Hari N A

 Sri Kesavachyutha mukunda Radangapane,

Govinda, madhava Janardhana dhanavare,
Narayanamarapathe, srijagannivasa,
Jihve japethi sathatham Maduraksharani. 1

Hey toungue, always repeat the sweet letters,
Kesava*, Achyutha, Mukunda, He who holds the wheel,
Govinda, Madhava, Janardhana, killer of asuras,
Narayana, lord of devas, and he who lives all over the universe.
* For meaning of these names look in Vishnu Sahasranama translation.

Sri deva deva, madhusudhana, saranga pane,
Damodhararnva nikethana, Kaida bhaare,
Viswambharabharana bhooshitha bhumipala,
Jihve japethi sathatham Maduraksharani. 2

Hey toungue, always repeat the sweet letters,
Lord of lords, killer of Madhu, He holds Saranga,
Damodhara, he who sleeps on the sea, enemy of Kaidabha,
He who dresses with universe and the king who is well ornamented.

Sri Padma lochana, gada dhara, Padmanabha,
Padmesha padma pada pavana, padma pane,
Peethambara ambara ruche ruchiravathara,
Jihve japethi sathatham Maduraksharani. 3

Hey toungue, always repeat the sweet letters,
He who has eyes like lotus, he who holds the mace,
He who has lotus on his belly, He who is the Lord of Lakshmi,
He who has soft feet like the lotus, he who holds a lotus,
He who wears yellow silk, he who wears the sky and
He who has very interesting incarnations.

Srikantha kousthubha dhararthi harabjapane,
Vishno, Trivikrama, maheedhara, dharma setho,
Vaikunta vasa, vasudhadhipa, Vasudeva,
Jihve japethi sathatham Maduraksharani. 4

Hey toungue, always repeat the sweet letters,
Consort of Sri, holder of Kousthubha, killer of troubles,
Holder of lotus flower, Vishnu, Trivikrama, lifter of earth,
Bridge to Dharma, He who lives in Vaikunta,
King of the earth, Son of Vasudeva.

Sri Narasimha Narakanthaka, kanthamurthe,
Lakshmipathe, garudavahana, sesha sayin,
Kesi pranasana, sukesi kireeta moule,
Jihve japethi sathatham Maduraksharani. 5

Hey toungue, always repeat the sweet letters,
Narasimha, killer of hell, loved God,
Lord of Lakshmi, rider of eagle, he who sleeps on Sesha,
Stealer of life of Kesi and Leader of those praised by women.

Sri vathsa lanchana, surarshabha shankapane,
Kalpantha varidhi vihara hare murare,
Yagnesa yagnamaya yagnabhugadhi deva,
Jihve japethi sathatham Maduraksharani. 6

Hey toungue, always repeat the sweet letters,
He who has the mark of Sri Vathsa and lord of the devas holding a conch,
He who is the Vishnu who killed Mura and he who would play in the water at deluge,
He Who is the god of Yagna* and is full of yagna and is the primeval God who enjoys Yagna.
* Fire sacrifice.

Sri Rama ravana ripo,raghu vamsa ketho,
Sithapathe, dasaradathmaja, Rajasimha,
Sugreevamithra mruga vedhana chapa bane,
Jihve japethi sathatham Maduraksharani. 7

Hey toungue, always repeat the sweet letters,
Rama who is the enemy of Ravana, the star of the clan of Raghu,
Lord of Sita, son of Dasaratha, lion among kings,

Sri Krishna vrushnivara yadhava radhikesa,
Govardhanodharana kamsa vinasa soure,
Gopala venu dhara pandu suthaika bandho,
Jihve japethi sathatham Maduraksharani. 8

Hey toungue, always repeat the sweet letters,
Krishna, the blessing of Vrushni clan, cowherd, lord of Radha,
He who lifted Govardhana, He who killed Kamsa,
Gopala, He who holds the flute and friend of the sons of Pandu.

Ithyashtakam Bhagavatha sathatham naro yo,
Namangitham patathi nithya mananya chetha,
Vishno param padamupaithi punarna jathu,
Mathu payodhara rasam pibadeeha sathyam. 9

That man who reads this octet of the names,
Of God daily with mind focused on reading,
Would attain the ultimate place of Vishnu,
And would truly ever indebted to his  mother.

bharata Savitri.

 The goal of life itself as dharma or righteousness.

