavy hearts of all Hindus. There is coming forth, the loud cry of "Free Hindu Temples."

नैतन् नीतिकरं ह्येतन् नाश्यमानान् स्वभूमतः । कला-गन्धर्व-विद्याभिर् वर्जिताल्ँ लक्ष्यसे न वा?८

It is unfair. It is unlawful. How do you not see the temples being systemically destroyed, being ripped off of their native art, culture, and knowledge systems?

ददातु सर्वकारो द्राक् पुनः पुरातनान् महान् । हिन्दूनां सर्वतन्त्राय स्वच्छन्द-च्छन्द-मन्दिरान्।।९

Let the supreme State quickly return once again, the control over the old (and new) Hindu temples. Let the beautiful, self-administered temples prosper.

शृण्वन्तु सर्वे ह उ राष्ट्रभक्ताः आ ये धामानि दिव्यानि तस्थुः । वेदाहम् एतं समयं महान्तम् सत्त्वेन राजस्व रजोगुणेन ।। १०

O ye, devotees of the nation! Listen ye all! And those O ye who inhabit/stand for the divine lands! I have come to know, the time is fully ripe. Reign over, with qualities of purity and action.

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The Core Argument: This poem makes a constitutional and cultural case. While Article 25-26 of the Indian Constitution guarantees freedom of religion and the right to manage religious affairs, Hindu temples in several states remain under government boards that control their finances, appointments, and administration. The poem argues this is discriminatory, as other religious institutions are autonomous. It calls for temples to be self-governed by Hindu communities—not as a sectarian demand, but as a matter of equal constitutional rights and cultural preservation.

A Note on Perspective: This poem represents one viewpoint in an ongoing debate about temple administration in India. Readers may have differing perspectives on state oversight, secularism, and religious autonomy. The artistic merit lies in how classical Sanskrit verse form is used to address a contemporary socio-political issue—showing the language's continued relevance.

Samskrta Budbudaa | संस्कृत बुद्बुदाः

From the collection by Sudarshana Ravi

"संस्कृत नन्दिनी" YouTube Channel

A composition advocating for temple autonomy and cultural preservation.

Twist your tongue

चकोर-रोकः

The Splendour of the Partridge — A Sanskrit Tongue Twister

Sanskrit possesses an unparalleled capacity for alliteration and phonetic wordplay. This contemporary composition showcases the language's playful side—a humorous tale of birds competing to demonstrate their… shall we say, artistic abilities… on an unfortunate automobile. The result is a dazzling display of similar-sounding syllables that challenges even native speakers!

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Challenge yourself! Try reading this aloud three times fast. Notice how the consonant clusters—चकोर, काक, करीर, कार—dance and twist on your tongue. This is Sanskrit at its most mischievous!

कोरी चकोरोs पि चकार कारम् पिकाक-काकः पिचकारि-कारी करीरके राक-करीरको sपि करीकरोमीति चकार-काची ।

A limping partridge defecated on a car,
And so did the crow—enemy of the cuckoo—spray like a spray-gun (pichkari).
The quivering cricket, wanting to contribute to this competition,
Followed pursuit, shouting "Me too! Me too!"

कचाकु चाक्यं च करीषि-काचम् करीरिकास्थश् च करीरपक्षी चकाच कोरं च चचाप पाकी राकारके रक्तक-चाकचिक्यम् ।।

The combined efforts resulted in the windshield of the car
Becoming deplorably and disgustingly "pooped."
Taking pity, the mature tick-bird—
Which sits on elephant trunks and eats Karira fruit—
Squealed out and consoled the car:
"Wow! The amusing illusion in the crystal moonstone orb!"

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The Phonetic Magic:

• कार/कर/कोर variations: कारम्, काक, करीर, करी, कोर—all dancing around the क-sound
• चक्/चाक clusters: चकोर, चकार, चाक्य, चकाच—the च-sound in constant play
• री/री/री repetition: करीर, करीरि, करीष—stretching the र-sound
• Plosive percussion: पिकाक, पिचकारि, पाकी—percussive प-sounds

Why is this so difficult? Sanskrit allows complex consonant clusters that don't exist in many languages. Words like करीरिकास्थश् (karīrikāsthaś) require precise articulation of multiple र-sounds, while maintaining the exact vowel lengths. One slip, and you're saying something entirely different—or nothing at all!

Cultural Context:

This playful poem demonstrates that Sanskrit, often perceived as solely a language of serious philosophy and scripture, has always had room for humor and linguistic acrobatics. Medieval poets delighted in such śleṣa (double meanings) and anuprāsa (alliteration), creating verses that challenged both speaker and listener.

