Bhojana Mantra -Bhagavad Gīta -Lord Sri Krishna

 Story Behind Verse-6 Bhagavad Gīta 4.24 -Lord Sri Krishna

Bhojanam refers to the act of eating/giving food. or enjoying food, often representing a traditional, hearty, and often served with various dishes. In a broader sense, it means consuming food, with the Vedas giving food a high, respectful place.

 

In Sanatana Dharma, praying before meals is a sacred practice of gratitude, recognizing food as divine energy (Prana) and a gift from God (specifically Goddess Annapurna). It transforms eating into a spiritual offering fostering mindfulness and purifying the food to nourish the body, mind, and soul, rather than just satisfying hunger

While Bhojanam is the most frequently used term, Sanskrit has several other words for food depending on the context:

    Annam (अन्नम्): Often refers to grains or cooked rice, but used broadly for food.

    Aaharah (आहारः): Generally refers to diet, intake, or nourishment.

    Vyanjanam (व्यञ्जनम्): Specifically refers to a side dish or curry.

    Bhakshyam (भक्ष्यम्): Refers to something that can be eaten or chewed

An ancient health tip in Sanskrit states: “Ajeerne Bhojanam Visham”. This means that if the previously taken food is not digested, taking the next meal will be equivalent to taking poison. Hunger is one signal that the previous food is digested.

In Sanatana dharma We pray before eating Food because Gratitude: Thanking the Divine, nature, farmers, and those who prepared the food.Consecrating the food to the Lord (often Lord Krishna or Mother Annapurna) to reduce the intake of Tamas (ignorance/heaviness). Invoking the digestive fire (Vaishvanara), believing that God resides within as the fire that digests the food.It encourages eating in a calm state, ensuring the food nourishes rather than harms the body.

Traditionally, this practice involves washing hands, cleaning the area, and eating in a peaceful, respectful manner.

Bhojana Mantra is chanted before consuming food considering it as divine Prasad, which provides physical and mental purity. The most popular mantra is from the Gita (4.24):

ब्रह्मार्पणं ब्रह्म हविः ब्रह्माग्नौ ब्रह्मणा हुतम् ।

ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥

brahmārpaṇaṃ brahma haviḥ brahmāgnau brahmaṇā hutam

brahmaiva tena gantavyaṃ brahmakarmasamādhinā-Bhagavad Gīta 4.24

ब्रह्मार्पणं ब्रह्म हविः Brahmaparnam Brahma Havi: Surrender and offering (Havi) both are Brahma (God).

 brahma + arpaṇam

  arpaṇam = The ladle, the instrument of offering.

  brahmārpaṇaṃ = The instrument of offering is Brahman.

haviḥ = The offering itself.

ब्रह्माग्नौ ब्रह्मणा हुतम् -Brahmagnau Brahmana Hutam: The sacred fire (Agni) and the one offering the offering (Karta) are also Brahma.

brahmāgnau = brahma + agnau

  agni = Fire

 agnau = In the fire

brahmaṇā = [The act is performed] by Brahman.

hutam = Offering. (This means: The act of offering is by Brahman, and the offering itself is also Brahman.).

  ब्रह्मैव टेन गण्तम्: One who has this type of Brahma-drishti (seeing Brahma in everything) undoubtedly attains Brahma.

brahma-karma-samAdhinA, tena gantavyam brahma eva (asti)

ena = (achieved, reached, etc) by them

gantavyam = destination

brahma = state of brahma

eva = only

tena = By that

ब्रह्मकर्मसमाधिना   Brahmakarmasamadhina: By a man who is completely absorbed in (immersed in Brahma-consciousness) in actions (karma).

brahma-karma = Karma that is steadfast in Brahman, selfless deeds.

samādhin = One steadfast in samādhi.

samādhinā = By the samādhin.

(Thus: "By the one who is steadfast in brahma-karma.”) those steadfast in 'karma as brahma' (selfless karma), destination (achieved by them ena suffix) (is) brahma only.

brahma only is the destination achieved by them (those in selfless karma)

Brahman is the ladle. Brahman is the offering.

