S K

 Chapter 10 verse 34.

शक्ति और क्षमा (Shakti or Kshama)

क्षमा, दया, तप, त्याग, मनोबल सबका लिया सहारा,
पर नर व्याघ्र सुयोधन तुमसे कहो, कहाँ, कब हारा ?

क्षमाशील हो रिपु -समक्ष तुम हुये विनत जितना ही,
दुष्ट कौरवों ने तुमको कायर समझा उतना ही ।

अत्याचार सहन करने का कुफल यही होता है,
पौरुष का आतंक मनुज कोमल होकर खोता है ।

क्षमा शोभती उस भुजंग को जिसके पास गरल हो qq
उसको क्या जो दंतहीन, विषरहित, विनीत, सरल हो ।

तीन दिवस तक पंथ मांगते रघुपति सिंधु किनारे,
बैठे पढते रहे छन्द अनुनय के प्यारे प्यारे ।

उत्तर में जब एक नाद भी उठा नही सागर से,
उठी अधीर धधक पौरुष की आग राम के शर से ।

सिंधु देह धर त्राहि-त्राहि करता आ गिरा शरण में,
चरण पूज दासता ग्रहण की बंधा मूढ़ बन्धन में ।

सच पूछो तो शर में ही बसती है दीप्ति विनय की,
संधिवचन सम्पूज्य उसीका जिसमे शक्ति विजय की ।

सहनशीलता, क्षमा, दया को तभी पूजता जग है,
बल का दर्प चमकता उसके पीछे जब जगमग है ।

--रामधारी सिंह दिनकर (Ramdhari Singh Dinkar)

हिंदी में अर्थ / भावार्थ - कविता शक्ति और क्षमा - रामधारी सिंह दिनकर

सन्दर्भ / (शक्ति और क्षमा) : इस कविता में भीम अपने बड़े भाई युधिष्ठिर से उनके अति नरम स्वभाव के लिए शिकायत कर रहा है और बता रहा है कि कैसे उनके विनम्र स्वभाव के कारण उनकी छवि एक कायर की बन चुकी है। वह एक उदहारण के माध्यम से अपनी बात युधिष्ठिर को समझाने की कोशिश करता है कि राम जब समुन्द्र से रास्ता देने की प्रार्थना करते रहे तो समुन्द्र ने उनकी एक ना सुनी , पर जब राम ने धनुष उठाया तो समुंद्र को उनकी बात  माननी पड़ी। वह यह समझाने का प्रयत्न कर रहा है की कुछ जगह कार्य सिद्धि के लिए बल प्रयोग करना ही पड़ता है। आइये देखते हैं कविता का शब्दशः अर्थ। मित्रो इसका अर्थ लिखते हुए कई शब्दों का शाब्दिक अर्थ न लेकर मैंने वास्तविक या व्यावहारिक अर्थ लिखा है जिससे वाक्य का सही अर्थ (जो कवि कहना चाहता है) बन सके।


क्षमा, दया, तप, त्याग, मनोबल सबका लिया सहारा,
पर नर व्याघ्र सुयोधन तुमसे कहो, कहाँ, कब हारा ?
हिंदी में अर्थ : क्षमा, दया, तप, त्याग, मनोबल, तुमने सबका सहारा लिया। किन्तु उस मनुष्य रुपी पशु (व्याघ्र) दुर्योधन (सुयोधन) ने तुमसे कब हार मानी। ('दुर्योधन' का अर्थ है जिसे युद्ध में बड़ी कठिनाई से जीता जा सके।  परन्तु भीम ने यहाँ उसका अपमान करने के उद्देश्य से उसको सुयोधन कहकर सम्बोधित किया है , जिसका अर्थ है जिसे आसानी से युद्ध में हराया जा सके।)


क्षमाशील हो रिपु -समक्ष तुम हुये विनत जितना ही,
दुष्ट कौरवों ने तुमको कायर समझा उतना ही ।
हिंदी में अर्थ : तुम जितना अपना माफ कर देने का स्वाभाव (क्षमाशीलता) दिखाकर दुश्मन (रिपु) के सामने झुके (विनत) , उतना ही उन दुष्ट कौरवों ने तुमको डरपोक (कायर) समझा।


अत्याचार सहन करने का कुफल यही होता है,
पौरुष का आतंक मनुज कोमल होकर खोता है ।
हिंदी में अर्थ : अत्याचार (उत्पीड़न) सहन करने का यही बुरा परिणाम (कुफल) होता है कि कोमल होने के कारण मानव (मनुज) अपनी मर्दानगी का असर / भय (आतंक) खो देता है।


