Sūkti Sudhākara

attuṁ vāñchati vāhanaṁ gaṇapater ākhuṁ kṣudhārttaḥ phaṇī

attuṁ vāñchati vāhanaṁ gaṇapater ākhuṁ kṣudhārttaḥ phaṇī
tañ ca krauñcharipoś śikhī ca girijā-siṁho’pi nāgānanam |
gaurī jahnu-sutām asūyati kalānāthaṁ lalāṭānalo
nirviṇṇaḥ sa papau kuṭumba-kalahād īśo’pi hālāhalam ||
(Unknown source)

“His snake, stricken with hunger, tries to eat Gaṇapati’s [i.e., Gaṇeśa’s] mouse.
Krauñcharipu [i.e., Kārtikeya’s] peacock tries to eat the snake, and Girijā’s [i.e., Pārvatī’s] lion tries to eat Nāgānana [i.e., Gaṇeśa, lit., “he of elephant head”] himself.
Gaurī envies the daughter of Jahnu [i.e., Gaṅgā, who dwells on his head].
And the fire on his forehead envies the moon [on his crown].
Disturbed by household quarrel, Īśa [i.e., Śiva] drank poison!”

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ekā bhāryā prakṛti-mukharā cañcalā ca dvitīyā

ekā bhāryā prakṛti-mukharā cañcalā ca dvitīyā
putro’py eko bhuvana-vijayī manmatho durnivāraḥ |
śeṣaḥ śayyā vasati-jaladhau vāhanaṁ pannagāriḥ
smāraṁ smāraṁ svagṛha-caritaṁ dārubhūto murāriḥ |
(Unknown source)

“His first wife is garrulous.
And the second is fickle.
His only son, Pradyumna [lit., “the mind-churner,” Kāmadeva], 
is uncontrollable, and has conquered the world.
His bed is Śeṣa [i.e., a serpent].
His residence is on the ocean.
And his carrier is Pannagāri [i.e., Garuḍa; lit., “the foe of serpents”].
Mulling over the affairs in his household, 
Murāri [i.e., Bhagavān Viṣṇu] became wooden [i.e., Jagannātha]!”

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āhāra-nidrā-bhaya-maithunaṁ ca

āhāra-nidrā-bhaya-maithunaṁ ca
sāmānyam etat paśubhir narāṇām |
dharmo hi teṣām adhiko viśeṣo
dharmeṇa hīnāḥ paśubhiḥ samānāḥ ||
(Hitopadeśa: Maṅgalācaraṇam, 25)

“Eating, sleeping, fearing, and mating—these on the part of humans are common with animals. Dharma is their [i.e., humans’] greater, distinguishing quality. Those who are devoid of dharma are the same as animals.”

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sopāna-bhūtaṁ mokṣasya mānuṣyaṁ prāpya durlabham

sopāna-bhūtaṁ mokṣasya mānuṣyaṁ prāpya durlabham |
yas tārayati nātmānaṁ tasmāt pāpa-tarotra kaḥ ||
tataś cāpy uttamaṁ janma labdhvā cendriya-sauṣṭhavam |
na vettātma-hitaṁ yas tu sa bhavet ātma-ghātakaḥ ||
vinā dehena kasyāpi puruṣārtho na vidyate |
tasmād deha-dhanaṁ prāpya puṇya-karmāṇi sādhayet ||
rakṣet sarvātmanātmānam ātmā sarvasya bhājanam |
rakṣaṇe yatnam ātiṣṭhet yāvat tattvaṁ na paśyati ||
(Kulārṇava Tantra: Ullāsa 1, 16–19)

“So, who is a greater sinner in this world than one who receives this rare to attain human form which is the ladder to liberation but does not deliver oneself? Moreover, one who attains this topmost birth along with the excellence of its [i.e., human] senses but does not know one’s own good is a destroyer of one’s own self. Without a [human] body, no one’s puruṣārthas are attained. Therefore, having received the fortune of this body, one should perform auspicious acts. One should protect oneself in all respects, as the self [i.e., body] is the vessel for everything. One should take care in protecting [one’s body] until one sees the truth.”

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labdhvā sudurlabham idaṁ bahu-sambhavānte

labdhvā sudurlabham idaṁ bahu-sambhavānte
mānuṣyam arthadam anityam apīha dhīraḥ |
tūrṇaṁ yateta na pated anumṛtyu yāvan
niḥśreyasāya viṣayaḥ khalu sarvataḥ syāt ||
(Śrīmad Bhāgavatam: 11.9.29)

“Having attained after many births here [i.e., in this world of saṁsāra] this rare to attain human form, which is highly valuable but temporary, the wise should immediately endeavor for the highest good so long as the body has not fallen to its inevitable death; objects of the senses (viṣaya) [which are satisifying to the senses of one’s present body] can be had everywhere [i.e., in all forms of life into which one is perpetually born throughout the beginningless and endless course of saṁsāra].”

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dvy-arthaiḥ padaiḥ piśunayec ca rahasya-vastu

dvy-arthaiḥ padaiḥ piśunayec ca rahasya-vastu |
(Unknown source; cited from a kāma-śāstra in Kāvya-prakāśa, Sāhitya-darpaṇa, and the Vaiṣṇavānandinī-ṭīkā to Śrīmad Bhāgavatam: 10.33.26)

“One should indicate a confidential matter with words that have a double meaning.”

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labdhātmikā satī rūḍhir bhaved yogāpahāriṇī

labdhātmikā satī rūḍhir bhaved yogāpahāriṇī |
kalpanīyā tu labhate nātmānaṁ yoga-bādhataḥ ||
(Kumārila Bhaṭṭa; cited in Jīva Gosvāmī’s ṭīkā to Brahma-saṁhitā: 5.1)

“The acquired conventional meaning (rūḍhi-artha) [of a word] overrides its etymological meaning (yoga-artha). A word meaning should not be supposed [through etymology] when there is an obstruction to its own etymological meaning [by the conventional meaning in the context of the word’s usage].”

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vyāvṛttir vyavahāro vā lakṣaṇasya prayojanam

vyāvṛttir vyavahāro vā lakṣaṇasya prayojanam |
(Tarka-dīpikā; Amṛta-ṭīkā on Hari-nāmāṛta-vyākaraṇa: 45)

“The purpose of a characteristic (lakṣaṇa) is differentiation [of the object possessing the characteristic from other objects] and [determining the practical] usage [of the object].”

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lakṣyate jñāyate’neneti lakṣaṇam

lakṣyate jñāyate’neneti lakṣaṇam |
(Amṛta-ṭīkā on Hari-nāmāṛta-vyākaraṇa: 45)

“That by which something is defined [alt., characterized, recognized, indicated] and known is a lakṣaṇa.”

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