The offering is poured by Brahman into the fire of Brahman.

Brahman alone is to be reached by the one who sees Brahman in all actions.

This verse has a very profound meaning. This is in reference to a yajña or a fire sacrifice that was performed in the Vedic period. Today, we too perform yajna (daily fire sacrifice) - that of eating!

There is the eater.

There is the digestive fire.

There is the food.

There is the hand used to put the food in the "fire."

It is similar to the act of yajña.

This verse is from the Srimad Bhagavad Gita (Chapter 4, Verse 24) which indicates that one who sees God in everything he does attains Brahman. It means: 'The offering (act of offering) is Brahman, the offering (ghee) is Brahman, the oblation is offered by the doer in the form of Brahman in the form of Brahman, due to complete absorption in Brahman he will attain Brahman only.'

When you realize that the doer, the deed, and the tools are all one Divine Reality, your entire life becomes a sacred ritual. It is commonly chanted as a prayer before meals to transform the act of eating into an act of worship.

Ref:ttps://www.holy-bhagavad-gita.org/chapter/4/verse/24/

Sri Krishna Karnamrutham--Sri Bilvamangala (Story Behind Verse 5)

 Story Behind Verse 5-Sri Krishna Karnamrutham

Sri Krishna Karnamrutham was written in Sanskrit by Sri Bilvamangala. The title means: Nectar to the ears of Lord Krishna. The poems express the glorious leelas of Lord Sri Krishna’s childhood life. Because Sri Bilvamangala described the leelas (glories) of Lord Krishna similar to that of Sage Shuka, son of Vyasa  who narrated the Bhagavata Purana, he was popularly known as Leela Sukha. He was a contemporary of Swami Desikan (AD 1268-1369). The Srikrishna Karnamrutam is known as Madhura Kavyam- tasteful Sanskrit poems.

 

Shri Bilavmangal Thakur, the composer of Sri Krishna Karnamrita, was born in a brahmin family in South India. He is said to have been a renowned scholar and lived on the eastern bank of river the Western banks of River Krishna Venva in South India from the12th century A.D. to 13th century A.D.

The poet, Lilashuka, is immersed in Krishna bhakti in familiar ways. He delights in describing Krishna’s childhood antics and reimagines Krishna’s stories in Gokul and Vrindavan. The Srikrishna Karnamrutam has a total 328 slokas sectioned into three chapters.

How is Sri Krishna-Karnâmritam?

Itis‘vanyânân-sudrishâm mano-nayanar-magnasya devasya nahkarnânâm vachasâm vijrimbhitam-aho krishnasya karnâmritam’ – rains Amritam in the ears of our Lord Sri Krishna, Who completely steals the heart and the gaze of the lovely and passionate maidens of Sri Vrindâban.

I like this two verses that I am sharing.

This Sanskrit verse from the Shri Krishna Karnamritam (often attributed as 2.105) is a playful, loving conversation by a devotee (often interpreted as Radha) to Krishna.

उर्व्यां कोऽपि महीधरो लघुतरो दोर्भ्यां धृतो

लीलया तेन त्वं दिवि भूतले च सततं गोवर्धनो गीयसे।

त्वां त्रैलोक्यधरं वहामि कुचयोरग्रे न तद् गण्यते किं

वा केशव भाषणेन बहुना पुण्यैर्यशो लभ्यते॥

urvyāṃ ko'pi mahīdharo laghutaro dorbhyāṃ dhṛto

līlayā tena tvaṃ divi bhūtale ca satataṃ govardhano gīyase|

tvāṃ trailokyadharaṃ vahāmi kucayoragre na tad gaṇyate kiṃ

vā keśava bhāṣaṇena bahunā puṇyairyaśo labhyate||

Meaning:

    उर्व्यां कोऽपि महीधरो लघुतरो दोर्भ्यां धृतो लीलया - You playfully lifted a very small mountain on this earth with your two arms.