Bharata Savitri is a supplement to the Mahabharata and Harivamsha. This is an annexure of Harivamsha which itself is an annexure of Mahabharata.  These put together are called Bharata Samhita. Ved Vyasa recommended to recite primary four slokas composed by him. This really is known as ‘Bharata Savitri’

मातापितृसहस्राणि पुत्रदारशतानि च
संसारेष्वनुभूतानि यान्ति यास्यन्ति चापरे |

हर्षस्थानसहस्राणि भयस्थानशतानि च
दिवसे दिवसे मूढमाविशन्ति न पण्डितम् |

ऊर्ध्वबाहुम्विरौम्येश न च कश्चित् शृणोति मे
धर्मादर्थश्च कामश्च स धर्म किं न सेव्यते|

न जातु कामान् न भयान् न लोभात्
धर्मं  त्यजेज्जीवितस्यापि  हेतो:|
नित्यो धर्म: सुखदुखो त्वनित्ये
जीवो नित्यो हेतुरस्य त्वनित्य: ||

“A thousand mothers and fathers and a hundred sons and wives arise on the planet for  the ONE in the world and leave it. Others will come and go too. There are a thousand places or occasions for pleasure and a hundred for fear. These would only affect the ignorant ones but not the wise. With uplifted arms, I cry but nobody listens to me. It is from Righteousness that arises wealth and also the pleasure. Why must not righteousness be thus sought? Just not for the sake of enjoyment, fear or desire should anyone ever cast off righteousness. Life and existence too is ruled by righteousness. It is eternal. Sensory pleasure or sorrow is transitory. Jiva is the eternal soul that should venerate righteousness”. The gist of Mahabharata described in a single lakh verses discloses this excellent secret within Svargarohanika Parava. Vyasa, at the very end of Mahabharata, conveys the essence of Mahabharata, in a set of verses that are known as Bharata Savitri. Just as Gayatri is the essence of the Vedas, Savitri is of the Mahabharata.

Vyasa, who has elucidated Mahabharata to his son Suka, says that whoever recites these verses after getting up at dawn, gets the fruit of having recited the whole of Mahabharata, and ultimately attains the highest state.

beware.

 tapo na kalko'dhyayanaM na kalkaH

svAbhAviko vedavidhir na kalkaH
prasahya vittAharaNaM na kalka-
stAnyeva bhAvopahatAni kalkaH

Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; But when they are abused in their practices it is then that they become sources of evil.

Bharata savitiri.

 bhArata sAvitri is a khila or supplement to the Mahabharata and Harivamsha. This is an annexure of harivaMsham, which itself is an annexure of mahAbhArata. All these put together will be called bhArata saMhita.

This was published by Chitrashala, Mumbai, in 1936 along with the corpus of harivaMsham under the editorship of Pt. Ramachandra Shastry Kinjawadekar. But now, bhArata sAvitri is an extinct document in print media, sicne the Chitrashala edn of harivamsham itself is extinct.

Devotees are supposed to recite it daily in morning prayers, since this is called - sakala bhAarata upasaMhAarabhUta - the concluding and evocative chapter of mahAbhArata. While V.S. Sukthankar says that only two verses as bhArata sAvitri while quoting "the essence of the book (Bharata-savitrl), embodying the moral of the story,

vyāsaṁ vasiṣṭhanaptāraṁ śakteḥ pautramakalmaṣam |
parāśarātmajaṁ vande śukatātaṁ taponidhim || 1
 
vyāsāya viṣṇurūpāya vyāsarūpāya viṣṇave |
namo vai brahmanidhaye vāsiṣṭhāya namonamaḥ || 2
 
acaturvadano brahmā dvibāhuraparo hariḥ |
aphālalocanaḥ śaṁbhurbhagavān bādarāyaṇaḥ || 3
 
muniṁ snigdhāṁbujābhāsaṁ vedavyāsamakalmaṣam |
vedavyāsaṁ sarasvatyāvāsaṁ vyāsaṁ namāmyaham || 4
 
sañjaya uvāca
 
dvāravatyāṁ sthitaṁ kṛṣṇaṁ cintayāmāsa vai purā |
sandhyarthaṁ preṣayāmāsa kurūṇāṁ paṇḍavaiḥ saha || 5
 
pāṇḍavānāṁ hitārthāya śīghraṁ kṛṣṇena gamyatām |
śrīkṛṣṇo ratha vegena gatvā vai hastināpurīm || 6
 