क्षमा शोभती उस भुजंग को जिसके पास गरल हो ,
उसको क्या जो दंतहीन, विषरहित, विनीत, सरल हो ।
हिंदी में अर्थ : किसी को माफ़ करना (क्षमा) केवल उसी साँप (भुजंग) को शोभा देता है (शोभती), जिसके पास जहर / विष (गरल) हो। वो (साँप) क्या माफ़ करेगा (क्षमा करेगा) जिसके दाँत ना हो. (दंतहीन), हरेक के लिए झुकता हो (विनीत) और जो साधारण सा (सरल) हो।


तीन दिवस तक पंथ मांगते रघुपति सिंधु किनारे,
बैठे पढते रहे छन्द अनुनय के प्यारे प्यारे ।
हिंदी में अर्थ : तीन दिन (दिवस) तक भगवान राम (रघुपति) समुंद्र (सिंधु) के किनारे बैठे उससे लंका जाने के लिए रास्ता माँगते रहे। और बैठे बैठे समुन्द्र से अच्छे अच्छे श्लोक पढ़कर प्रार्थना (अनुनय) करते रहे।


उत्तर में जब एक नाद भी उठा नही सागर से,
उठी अधीर धधक पौरुष की आग राम के शर से ।
हिंदी में अर्थ : जब समुन्द्र से एक भी आवाज (नाद) उत्तर के रूप में नहीं आयी , यानि कि समुन्द्र ने जब कोई उत्तर ना दिया। तब बेसब्र (अधीर) राम के बाण (शर) से पुरुषत्व (मर्दानगी , पौरुष) की आग (धधक) निकली , यानि कि तब राम ने बेसब्र होकर धनुष पर बाण चढ़ा लिया (समुन्द्र) को सुखाने के लिए।


सिंधु देह धर त्राहि-त्राहि करता आ गिरा शरण में,
चरण पूज दासता ग्रहण की बंधा मूढ़ बन्धन में ।
हिंदी में अर्थ : समुन्द्र (सिंधु) मनुष्य रूप धारण कर (देह धर) , रक्षा करो रक्षा करो (त्राहि त्राहि) कहता हुआ भगवान राम की शरण में आ गिरा।  और भगवान राम के पैर छूकर (चरण पूज) वह मूर्ख (मूढ़) भगवान की दासता (गुलामी) के बंधन में बंध गया। (यहाँ समुन्द्र को मूर्ख कहा गया है क्योंकि उसने भगवान की बात तब ना मानी जब वो उससे प्रार्थना कर रहे थे)।


सच पूछो तो शर में ही बसती है दीप्ति विनय की,
संधिवचन सम्पूज्य उसीका जिसमे शक्ति विजय की ।
हिंदी में अर्थ : सच कहूं तो विनम्रता की चमक (दीप्ति) बाण (शर) में ही बसती (रहती) है। राजनैतिक मित्रता (संधि) की बातें केवल उसकी ही मानने योग्य (सम्पूज्य) हैं जिसमें जीतने की ताकत (शक्ति) होती है।


सहनशीलता, क्षमा, दया को तभी पूजता जग है,
बल का दर्प चमकता उसके पीछे जब जगमग है ।
हिंदी में अर्थ : सहने की शक्ति (सहनशीलता) , किसी को क्षमा करना और किसी पर दया करना , इन विशेषताओं को संसार तभी मानता (पूजता) है , जब इनके पीछे शक्ति (बल) का घमंड (दर्प) जगमगाता (जगमग) है।

--रामधारी सिंह दिनकर (कवि)

Meaning / Explanation in English - Poem Shakti aur Kshama - Power and Forgiveness - Ramdhari Singh Dinkar

Context : In this poem, Bhima is complaining to his elder brother Yudhishthira for his very soft nature and telling him how his humble nature has made his iamge of a coward person. He tries to explain to Yudhishthira through an example that when Lord Rama prayed sea to give him way to Lanka, the sea did not listen to him, but when Rama raised the bow, the sea had to obey him. He is trying to explain that sometimes, force is necessary for accomplishment of work. Let us see the word by word meaning of the poem. Friends, while writing its meaning, I have written the actual or practical meaning of many words without taking the literal meaning, to make the relevant meaning of the sentence (which Poet wants to convey).