The contemporary setting (a car!) shows Sanskrit's adaptability—ancient phonetic patterns applied to modern scenarios, proving the language's timeless vitality.

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— सुदर्शनः रविः

Sudarshana Ravi
Creator of "संस्कृत नन्दिनी" YouTube Channel

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Mission statement of Samskrta Enthusiasts

ध्येय मन्त्रः

Dhyeya Mantra — The Aspiration Verse

A beautiful three-verse pledge of dedication to Sanskrit—the eternal language of wisdom. This mantra expresses the commitment to study, speak, contemplate, and revere Sanskrit as a mother. It's a declaration of devotion not just to a language, but to the entire heritage of knowledge, culture, and spirituality it represents. Presented here in both Devanagari and Kannada scripts.

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पठामि संस्कृतं नित्यम् वदामि संस्कृतं सदा ध्यायामि संस्कृतं सम्यक् वन्दे संस्कृतमातरम् ।

Verse 1 Translation:

I study Sanskrit daily,
I speak Sanskrit always,
I contemplate Sanskrit properly,
I salute Sanskrit, the Mother.

संस्कृतस्य प्रसाराय नैजं सर्वं ददाम्यहम् संस्कृतस्य सदा भक्तो वन्दे संस्कृतमातरम् ।

Verse 2 Translation:

For the spread of Sanskrit,
I give my all,
Forever a devotee of Sanskrit,
I salute Sanskrit, the Mother.

संस्कृतस्य कृते जीवन् संस्कृतस्य कृते यजन् आत्मानम् आहुतं मन्ये वन्दे संस्कृतमातरम् ।

Verse 3 Translation:

Living for Sanskrit,
Offering myself for Sanskrit,
I consider myself an oblation (to this sacred cause),
I salute Sanskrit, the Mother.

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ಕನ್ನಡ ಲಿಪಿಯಲ್ಲಿ
In Kannada Script

ಪಠಾಮಿ ಸಂಸ್ಕೃತಂ ನಿತ್ಯಂ ವದಾಮಿ ಸಂಸ್ಕೃತಂ ಸದಾ ಧ್ಯಾಯಾಮಿ ಸಂಸ್ಕೃತಂ ಸಮ್ಯಕ್ ವಂದೇ ಸಂಸ್ಕೃತ ಮಾತರಮ್

ಸಂಸ್ಕೃತಸ್ಯ ಪ್ರಸಾರಾಯ ನೈಜಂ ಸರ್ವಂ ದದಾಮ್ಯಹಮ್ ಸಂಸ್ಕೃತಸ್ಯ ಸದಾ ಭಕ್ತೋ ವಂದೇ ಸಂಸ್ಕೃತ ಮಾತರಮ್

ಸಂಸ್ಕೃತಸ್ಯ ಕೃತೇ ಜೀವನ್ ಸಂಸ್ಕೃತಸ್ಯ ಕೃತೇ ಯಜನ್ ಆತ್ಮಾನಂ ಆಹುತಂ ಮನ್ಯೇ ವಂದೇ ಸಂಸ್ಕೃತಮಾತರಮ್

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The Spirit of the Dhyeya Mantra:

This mantra embodies the highest form of devotion to knowledge. It's not merely about learning a language—it's about dedicating one's entire being to the preservation and propagation of an ancient wisdom tradition.

The three verses follow a progression: personal practice (studying, speaking, contemplating), service (spreading Sanskrit, being its devotee), and finally complete surrender (living for it, offering oneself to it).

The refrain "वन्दे संस्कृतमातरम्" (I salute Sanskrit, the Mother) appears in each verse, emphasizing the sacred relationship between the devotee and this divine language—not as a mere tool, but as a nurturing mother deserving of reverence and gratitude.

Samskrta BudbudaaH | संस्कृत बुद्बुदाः

From the collection by Sudarshan Ravi

"संस्कृत नन्दिनी" YouTube Channel

May this aspiration inspire all seekers of Samskrtam to embrace the mother tongue of India with devotion.

Let Devi avatar-ize

मनस्विनी

Manasvini — The Courageous One

A hymn to the Divine Feminine in her many forms—as Saraswati (wisdom), Lakshmi (prosperity), Parvati (strength), and the Supreme Goddess who manifests as Manasvini, the embodiment of courage, eloquence, and spiritual power. This six-verse composition celebrates the goddess who grants wishes, destroys obstacles, nourishes all beings, and leads devotees to ultimate liberation.