vidurasya gṛham gatvā dṛṣṭastena janārdanaḥ |
viduraścāgataṁ dṛṣṭvā idaṁ vacanamabravit || 7
 
bhavaddarśanamātreṇa kṛtakṛtyo'smyahaṁ prabho |
adya me saphalam janma adya me saphalam tapaḥ |
adya me pitarastuṣṭā govinde gṛhamāgate || 8
 
adyāṣṭamī ca navamī ca caturdaśī ca |
adyāyanam ca viṣuvaṁ ca dinatrayam ca |
adyaiva piṇḍapitṛyajñamakhasya kālo |
dāmodareṇa sahasā gṛhamāgatena || 9
 
śrībhagavānuvāca
 
sādhu sādhu mahāprājña sarvaśāstraviśārada |
tuṣṭo'smi ca varam brūhi dāsyāmi kurunandana || 10
 
vidura uvāca
 
bhojanaṁ viprasaṁkīrṇaṁ bandhusaṁkīrṇamandiram |
śayanaṁ sutasaṁkīrṇaṁ dehi me madhusūdana || 11
 
sañjaya uvāca
 
kṛṣṇasyāgamanaṁ śrutvā rājarājaḥ suyodhanaḥ |
vidurasya gṛhaṁ gatvā idaṁ vacanamabravīt || 12
 
duryodhana uvāca
 
bhīṣmadroṇau parityajya māṁ caiva madhusūdanaḥ |
kimarthaṁ punḍarīkākṣa kṛtaṁ vṛṣalibhojanam || 13
 
śrībhagavānuvāca
 
na śūdrā bhagavadbhaktā viprā bhāgavatāḥ smṛtāḥ |
sarvavarṇeṣu te śūdrā ye hyabhaktā janārdane || 14
 
śuddhaṁ bhāgavatasyānnaṁ śuddhaṁ bhāgīrathījalam |
śuddhaṁ viṣṇupadaṁ divyaṁ śuddhamekādaśīvratam || 15
 
cāṇḍālaṁ mama bhaktam vā nāvamanyeta buddhimān |
yo'vamanyeta mūḍhātmā rauravaṁ narakaṁ vrajet || 16
 
kasya doṣa kule nāsti vyādhinā ko na pīḍitaḥ |
vyasanaṁ kairna saṁprāptam kasya saukhyaṁ nirantaram || 17
 
bhojanaṁ pṛcchase rājannādaraṁ kiṁ na pṛcchasi |
bhojanaṁ gatajīrṇaṁ syādādarassvajarāmaraḥ || 18
 
ādareṇopanītāni śākānnāni suyodhana |
prīṇanti mama gātrāṇi nāmṛtam mānavarjitam || 19
 
saṁprītibhojyānyannāni āpadbhojyāni vā punaḥ |
na ca saṁprīyase rājan na vai cāpadgatā vayam || 20
 
dviṣadannaṁ na bhoktavyaṁ dviṣantam naiva bhojayet |
pāṇḍavāndveṣṭi bho rājan mama prāṇā hi pāṇḍavāḥ || 21
 
mama vākyaṁ kuruśreṣṭhaḥ śāntimiccha suyodhana |
rājyaṁ teṣāṁ samaṁ dattvā yūyaṁ pañcottaraṁ śatam || 22
 
gotrakṣayo na kartavyo rājñām bandhujanaiḥ saha |
kurvanto te hitaṁ vākyaṁ mama bodhaṁ vibodhaya || 23
 
vane dvādaśa varṣāṇi ajñātaṁ ca trayodaśam |
pañca grāmārthino rājan pāṇḍavā dharmacāriṇaḥ || 24
 
duryodhana uvāca
 
yantrasya guṇadoṣo'sti yantriṇaḥ puruṣottama |
ahaṁ yantro bhavān yantrī mama doṣo na vidyate || 25
 
śrībhagavānuvāca
 
indraprastham yamaprasthamavantīm vāruṇāpurī |
dehi me caturo grāmānpañcamaṁ hastināpurīm || 26
 
duryodhana uvāca
 
indraprasthaṁ gurordattaṁ yamaprasthaṁ kṛpasya ca |
vāruṇāvatakaṁ bhīṣme avantī sūryanandane || 27
 
hastināpuramasmākaṁ pañca grāmānanukramāt |
evaṁ vyavasthitāngrāmān śṛṇu devakinandana || 28
 
sūcyagreṇa sutīkṣṇena yavadbhidyati medinī |
tāvanna hi pradāsyāmi vinā yuddhena keśava || 29
 