    तेन त्वं दिवि भूतले च सततं गोवर्धनोद्धारकः - Because of that, you are known everywhere on earth and in heaven as the "lifter of Govardhana" (Govardhanoddharaka).

    त्वां त्रैलोक्यधरं वहामि कुचयोरग्रे न तद्गण्यते - But I, who carry you—the bearer of the three worlds—within my heart (or on my chest), do not boast about it.

    किं वा केशव भाषणेन बहुना पुण्यैर्यशो लभ्यते - O Keshav, why talk too much? Only with great merit (Punya) is such glory/fame obtained.

 

O Keshav! You are famous everywhere—in heaven and on earth—as the 'Lifter of Govardhan' (Govardhanoddharaka) simply because you playfully lifted a small mountain (Govardhan) with your arms. But I carry you (the bearer of the three worlds) in my heart/bosom all the time, and that is not counted at all? What is the point of speaking so much, O Keshav? Fame is only attained through great merits

Shri Krishna Karnamritam verse  2.105 is a playful, loving conversation by a devotee (often interpreted as Radha) to Krishna. This Sanskrit verse from the This shloka is typically recited in praise of गोकुल (Gokul), particularly in the context of the stories surrounding Lord Krishna and His leelas (divine pastimes). It is also invoked during festivals related to Krishna, like Govardhan Puja, which commemorates Lord Krishna holding Mount Govardhan on his little finger for seven days to destroy the ego of Indra and protect the devotees from torrential rains caused by Indra, the king of gods. The last line means that there is no use in arguing too much, this fame and virtue (of worshipping God) is achieved only due to the great virtues of the previous life.

 

 It highlights that while Krishna is famous for lifting the small Govardhan mountain, the devotee considers themselves greater for carrying the weight of the entire universe-supporting Krishna in their heart or on their chest.

The verse showcases the intimate, fearless love of a devotee who claims to carry God, emphasizing that devotion makes the devotee higher or equal to the Lord in intimacy, and that such devotion is earned through immense merit.

Fun joking between Krishna and Satyabhama

(Shri Krishna Karnamrutam by Leelashuka)

This Sanskrit shloka depicts a playful, romantic dialogue where Satyabhama  teasingly questions Krishna at her door.

 

Story:

The scene is set when Krishna returns to Satyabhama's chambers, perhaps after being with another wife. Satyabhama, acting coy and jealous, refuses to open the door immediately. She engages him in a verbal duel (Vak-chaturya), interpreting his name and identity in different ways to make him humble himself. She pretends not to understand who "Madhav" is. Krishna, instead of revealing his divine, powerful form, answers in witty riddles, playing along with her, showing that he can be won over by love rather than power. The story highlights the intimate and playful relationship between the Word Meanings for Context

अङ्गुल्या कः कवाटं प्रहरति कुटिले माधवः किं वसन्तः

नो चक्री किं कुलालो नहि धरणिधरः किं द्विजिह्वः फणीन्द्रः |

नाहं घोराहिमर्दी किमुत खगपतिः नो हरिः किं कपीन्द्रः

इत्येवं सत्यभामाप्रतिजितवचनः पातु वश्चक्रपाणिः ॥

  अङ्गुल्या कः कवाटं प्रहरति Satyabhama: "Who is knocking at the door with his finger?"

कुटिले माधवः किं वसन्तः Krishna: "O crooked one, it is Madhava."

Satyabhama: "Is it Spring?" (Madhava is another name for the spring season).

नो चक्री किं कुलालो नहि धरणिधरः Krishna: "No, I am Chakri (the holder of the Discus)."

नो चक्री किं कुलालो Satyabhama: "Is it a potter?" (Chakri also means a potter who uses a wheel).

नहि धरणिधरः Krishna: "No, I am Dharanidhara (the sustainer of the Earth)."