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शङ्करो जायताग्रे वै जगद्रक्षणदक्षतः पुंरूपेण तदाभूत् च स्त्रीरूपेण इहागमत् ।

पाहि नः सर्वतो मातः पाहि एतान् महाजनान् । पाहि नो जगदम्ब वै पाहि सर्वत एव माम् ।

कुतस् ते प्राणजीवेशे योगनिद्रा भविष्यति । किं नो द्रष्टुम् इच्छेत विष्णुमाया विलासिनि!

शिवानि विष्णुपत्नीशे सरस्वति शची शुभे
इन्द्राणी ब्रह्मपत्नी त्वं माता जगदधीश्वरी ।
गो उषा भूमि पृथ्वी च वाक् सरस्वत्यहो दिवे ।
अरण्यानी च रात्रिश्च नक्षत्राधिप उच्यसे ।

✦ मनस्विनी ✦

सरस्वती मुदावतारम् एत्य भूतलेsभवत् मनस्वती शुभङ्-करीतुकामिनी तु शाङ्करी । पयस्वती तु विष्णुपत्निकापि भूमिम् आगता मनस्विनी वचस्विनी तपस्विनी पयस्विनी ।।१

Saraswati descended to earth with joy, becoming Manasvati—the auspicious one of Shankara, desiring welfare. Lakshmi too, the consort of Vishnu, came to earth as Payasvati. She is Manasvini (the courageous), Vacasvini (the eloquent), Tapasvini (the ascetic), and Payasvini (the nourishing).

मनस्विनी मनोरथान् मनाग् अभीष्ट कामदा मनोजयं मुदा हृदा च धर्मधा जजान भोः । मनोरवं मनोभिवृत्तिम् आशु रुद्धवत्यसौ मनस्विनी महातपोधना तपस्विनी अभूत् ।।२

Manasvini fulfills the desires of the heart, granting wished-for boons. She gave birth to Manojaya (victory of mind) with joy and established dharma in hearts. She who swiftly controls the mind's wandering tendencies—Manasvini became the great ascetic, rich in spiritual austerity.

पयस्विनी तु तोयदा सलील-लालना-दुघा सरित् सरोवरासरोज संस्थदेश पावितान् । सरांसि बोध भाविनी भवाम्बुधीशगामिनी नभस्तरङ्ग-वङ्गरङ्ग-तुङ्ग-भङ्ग गङ्गिनी । ।३

Payasvini, the giver of water, who milks the playful clouds—she purifies lands where rivers, lakes, and lotuses dwell. She is consciousness manifest, who flows like Ganga, moving toward the ocean of existence, breaking high wave-crests with graceful ripples.

यशस्विनी सुधा-धृताधिदेव -मृत्युवारिणी यशांसि ऋद्धि सञ्चयान् सुखेन तोषिणी तनी । शमादमा विराग वेक मोक्ष तोष सम्पदा पदाति हस्ति तूर्णगारथैश्च रक्षतान् नः । ।४

Yashasvini, who holds the nectar that conquers death even for the gods—she who easily bestows fame, prosperity, and accumulated joys. With the wealth of tranquility, self-control, detachment, discrimination, liberation, and contentment—may she protect us through all our journeys, whether on foot, elephant, horse, or chariot.

तपस्विनी तपोफलानुतुष्ट हृष्ट धर्मिणी अनाहतोपरिस्थिताज्ञ चक्र तत्त्व दर्शिनी । अनेक कोटि जन्म सूर्जितेन पुण्य राशिना भृशं वृषां कुरूर्वशीवशीवरेण्यदुर्लभा ।।५

Tapasvini, delighted and joyful with the fruits of penance, the righteous one. She who perceives the truth of the chakras—from Anahata upward to Ajna. Through countless crores of births, through accumulated merit and virtue, she becomes extremely difficult to attain even for the best of sages like Vasistha and Urvashi.

वचस्विनी मनस्विनी सरस्वतीशरूपिणी मनोबलेन देहिनः समाधिगम्य आत्मनि । सदा सुखे सदाशिवे सदा स सर्वदा वरे समान मानसे रमस्विने मनस्विने नमः । ।६

Vacasvini (the eloquent), Manasvini (the courageous), in the form of Saraswati—through the power of mind, beings attain her in the Self through meditation. In eternal bliss, in eternal Shiva, in that which is always supreme, in the equanimous mind—salutations to you, O Manasvini, who delights in that state!

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Samskrta Budbudaa | संस्कृत बुद्बुदाः

From the collection by Sudarshana Ravi

"संस्कृत नन्दिनी" YouTube Channel

A hymn celebrating the Divine Feminine in her aspects as courage, eloquence, wisdom, and liberation.