śrībhagavānuvāca
 
dvāvimau puruṣau mūrkhau
duryodhanadaśānanau |
gograham vanabhaṅgam ca dṛṣṭvā
yuddhaṁ punaḥ punaḥ || 30
 
yadā yadā paśyati vānaradhvajam
dhanurdharaṁ pāṇḍavamadhyamaṁ raṇe |
gadāprahāraṁ balinaṁ vṛkodaram
tadā tadā dāsyasi sarvamedinīm || 31
 
yadā yadā droṇavikarṇakarṇaiḥ
saṁkṣiptamātre khalu bhīṣmaśalyau |
kṛpaśca yodhāḥ patitā raṇāṅgaṇe
tadā tadā dāsyasi sarvamedinīm || 32
 
duryodhana uvāca
 
hiraṇyavarṇaṁ paripūrṇagātraṁ
meghonnataṁ mattagajendratulyam |
ādityaputraṁ bahuśatrunāśaṁ
paśyāmi karṇaṁ rathamāruhantam || 33
 
śrībhagavānuvāca
 
nare catuṣkaṁ turage ca ṣoḍaśaṁ
gaje śataṁ pancaśataṁ ratheṣu |
dṛṣṭvā'rjuno muñcati bāṇavarṣaṁ
svātīgataḥ śukra ivātivṛṣṭim || 34
 
ekadhā daśadhā caiva śatadhā ca sahasradhā |
raṇe pārthaśarā vṛṣṭirdānaṁ brahmavido yathā || 35
 
kiṁ karṇena sahasreṇa duryodhanaśatairapi |
śaragarjitameghena vṛdhā karṇena garjitam || 36
 
ekākī pādacāreṇa yadi nāyāsi kaurava |
dharmaśāstrapravartakāro manvādyā madyapāyinaḥ || 37
 
dhṛtarāṣṭra uvāca
 
brūhi sañjaya yadvṛttaṁ yuddhe teṣāṁ mahātmanām |
pāṇḍavānāṁ kurūṇāṁ ca saṁpravṛtte mahākṣaye || 38
 
ke tatra pramukhā yodhāḥ ke ca tatra mahārathāḥ |
mahābalāśca ke tatra kathaṁ te vinipātitāḥ || 39
 
bhīṣmadroṇau kathaṁ bhagnau karṇaśalyau kathaṁ hatau |
kathaṁ duryodhano rāja bhīmasenena pātitaḥ || 40
 
sanjaya uvāca
 
medinībhāranirhāram pārthasārathimacyutam |
praṇamāmi hṛṣīkeśaṁ durlabhaṁ cakrapāṇinam || 41
 
durlabhā vipragoṣṭī ca durlabhā bhāratī kathā |
durlabhā haribhaktiḥ ca gaṅgāsnānaṁ ca durlabham || 42
 
sadbhiśca sahavāsena jāhnavyā darśanena ca |
viṣṇoḥ smaraṇamātreṇa sarvapāpaiḥ pramucyate || 43
 
arjunaḥ sātyakiścaiva dhṛṣṭadyumno ghaṭotkacaḥ |
śikhaṇḍiścābhimanyuśca vāyuputro mahābalaḥ || 44
 
nakulaḥ sahadevaśca dharmarājo yudhiṣṭhiraḥ |
virāṭaścottaraścaiva drupadaśca mahārathāḥ || 45
 
pāṇḍavānāṁ bale yodhāḥ sarve viṣṇuparākramāḥ |
kauravānāṁ bale yodhāḥ sarve saṁkarṣaṇaprabhāḥ || 46
 
śakuniḥ saubalo bhīṣmaḥ kṛtavarmā jayadradhaḥ |
bhūriśravāśca bāhliko bhagadattastathaiva ca || 47
 
ulūkaḥ somadattaśca śaśibinduśca pārthivaḥ |
droṇo droṇiḥ kṛpaḥ śalyo vṛṣaseno halāyudhaḥ || 48
 
vaikartano vikarṇaśca kaliṅgastu tathaiva ca |
duḥśāsanaśca karṇaśca rājā duryodhanastathā || 49
 
ete dvāviṁśatiḥ proktā bharateṣu mahārathāḥ |
kauravāḥ pāṇḍavāścaiva ete yuddhaviśāradāḥ || 50
 