क्षमा, दया, तप, त्याग, मनोबल सबका लिया सहारा,
पर नर व्याघ्र सुयोधन तुमसे कहो, कहाँ, कब हारा ?
Meaning in English : Forgiveness, mercy, meditation power, sacrifice and morale, you took support of all these. But when were you able to defeat that animal (व्याघ्र) Duryodhana (Suyodhana) disguised as man. ('Duryodhana' means one who can be conquered with very great difficulty in battle. But Bhima here has addressed him as Suyodhan for the purpose of insulting him, which means one who can be easily defeated in battle.)


क्षमाशील हो रिपु -समक्ष तुम हुये विनत जितना ही,
दुष्ट कौरवों ने तुमको कायर समझा उतना ही ।
Meaning in English : The more you bowed (humbled) in front of (समक्ष) the enemy (रिपु) by showing the nature of your forgiveness (forgiveness), the more these evil Kauravas considered you coward.


अत्याचार सहन करने का कुफल यही होता है,
पौरुष का आतंक मनुज कोमल होकर खोता है ।
Meaning in English : The bad consequence (कुफल) of bearing persecution is that a human (मनुज) loses the fear (terror) of his manhood due to being gentle.


क्षमा शोभती उस भुजंग को जिसके पास गरल हो ,
उसको क्या जो दंतहीन, विषरहित, विनीत, सरल हो ।
Meaning in English : Forgiveness only suits (शोभती) to the snake (भुजंग), who has poison / venom (गरल). What will he forgive who has no teeth (toothless), bows to everyone (humble) and is very simple.


तीन दिवस तक पंथ मांगते रघुपति सिंधु किनारे,
बैठे पढते रहे छन्द अनुनय के प्यारे प्यारे ।
Meaning in English : For three days (दिवस), Lord Rama (रघुपति) sat on the banks of the ocean (सिंधु), asking for a way to Lanka. Kept sitting and praying (अनुनय) to the sea by reciting sweet verses.


उत्तर में जब एक नाद भी उठा नही सागर से,
उठी अधीर धधक पौरुष की आग राम के शर से ।
Meaning in English : When not a single voice (नाद) came from the sea as an answer, the fire (धधक) of masculinity (पौरुष) came out of Rama's arrows (शर).


सिंधु देह धर त्राहि-त्राहि करता आ गिरा शरण में,
चरण पूज दासता ग्रहण की बंधा मूढ़ बन्धन में ।
Meaning in English : Ocean (सिंधु) took the form of a human being (देह धर). Save me, Save me, (त्राहि त्राहि) saying that he fell under the shelter of Lord Rama. And by touching the feet of Lord Rama (चरण पूज), that fool (मूढ़) was bound in the bondage of slavery (दासता) of God. (Here Ocean has been called a fool because he did not listen to God when he was praying to him).


सच पूछो तो शर में ही बसती है दीप्ति विनय की,
संधिवचन सम्पूज्य उसीका जिसमे शक्ति विजय की ।
Meaning in English : To be honest, the glow (दीप्ति) of humility dwells in the arrow (शर). The words of political friendship (संधि) are only acceptable (सम्पूज्य) of a person ,  who has the power (शक्ति) to win.


सहनशीलता, क्षमा, दया को तभी पूजता जग है,
बल का दर्प चमकता उसके पीछे जब जगमग है ।
Meaning in English : The power to bear (सहनशीलता), to forgive someone (क्षमा) and to have mercy on someone (दया), the world (जग) worships (पूजता) these characteristics only when the arrogance (दर्प) of power (बल) shines behind them.

s sung to I

1 O COME ye hither, sit ye down: to Indra sing ye forth, your song,
companions, bringing hymns of praise.
2 To him the richest of the rich, the Lord of treasures excellent,
Indra, wi th Soma juice outpoured.
3 May he stand by us in our need and in abundance for our wealth:
May he come nigh us with his strength.
4 Whose pair of tawny horses yoked in battles foemen challenge not:
To him, to Indra sing your song.
5 Nigh to the Soma-drinker come, for his enjoyment, these pure drops,
The Somas mingled with the curd.
6 Thou, grown at once to perfect strength, was born to drink the Soma juice,
Strong Indra, for pre-eminence.
7 O Indra, lover of the song, may these quick Somas enter thee:
May they bring bliss to thee the Sage.
8 Our chants of praise have strengthened thee, O Satakratu, and our lauds
So strengthen thee the songs we sing.
9 Indra, whose succour never fails, accept these viands thousand fold,
Wherein all manly powers abide.
10 O Indra, thou who lovest song, let no man hurt our bodies, keep

Slaughter far from us, for thou canst. 