Corana 'Covid'am

कोरणा कोविडम्

Corona Kovidam — A Pandemic Reflection

A profound Sanskrit composition reflecting on the COVID-19 pandemic. This 22-verse poem weaves mythology (Brahma creating Corona), social commentary (lockdowns, masks, isolation), philosophical insight (unity in crisis, humility before nature), and environmental awakening (cleaner air, rivers). A timeless meditation on humanity's relationship with nature and the lessons from global adversity.

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Note: This composition treats the pandemic through the lens of Sanskrit poetic tradition, using mythological frameworks to explore contemporary experiences. Key themes include: the voice of nature crying out, Brahma's creation of Corona as a teacher, humanity's hubris and subsequent awakening, and Earth's brief respite during lockdowns.

समग्रे भुवर्लोक भूलोक नाके अशान्तिः सृतासीन् मनुष्येश्वरेभ्यः । ततस्ते तमागुः स्वयम् भूतभूतिम् भुवि क्षोभणं क्षोभितुम् भूमिजास् ते ।।१

।।१

न भीयास्त यात क्षितिं मा लपध्वम् अहं साधये मार्ग मेकं द्रुतं तम् । मदीयात् सृजासम्पदः कोशतस् ताम् रुजाकारिणीं कोरणाम् ऊर्जयामि ।।५

।।५

रुवन्तो रुदन्तो रुजन्तो रुषन्तः रुटन्तो रियन्तो रिफन्तो रुठन्तः । इतस् तत्र सर्वत्र सन् त्रस्य सन्ति अहो हा नरान् कोरणोर्जाविकीर्णान् ।।८

।।८

अपूर्वे समग्रैकनीडे प्रपञ्चे पृचापर्चनाभ्याम् ऋते किं प्रवर्ते । प्रपूर्वेद् विषं फुप्फुसे फुल्ल आस्ये पृचापर्चनाभ्याम् मृते मय्यहो किम् ।।९

।।९

समूहे स्थिते चेत् प्रवर्तेत रोगोs- -समूहे स्थिते चेन् मनोरोग एषः । समाजस्थितिः का भवेद् ये नियुक्ताः यदि स्युः स्वसद्मन्युपस्था न संसद् ।।११

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समस्यापहारार्थम् एकैव वीथी समेकत्वम् आस्थाय चेतांसि सम्यक्। अहङ्कारमूढां प्रगल्भां वृथा वाक्- चितिं चिन्तनां चैव सञ्चूर्य चेतेत् ।।१२

।।१२

तथा कर्हिचित् सम्बभूवेह भूमौ कदा ह्येकतां सेधुरेवात्र काकाः । समाने हि देशे च राज्ये च गेहे वदैकत्वमापुः प्रयत्ने कृतेsपि ।।१४

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Nature's Healing: Verses 18-20 describe Earth's environmental recovery during lockdowns—purified forests, clear rivers (Ganga flowing crystal-clear), closed ozone holes. A poignant reminder of nature's resilience when humanity steps back.

अरण्येषु वातः प्रशुद्धो बभूव अनार्टीक ओजोन रन्ध्रं पिधत्ते । नदीषूपलौपम्यलावण्यवारा ससाराम्भसा स्फाटिकेनाशु गङ्गा ।।१९

।।१९

इतावान् नरो खिन्नभिन्नान्तकारी स्वकं दुष्टरुष्टातिशिष्टापराधम्। अभिज्ञाय भूमिं चिराद्धिंसितां ताम् सिताजन्मनोs पि क्षमां याचितारः ।।२०

।।२०

सुतेष्वन्वरोत्स्ये परं पूर्वमेव पुनर् वर्तयन्ते च मां सन्तुफन्ति । इतीत्थं न मत्वा दयाक्लिन्नचित्ता कुरन्तीं कोरोनां तिरस्यिष्यति स्राक् ।।२१

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अतो बालकाः कर्णयन्तु क्वचिद् वः जिहासा जिघृत्सा जिघांसा जिघत्सा । न सन्तु क्षमादानतृप्तीश्वरार्चा तु सन्तु क्षमाजाः स्मरन्तु ह्यजस्रम् ।।२२

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The Poem's Message: Corona Kovidam is not merely about a virus—it's a philosophical mirror held up to humanity. It asks: What does it take for us to unite? To humble ourselves before nature? To remember compassion and forgiveness? The pandemic, framed as a divine teacher, forced humanity to confront these questions. The poem ends with a call to the young: let greed, violence, and arrogance not return. Let the lessons of forgiveness endure.

Samskrta Budbudaa | संस्कृत बुद्बुदाः

From the collection by Sudarshana Ravi

"संस्कृत नन्दिनी" YouTube Channel

Written during the COVID-19 pandemic as a reflection on humanity's relationship with nature and each other.