bhīṣma uvāca
 
arjunaḥ saha putreṇa droṇaḥ saha sutena ca |
ahaṁ bhūriśravāścaiva ṣaḍete'tirathāḥ smṛtāḥ || 51
 
kṛpaśca kṛtavarmā ca madrarājo yudhiṣṭhiraḥ |
virāṭo bhīmasenaśca ṣaḍete ca mahārathāḥ || 52
 
sātyakiśca śikhaṇḍiśca dhṛṣṭadyumno virāṭajaḥ |
śakunī rājaputraśca ete samarathāḥ smṛtāḥ || 53
 
duḥśāsanaśca karṇaśca vṛṣaseno'pi saindhavaḥ |
nakulaḥ sahadevaśca ṣaḍete'rtharathāḥ smṛtāḥ || 54
 
ahamekaṁ tribhirdroṇaḥ pañcabhiḥ sūryanandanaḥ |
nimeṣaṁ droṇaputrastu nimuṣārdhaṁ dhanañjayaḥ || 55
 
caturviṁśatirete vai (vīrā) bhāratasattamāḥ |
nānāśastrapraharaṇāḥ sarve yuddhaviśāradāḥ || 56
 
ādiparva sabhāparva parva āraṇyakaṁ tathā |
virāṭaparva vijñeyaṁ caturthaṁ tadanantaram || 57
 
udyogaṁ pañcamaṁ parva bhīṣmaparva ataḥ param |
saptamaṁ droṇaparva tu karṇaparva athāṣṭamam || 58
 
navamaṁ śalyaparva ca gadāparva ataḥ param |
sauṣuptikam tadā parva garbhapātanameva ca || 59
 
trayodaśaṁ tu strīparva pradānamudakasya ca |
śānti parva ataḥ proktamāśvamedikameva ca || 60
 
svargārohaṇa parva tu harivaṁśastathaiva ca |
ityaṣṭādaśaparvāṇi saṁkhyā dvaipāyanena tu || 61
 
bhāti sarveṣu vedeṣu ratiḥ sarveṣu jantuṣu |
taraṇaṁ sarvapāpānāṁ yasmādbhāratamucyate || 62
 
bhāratasya samudrasya merornārāyaṇasya ca |
aprameyāṇi catvāri puṇyaṁ toyaṁ guhāguṇāḥ || 63
 
hemante prathame māse śuklapakṣe trayodaśī |
pravṛttaṁ bhārataṁ yuddhaṁ nakṣatram yamadaivatam || 64
 
phālgunyāṁ nihato bhīṣmaḥ kṛṣṇa pakṣe ca saptamī |
aṣṭamyāṁ caiva saubhadro navamyāṁ ca jayadrathaḥ || 65
 
daśamyāṁ bhagadattastu mahāyuddhe nipātitāḥ |
ekādaśyāmardharātrau hato vīro ghaṭotkacaḥ || 66
 
tataḥ prabhātasamaye virāṭadrupadau hatau |
dvādaśyāṁ caiva madhyāhne droṇācāryo raṇe hataḥ || 67
 
trayodaśyāṁ tu madhyāhne vṛṣaseno nipātitaḥ |
caturdaśyām tu pūrvāhṇe raṇe duḥśāsano hataḥ || 68
 
tasminneva mahāyuddhe vartamāne caturdaśī |
dhanañjayena madhyāhne karṇo vaikartano hataḥ || 69
 
niḥśabdatūryaṁ hata yodhavīram
praśāntadarpaṁ dhṛtarāṣṭrasainyam |
na śobhate sūryasutena hīnam
vṛndaṁ grahāṇāmiva candrahīnam || 70
 
mukhaṁ kamalapatrākṣaṁ yathā śravaṇavarjitam |
tathā tat kauravaṁ sainyaṁ karṇahīnaṁ na śobhate || 71
 
vyūḍhoraskaṁ kamalanayanaṁ taptahemāvabhāsam |
putraṁ dṛṣṭvā bhuvanatilakaṁ pārthabāṇāvasaktam |
pāṁsugrastaṁ malinavasanaṁ putramanvīkṣya taṁ ca
mandam mandam mṛditavadanaṁ medinī mandarāśiḥ || 72
 
kṛṣṇa is saying
 
sva (yā) mayā ca kuntyā ca dharaṇyā vāsavena ca |
jāmadagnyena rāmeṇa ṣaḍbhiḥ karṇo nipātitaḥ || 73
 