1 They who stand round him as he moves harness the bright, the ruddy Steed
The lights are shining in the sky.
2 On both sides to the car they yoke the two bay coursers dear to him,
Bold, tawny, bearers of the Chief.
3 Thou, making light where no light was, and form, O men: where form was not,
Was born together with the Dawns.
4 Thereafter they, as is their wont, threw off the state of' babes unborn,
Assuming sacrificial names.
5 Thou, Indra, with the Tempest-Gods, the breakers down of what is firm '
Fondest the kine even in the cave.
6 Worshipping even as they list, singers laud him who findeth wealth,
The far-renowned, the mighty One.
7 Mayest thou verily be seen coming by fearless Indra's side:
Both joyous, equal in your sheen.
8 With Indra's well beloved hosts, the blameless, hastening to heaven,
The sacrificer cries aloud.
9 Come from this place, O Wanderer, or downward from the light of heaven:
Our songs of praise all yearn for this.
10 Indra we seek to give us help, from here, from heaven above the earth,
Or from the spacious firmament.

1 INDRA the singers with high praise, Indra reciters with their lauds,
Indra the choirs have glorified.
2 Indra hath ever close to him his two bay steeds and word-yoked car,
Indra the golden, thunder-armed.
3 Indra hath raised the Sun on high in heaven, that he may see afar:
He burst the mountain for the kine.
4 Help us, O Indra, in the frays, yea, frays, where thousand spoils are gained,
With awful aids, O awful One.
5 In mighty battle we invoke Indra, Indra in lesser fight,
The Friend who bends his bolt at fiends.
6 Unclose, our manly Hero, thou for ever bounteous, yonder cloud,
For us, thou irresistible.
7 Still higher, at each strain of mine, thunder-armed Indra's praises rise:
I find no laud worthy of him.
8 Even as the bull drives on the herds, he drives the people with his might,
The Ruler irresistible:
9 Indra who rules with single sway men, riches, and the fivefold race
Of those who dwell upon the earth.
10 For your sake from each side we call Indra away from other men:
Ours, and none others', may he be.

1 INDRA, bring wealth that gives delight, the victor's ever-conquering wealth,
Most excellent, to be our aid;
2 By means of which we may repel our foes in battle hand to hand,
By thee assisted with the car.
3 Aided by thee, the thunder-armed, Indra, may we lift up the bolt,
And conquer all our foes in fight.
4 With thee, O India, for ally with missile-darting heroes, may
We conquer our embattled foes.
5 Mighty is Indra, yea supreme; greatness be his, the Thunderer:
Wide as the heaven extends his power
6 Which aideth those to win them sons, who come as heroes to the fight,
Or singers loving holy thoughts.
7 His belly, drinking deepest draughts of Soma, like an ocean swells,
Like wide streams from the cope of heaven.
8 So also is his excellence, great, vigorous, rich in cattle, like
A ripe branch to the worshipper.
9 For verily thy mighty powers, Indra, are saving helps at once
Unto a worshipper like me.
10 So are his lovely gifts; let lauds and praises be to Indra sung,
That he may drink the Soma juice.

1 COME, Indra, and delight thee with the juice at all the Soma feasts,
Protector, mighty in thy strength.
2 To Indra pour ye forth thejuice, the active gladdening juice to him
Ile gladdening, oinnific God.
3 O Lord of all men, fair of cheek, rejoice thee in the gladdening lauds,
Present at these drink-offerings.
4 Songs have outpoured themselves to thee, Indra, the strong, the guardian Lord,
And raised themselves unsatisfied.
5 Send to us bounty manifold, O Indra, worthy of' our wish,
For power supreme is only thine.
6 O Indra, stimulate thereto us emulously fain for wealth,
And glorious, O most splendid One.
7 Give, Indra, wide and lofty fame, wealthy in cattle and in strength,
Lasting our life-time, failing not.
8 Grant us high fame, O Indra, grant riches bestowing thousands, those
Fair fruits of earth borne home in wains.
9 Praising with songs the praise-worthy who cometh to our aid, we call
Indra, the Treasure-Lord of wealth.
10 To lofty Indra, dweller by each libation, the pious man
Sings forth aloud a strengthening hymn.