sanjaya continuing
 
amāyāṁ dharmaputreṇa śalyo madrādhipo hataḥ |
ulūkaḥ śakuniścaiva yamābhyāṁ vinipātitau || 74
 
amāyāmardharātre tu rājā duryodhano hataḥ |
bhīmasenasya gadāyā tāḍito vinipātitaḥ || 75
 
abhavattādṛśaṁ yuddhaṁ kṣatriyāṇāṁ manasvinām |
anyathā bhāṣitaṁ yuddhaṁ karmaṇā kṛtamanyathā || 76
 
amāyāmeva yāminyāṁ droṇinā nihatastadā |
dhṛṣṭādyumnaḥ śikhaṇḍī ca draupadyāḥ pañca cātmajāḥ || 77
 
aṣṭau rathasahasrāṇi nava danti śatāni ca |
rājaputrasahasram ca aśvatthāma nivartate || 78
 
dināni daśa bhīṣmeṇa bhāradvājena pañca ca |
dinadvaye tu karṇena śalyenāardhadinam tathā || 79
 
dinārdhaṁ tu gadāyuddhametadbhāratamucyate |
evamaṣṭādaśaṁ hanti akṣauhiṇyāṁ dinakramāt || 80
 
dharmakṣetre kṣayakṣetre kurukṣetre mahātmanā |
pārthenārohayansvargam rājaputrā yaśaśvinaḥ || 81
 
navanāgasahasreṣu nāge nāge śataṁ rathāḥ |
rathe rathe śataṁ cāśvā aśve aśve śataṁ narāḥ || 82
 
raṇayajñe mahīyajñe dīkṣito'yaṁ yudhiṣṭhiraḥ |
vediṁ kṛtvā kurukṣetraṁ yūpaṁ kṛtvā janārdanam || 83
 
hotāramarjunaṁ kṛtvā yajamāno yudhiṣṭhiraḥ |
pāñcālīmaraṇiṁ kṛtvā vahniṁ kṛtvā vṛkodaram || 84
 
ājyaṁ kṛtvārkatanayaṁ jayadrathamukhānnṛpān |
duryodhanaṁ paśuṁ kṛtvā bhīṣmadroṇau mahahaviḥ || 85
 
ayājñikamidaṁ dravyaṁ bhayamohavivarjitam |
gāṇḍīvena sruveṇaiva hūyamāneṣu rājasu || 86
 
mātāpitṛsahasrāṇi putradāraśatāni ca |
saṁsāreṣvanubhūtāni yānti yāsyanti cāpare || 87
 
harṣasthānasahasrāṇi bhayasthānaśatāni ca |
divase divase mūḍhaṁ āviśanti na paṇḍitam || 88
 
vyAsa's cry in the wilderness
 
ūrdhvabāhurviraumyeṣa na ca kaścicchṇoti me |
dharmādarthaśca kāmaśca sa kiṁ arthaṁ na sevyate || 89
 
na jātu kāmān na bhayānna lobhāt
dharmaṁ tyajejjīvitasyāpi hetoḥ |
nityo dharmaḥ sukhaduḥkhe tvanitye
jīvo nityaḥ heturasya tvanityaḥ || 90
 
bhārata sāvitri - phala śruti
 
imāṁ bhāratasāvitrīṁ prātarutthāya yaḥ paṭhet |
saptajanma kṛtaiḥ pāpaiḥ sa muktaḥ sukham edhate || 91
 
divā vā yadi vā rātrau vaneṣu viṣayeṣu ca |
na bhayaṁ vidyate kiṁcit kāryasiddhiḥ bhaviṣyati || 92
 
yat phalaṁ go sahasrasya svarṇenālaṅkṛtasya ca |
dattasya vidhinā pātre tat phalam labhate naraḥ || 93
 
ahorātra kṛtaṁ pāpaṁ śravaṇāt eva naśyati |
saṁvatsarakṛtaṁ pāpaṁ paṭhanāt eva naśyati || 94
 
paṭhatāṁ śṛṇvatāṁ caiva viṣṇoḥ mahātmyamuttamam |
duḥsvapnanāśanaṁ caiva susvapnam ca bhaviṣyati || 95
 
bhārataṁ pacamaṁ vedaḥ yaḥ paṭhet śṛṇuyādapi |
sa mukta sarvapāpebhyo viṣṇusāyujyamāpnuyāt || 96
 
bhārataṁ pādamātreṇa śṛṇvan pāpaiḥ pramucyate |
śṛṇu rājan yathā vṛttaṁ tathā vakṣyāmi te kathām || 97
 
sā kathā bhāratī puṇyā draupadī sā pativratā |
pāṇḍavānāṁ snuṣā dhanyā prasīda puruṣottama || 98
 
gavāṁ śataṁ kanakaśṛṅgamayaṁ dadāti
viprāya vedaviduṣe ca bahuśrutāya |
puṇyāṁ ca bhāratakathāṁ paṭhati śṛṇoti
tulyaṁ phalaṁ bhavati tasya ca tasya caiva || 99
 
ādau pāṇḍavadhārtarāṣṭrajananaṁ lākṣāgṛhe dāhanam
dyūtaṁ śrīharaṇaṁ vane viharaṇaṁ matsyālaye vartanam |
līlāgograhaṇaṁ raṇe viharaṇaṁ saṁdhikriyājṛṁbhaṇam
paścādbhīṣmasuyodhanaādinidhanaṁ hyetanmahābhāratam || 100
 
iti śrī bhārata sāvitrī samāptā
 
The following is a verse for the concluding benediction, which is said to be in this bhArata sAvitri, as quoted by brahmashri vAraNAsi subrahmanya shAstri in his fourth Telugu book of bhArata tattva kathanam, pANDava nindA nirAkaraNam
 
dharmo vivarthati yudhiṣṭhirakīrtanena
pāpaṁ praṇaśyati vṛkodarakīrtanena |
śatrurvinaśyati dhanañjayakīrtanena
mādrīsutau kathayatāṁ na bhavanti rogāḥ ||
 
iti śam
--o)0(o--

sharper.

 It seems that the jack of all trades – the perpetual beginner – may

have a sharper brain than the master of one single ability

curiosity with experience.

curiosity killed the cat when you are not aware of the dangers in indulgence in something new but with experience you know when to stay low and when to fly full throttle.

it does help picking up new skills new works new hobbies new ways of engaging in life keeps one motivated and to look forward to the morrow. so learn learn learn keep the grey cells agile. 

sukhi evaro.

 suki evvarO

raagam: kaanaDaa

22 kharaharapriya janya
Aa: S R2 G2 M1 D N2 S
Av: S N2 P M1 G2 M1 R2 S

taaLam: dEshaadi
Composer: Tyaagaraaja
Language:

pallavi

sukhi evarO rAma nAma sukhi evarO
(sukhi)

anupallavi

sukhi evarO sumukhi evarO akhila sAramagu tAraka nAma
(sukhi)

caraNam

satyamu tappaka sakala lOkulaku bhrtyuDai daiva bhEdamu lEka
nityamaina susvarapu gAnamutO nirantaramu tyAgarAjanuta rAma
(sukhi)

---

Meaning:
Who is the raamaa naama enjoyer? Who is that person having the good face [as a result of uttering the raama naama]? Like the pupil of the eye that liberating naama, which is the entire essence of all - that liberating raamaa naama, the enjoyer who is it? That naamaa eulogised by Thyaagaraaja, which is truth and nothing but truth in the entire world, guiding all people, without creating any difference or distinction between different gods, the eternal, with good quality singing made permanent, the enjoyer of that naamaa, who is he?

jayanta's nm chapter 6

 Jayanta was born in a Brahmin family.He soon turned out to be a child prodigy. At a young age he composed a commentary to Panini’s Ashtadhyayi and earned the name Nava-Vrittikara (new commentator)

Jayanta wrote three known treatises on Nyaya philosophy, of which only two are extant, his magnum opus, the Nyayamanjari (A Cluster of Flowers of the Nyaya tree) and the Nyayakalika (A Bud of the Nyaya tree). His third work, Pallava (probably Nyayapallava, A Twig of the Nyaya tree) though quoted in Syadvadaratnakara is not yet found.

Jayanta mentioned in his Nyayamanjari, that he wrote this treatise during his confinement in a forest by the king. This treatise is unique in the sense that this is an independent work, not a commentary of an earlier work, which was the common practice of the day. Secondly according to Jayanta, purpose of Nyaya is to protect the authority of the Vedas, whereas earlier Nyaya scholars considered Nyaya as an (scientific study) for providing the true knowledge about the real nature of the objects of cognition.

to be continued.