1 THE chanters hymn thee, they who say the word of praise magnify thee.
The priests have raised thee up on high, O Satakratu, like a pole.
2 As up he clomb from ridge to ridge and looked upon the toilsome task,
Indra observes this wish of his, and the Rain hastens with his troop.
3 Harness thy pair of strong bay steeds, long-maned, whose bodies fill the girths,
And, Indra, Soma-drinker, come to listen to our songs of praise.
4 Come hither, answer thou the song, sing in approval, cry aloud.
Good Indra, make our prayer succeed, and prosper this our sacrifice.
5 To Indra must a laud be said, to strengthen him who freely gives,
That Sakra may take pleasure in our friendship and drink-offerings.
6 Him, him we seek for friendship, him for riches and heroic might.
For Indra, he is Sakra, he shall aid us while he gives us wealth.
7 Easy to turn and drive away, Indra, is spoil bestowed by thee.
Unclose the stable of the kine, and give us wealth O Thunder-armed
8 The heaven and earth contain thee not, together, in thy wrathful mood.
Win us the waters of the sky, and send us kine abundantly.
9 Hear, thou whose ear is quick, my call; take to thee readily my songs
O Indra, let this laud of mine come nearer even than thy friend.
10 We know thee mightiest of all, in battles hearer of our cry.
Of thee most mighty we invoke the aid that giveth thousandfold.
11 O Indra, Son of Kusika, drink our libation with delight.
Prolong our life anew, and cause the seer to win a thousand gifts.
12 Lover of song, may these our songs on every side encompass thee:
Strengthening thee of lengthened life, may they be dear delights to thee.

1 ALL sacred songs have magnified Indra expansive as the sea,
The best of warriors borne on cars, the Lord, the very Lord of strength.
2 Strong in thy friendship, Indra, Lord of power and might, we have no fear.
We glorify with praises thee, the never-conquered conqueror.
3 The gifts of Indra from of' old, his saving succours, never fail,
When to the praise-singers he gives the boon of substance rich in kine.
4 Crusher of forts, the young, the wise, of strength unmeasured, was he born
Sustainer of each sacred rite, Indra, the Thunderer, much-extolled.
5 Lord of the thunder, thou didst burst the cave of Vala rich in cows.
The Gods came pressing to thy side, and free from terror aided thee,
6 I, Hero, through thy bounties am come to the flood addressing thee.
Song-lover, here the singers stand and testify to thee thereof.
7 The wily Susna, Indra! thou o'er-threwest with thy wondrous powers.
The wise beheld this deed of thine: now go beyond their eulogies.
8 Our songs of praise have glorified Indra who ruleth by his might,
Whose precious gifts in thousands come, yea, even more abundantly.

samasa.

unique to sanskrit.

Chapter 10 verse 33

 समास शब्द की व्युत्पत्ति – सम् उपसर्गपूर्वक अस् धातु से घञ् प्रत्यय करने पर ‘समास’ शब्द निष्पन्न होता है। इसका अर्थ ‘संdक्षिप्तीकरण’ है।

समास की परिभाषा – संक्षेप करना अथवा अनेक पदों का एक पद हो जाना समास कहलाता है। अर्थात् जब अनेक पद मिलकर एक पद हो जाते हैं तो उसे समास कहा जाता है। जैसे–

• सीतायाः पतिः = सीतापतिः।

यहाँ ‘सीतायाः’ और ‘पतिः’ ये दो पद मिलकर एक पद (सीतापतिः) हो गया है, इसलिए यही समास है।

समास होने पर अर्थ में कोई भी परिवर्तन नहीं होता है। जो अर्थ ‘सीतायाः पतिः’ (सीता का पति) इस विग्रह युक्त वाक्य का है, वही अर्थ ‘सीतापतिः’ इस समस्त शब्द का है।

पूर्वोत्तर विभक्ति का लोप – सीतायाः पतिः = सीतापतिः। इस विग्रह में ‘सीतायाः’ पद में षष्ठी विभक्ति है, ‘पतिः’ पद में प्रथमा विभक्ति सुनाई देती है। समास करने पर इन दोनों विभक्तियों का लोप हो जाता है। उसके बाद ‘सीतापति’ इस समस्त शब्द से पुनः प्रथमा विभक्ति की जाती है, इसी प्रकार सभी जगह जानना चाहिए।

समासयुक्त शब्द समस्तपद कहा जाता है। जैसे–

• सीतापतिः।

समस्त शब्द का अर्थ समझाने के लिए जिस वाक्य को कहा जाता है, वह . वाक्य विग्रह कहलाता है। जैसे– ‘सीतायाः पतिः’ यह वाक्य विग्रह है।

समास के भेद-

संस्कृत भाषा में समास के मुख्य रूप से चार भेद होते हैं।

समास में प्रायः दो पद होते हैं – पूर्वपद और उत्तर। पद का अर्थ पदार्थ होता है। जिस पदार्थ की प्रधानता होती है, उसी के अनुरूप ही समास की संज्ञा भी होती है। जैसे कि प्रायः पूर्वपदार्थ प्रधान अव्ययीभाव होता है। प्रायः उत्तरपदार्थ प्रधान तत्पुरुष होता है। तत्पुरुष का भेद कर्मधारय होता है। कर्मधारय का भेद द्विगु होता है। प्रायः अन्य पदार्थ प्रधान बहुब्रीहि होता है। प्रायः उभयपदार्थप्रधान द्वन्द्व होता है। इस प्रकार समास के सामान्य रूप से छः भेद होते हैं।

1. अव्ययीभाव समासः Avyayebhav Samas
2. तत्पुरुष समास: Tatpurush Samas
3. कर्मधारयसमास: Karmadharaya Samas
4. द्विगुसमासः Dvigu Samas
5. बहुव्रीहिसमासः Bahuvrihi Samas
6. द्वन्द्वसमास: Dvandva Samas

1. अव्ययीभाव समासः
जब विभक्ति आदि अर्थों में वर्तमान अव्यय पद का सुबन्त के साथ नित्य रूप से समास होता है, तब वह अव्ययीभाव समास होता है अथवा इसमें यह जानना चाहिए-

जैसे–

अव्ययपदम् – अव्ययस्यार्थः – विग्रहः – समस्तपदम्

• अधि – सप्तमीविभक्त्यर्थे – हरौ इति – अधिहरि

2. तत्पुरुष समास:
तत्पुरुष समास में प्रायः उत्तर पदार्थ की प्रधानता होती है। जैसे– राज्ञः पुरुषः – राजपुरुषः (राजा का पुरुष)। यहाँ उत्तर पद ‘पुरुषः’ है, उसी की प्रधानता है। ‘राजपुरुषम् आनय’ (राजा के पुरुष को लाओ) ऐसा कहने पर पुरुष को ही लाया। जाता है। राजा को नहीं। तत्पुरुष समास में पूर्व पद में जो विभक्ति होती है, प्रायः उसी के नाम से ही समास का भी नाम होता है। जैसे–

• कृष्णं श्रितः – कृष्णश्रितः (द्वितीयातत्पुरुषः)

3. कर्मधारय समास:
जब तत्पुरुष समास के दोनों पदों में एक ही विभक्ति अर्थात् समान विभक्ति होती है, तब वह समानाधिकरण तत्पुरुष समास कहा जाता है। इसी समास को कर्मधारय नाम से जाना जाता है। इस समास में साधारणतया पूर्वपद विशेषण और उत्तरपद विशेष्य होता है। जैसे– नीलम् कमलम् = नीलकमलम्।।

1. इस उदाहरण में ‘नीलम् कमलम्’ इन दोनों पदों में समान विभक्ति अर्थात . प्रथमा विभक्ति है।
2. यहाँ ‘नीलम्’ पद विशेषण है और ‘कमलम्’ पद विशेष्य है। इसलिए यह कर्मधारय समास है।

4. द्विगुसमासः

1. ‘संख्यापूर्वो द्विगु’ इस पाणिनीय सूत्र के अनुसार जब कर्मधारय समास का पूर्वपद संख्यावाची तथा उत्तरपद संज्ञावाचक होता है, तब वह ‘द्विगु समास’ कहलाता
2. यह समास प्रायः समूह अर्थ में होता है।
3. समस्त पद सामान्य रूप से नपुंसकलिङ्ग के एकवचन में अथवा स्त्रीलिङ्ग के एकवचन में होता है।
4. इसके विग्रह में षष्ठी विभक्ति का प्रयोग किया जाता है।

जैसे

• सप्तानां दिनानां समाहारः इति = सप्तदिनम्

5. बहुव्रीहिसमासः
जिस समास में जब अन्य पदार्थ की प्रधानता होती है तब वह बहुव्रीहि समास कहा जाता है। अर्थात् इस समास में न तो पूर्व पदार्थ की प्रधानता होती है और न ही उत्तर पदार्थ की, अपितु दोनों पदार्थ मिलकर अन्य पदार्थ का बोध कराते हैं। समस्त पद का प्रयोग अन्य पदार्थ के विशेषण के रूप में होता है। जैसे–

• पीतम् अम्बरं यस्य सः = पीताम्बरः (विष्णु)।
• पीला है वस्त्र जिसका वह = पीताम्बर, अर्थात् विष्णु।

6. द्वन्द्वसमास:
द्वन्द्व समास में आकांक्षायुक्त दो पदों के मध्य में ‘च’ (और, अथवा) आता है, है। जैसे– धर्मः च अर्थ : च – धर्मार्थो। यहाँ पूर्व पद ‘धर्मः’ और उत्तर पद ‘अर्थः’ इन दोनों की ही प्रधानता है। द्वन्द्व समास में समस्त पद प्रायः द्विवचन में होता है। यथा–

• हरिश्च हरश्च – हरिहरौ।

TP

 https://www.facebook.com/vishnunivasamcbe/videos/486387832471740/

Lyrics 

The primary temple was modeled upon the Puri Jagannath temple, whereas the outside structure reflects Pandava architecture. The temple follows both the Orthodox Sampradaya (tradition) of the South and the Bhajan Sampradaya of the North.

This temple is dedicated to Lord Panduranga i.e. Lord Vishnu along with His consort Raghumayee. The Deity of Lord Pandurangan is made of Shaligrama and twelve feet in height. Lord Pandurangan adorns the alankara of the Madura King on sundays, a very simple alankara on thursdays where His divine feet can be seen, alankara with silver kavacha and ornaments on fridays and in the form of Lord Venkateswara on saturdays.

The structure of the temple resembles the Pandaripuram temple in Maharashtra with Lord Panduranga accompanied by Mother Ragumayee blessing devotees. The temple was built by the disciple of His Holiness Gnanananda Swamigal, His Holiness Haridas Giri Swamigal.  It is being administered by His Holiness Namanandagiri Swamigal presently. Lord Panduranga is majestically 12 feet tall made of Salagrama stone. He graces in a standing posture. Raghumayee nearby is adding beauty to beauty. Nearby, an idol of Lord Varadharaja and his consorts may be seen.

All the deities related to Sri Chakra worship are in this temple. It is especially noteworthy that all the deities related to Sri Chakra – Maha Shodasi, Rajarajeshwari, Saraswathi, Lakshmi, Brahmma, Vishnu, Rudra, Easwara, Vinayaka, Bala, Annapoorani, Ashwaruda, Rajamadhangi, Varahi, Prathyangira, Sarabeswara, Chakrathaazhwar, Brahmi, Yoga Narasimha, Agoramurthy, Vanadurga, Parasaraswathi, Medha Dakshinamurthy, Subramanya, Chandi Mahalakshmi, Maheswari, Gaumari, Vaishnavi, Mahendri, Chamunda, Mahalakshmi are in the temple in idol forms.

Lord appears in fruit Alankara on the Tamil New Year day-Vishu Kani Utsav. On the Gokhulashtami day, Vaishnava Muthangi Sevai is followed. Lord appears in many alluring forms as Rajagopala, Giridhari holding the Govardhana Hill, as Geethacharya, as Parthasarathy and Radhakrishna.

It is said that Lord played his flute under the Thamala tree (the sacred tree of the temple) in Dwapara Yuga which drew Radha towards him. It is noteworthy that this Thamala tree is brought to South. Dwarapalaka idols are made of Panchaloka – a mixture of five metals.

The famous Sri Panduranga temple was built with a combination of northern and southern styles of architecture. The temple resembles the Puri Jagannath temple in Orissa and its front gopurams are constructed in the Pallava style of architecture.

Another specialty of this temple is the divine marriage i.e. Nitya Kalyana Utsavam is being performed daily between 10 A.M to 12 noon on the weekdays and between 2 P.M to 4 P.M on Sundays. This temple has a unique Art decoration, first of its kind in India, where mural forms are embedded on the walls and ceiling of Ardha Mantapam and Maha Mantapam specially conceived and erected by Sri Natanam, the renowned Mural Architect.

 mahaayogapithe tate bhimartathyaa

varam pundarikaya daatum munindraih
samaagatya tishth antamaanandakandam
parabrahmalingam, bhaje paandurangam || 1 ||

tadidvaasasam nilameghaavaqbhaasam
ramaamandiram sundaram citprakaasham
param tvishtikaayaam samanyastapaadam
parabrahmalingam bhaje paanduraògam || 2 ||

pramaanam bhavaabdheridam maamakaanaam
nitambah karaabhyam dhruto yena tasmaat
vidhaaturvasatyai dhruto naabhikoshah
parabrahmanlingam bhaje paandurangam || 3 ||

sphuratkaustubhaalankrutam kantthadeshe
shriyaa jushtakeyürakam shrinivaasam
shivam shaantamidyam varam lokapaalam
parabrahmalingam bhaje paandurangam || 4 ||

sharaccandrabimbaananam caaruhaasam
lasatkundalaakraantagandasthalaangam
japaaraagabimbaadharam kaòjanetram
parabrahmalingam bhaje paandurangam || 5 ||

kiritojjvalatsarfadikpraantabhaagam
surairarcitam divyaratnairanarghaih
tribhangaakrutim barhamaalyaavatamsam
parabrahmalingam bhaje paandurangam || 6 ||

vibhum venunaadam carantam durantam
svayam li;aya gopavesham dadhaanam
gavaam vrundukaanandanam caaruhaanam
parabrahmalingam bhaje paandurangam || 7 ||

ajam rukminipraanasaòjivanam tam
param dhaama kaivalyamekam turiyam
prasannam prapannaartiham devadevam
parabrahmalingam bhaje paandurangam || 8 ||

svayam paandurangasya vai punyadam ye
pathantyekacittena bhaktyaa ca nityam
bhaavaambhonidhim te’ pi tirvaantakaale
jareraalayam shaashvatam praapnuvanti || 9 ||

॥ iti srsmatparamahamsaparivrajakacaryasya
srigovindabhagavatpujyapadasisyasya
srimacchankarabhagavatah krtau
pandurangastakam sampurnam ॥

I worship that Panduranga, who has the characteristics of the Supreme Brahman and who is the source of happiness. He has come to his spot on the bank of the river Bhimarathi which is a great seat of yogic prowess, and is standing here along with great seers in order to confer boon on Pundarika.

I bow to that Paanduranga, who has the characteristics of the Supreme Brahman. He has dress brilliant like the lightning, and has the colour of the blue clouds. He is the abode of Goddess Ramaa (Lakshmi). He is handsome and is (verily) the effulgence of consciousness. He is the Highest who has firmly placed His feet on the brick.
The reading ‘param’ has been instead of ‘varam’ as it is more appropriate.

I salute that Paanduranga, who has the characteristics of the Supreme Brahman. Since He has held His waist with His two, hands, He seems to declare, `For my devotees, the ocean of worldly life is this measure (depth) alone’. In order to provide an abode for (lord) Brahmaa He has produced the flower in his navel.
Often people suffering in the worldly life feel that they are completely lost. But God seems to assure that the worldly life is only waist deep by standing in that pose placing his hands on the waist

I adore that Paanduranga, who has the characteristics of the Supreme Brahman. He is adorned by the sparkling gem kaustubha around the neck and by the armlets of rare charm. He is the abode of the Goddess Sri. He is benevolent, calm and worthy of adoration. He is the excellent protector of the world.
Kaustubha is the name of a clebrated gem obtained with thirteen other jewels at the churning of the ocean and worn by lord Vishn.

I worship that Paanduranga, who possesses the characteristics of the Supreme Brahman. His face resembles the autumnal moon and His is a captivating smile. His cheeks are covered by shining ear-rings. His lips are red like the bimba (fruit) and hibiscus flower. His eyes are like lotuses.
The autumnal moon shines bright without any impediment. The lord with His captivating smile is compared to the autumnal moon. The bimba fruit on account of its red colour is often used as a simile for the lips.

I salute that Paanduranga, who has the characteristics of the Supreme Brahman. His crown illumines all quarters and He is worshipped by the celestials with invaluable divine gems. He stands in the three-bend posture and He wears peacock feathers and garlands.
The reading `anargha’ has been taken instead of `anarghya’ because of the popular usage, although the two words means the same.

I adore that paanduranga, who has the characteristics of the Supreme Brahman. He is the all pervasive one, sporting in the sound of lute. He spells the end to the wicked. He wears the dress of a cowherd and brings great delight to herds of cows. He has an attractive smile.
The bewitching smile and the luring sound of His lute and the simple attire of a cowherd are assuring that he may be approached by anyone without any reservations.

I praise that paanduranga, who has the characteristics of the Supreme Brahman. He is unborn one who has revived as it were, the life of Rukmini. He is the supreme effulgence and He is the one ultimate and fourth state and beatitude. He is gracious, removing the distress of those seeking refuge under Him. He is the lord of lords.

Those who steadfastly and wit devotion always read (this hymn) on Paanduranga which dowers merits, cross the vast ocean of mundane existence and at the end reach the eternal abode of lord Hari.