नाहं घोराहिमर्दी किमुत खगपतिः Satyabhama: "Then you must be the Serpent King (Sheshanaga) who carries the earth on his head".

नो हरिः किं कपीन्द्रः Krishna: "I am not the Serpent King; I am the destroyer of the terrible snake (Kaliya)."

नाहं घोराहिमर्दी किमुत खगपतिः Satyabhama: "Oh, so you are the Lord of Birds (Garuda, who eats snakes)?".

नो हरिः Krishna: "No, I am Hari."

किं कपीन्द्रः Satyabhama: "Is it a monkey?" (Hari is also a synonym for a monkey

No, I am not the lord of monkeys (Sugriva/Hanuman)."   

This verse, This Sanskrit shloka (from theShri Krishna Karnamrutam by Leelashuka) depicts a humorous banter between Lord Krishna and his wife, Satyabhama, who playfully pretends not to recognize him while he knocks at her door. pretending ignorance of his identity through puns. It highlights Krishna's cleverness in responding to her, ultimately showing his loving, humble side.

It is a clever dialogue between Krishna and Satyabhama (or Gopi in some versions), where Krishna has to repeatedly refuse to prove his identity. Meaning: "Kutile (O crooked one/Satyabhama), who is that knocking at the door with his finger?" "I am Madhava (Krishna)." "Are you the spring (season)?" "No, I am the one holding the wheel." "Are you the potter (wheel)?" "No, I am the one who holds the earth." "Are you the two-tongued serpent (Sheshnag)?" "No, I am not the slayer of dangerous snakes." "Are you the king of birds (Garuda)?" "No, I am Hari (Vishnu)." "Are you the king of monkeys (monkeys)?" Thus, left speechless by Satyabhama's counter-questions, Chakrapani (Krishna) protects you.

  Concluding line: Thus, with this clever dialogue, the one whose hands bear the discus (Chakrapani - Krishna) was playfully defeated by Satyabhama's words; may that Krishna protect you.   

To know more-

https://www.sadagopan.org/ebook/pdf/Krishna%20Karnamrutam%20-%20v2.pdf

https://sanskritdocuments.org/sites/giirvaani/giirvaani/skka/skka_intro.htm 

 

Inexplicable Nostalgia! -Kalidasa’s Shakuntalam (Story Behind Verse-4)

 Story Behind Verse-4 -Kalidasa’s Shakuntalam

Nostalgia has an incredible power to transport us back in time, evoking emotions and memories long forgotten. Nostalgia, a bittersweet longing for times gone by, holds a unique power to transport us to another time and place. It evokes emotions, triggers memories, and creates a deep sense of connection to our personal histories. Sometimes it comes to us gently; other times it hits us hard. And though we can usually identify the feeling as a bittersweet longing for a time gone by, the triggers and details are deeply personal.  – especially when it’s an object attached to someone you loved. These senses touch a part of our brain that processes intense emotions, and can produce powerfully good emotions.

This famous verse from of Kalidasa’s famous Sanskrit play, Abhijnana Shakuntalam explain the feeling About Nostalgia.

 

( I clicked this pic in western ghats In Monsoon Season)

रम्याणि वीक्ष्य मधुरांश्च निशम्य शब्दान्‌

पर्युत्सुको भवति यत्सुखितोऽपि जन्तुः |

तच्चेतसा स्मरति नूनमबोधपूर्वं

भावस्थिराणि जननान्तरसौहृदानि ||

रम्याणि वीक्ष्य मधुरांश्च निशम्य शब्दान्‌ (Ramyāṇi vīkṣya madhurāṃś ca niśamya śabdān): "Seeing beautiful things and hearing sweet sounds".

    पर्युत्सुको भवति यत्सुखितोऽपि जन्तुः (Paryutsuko bhavati yat sukhito 'pi jantuḥ): "When a living being (person), even though happy, becomes restless/melancholic".

    तच्चेतसा स्मरति नूनमबोधपूर्वं (Tac cetasā smarati nūnam abodha-pūrvaṃ): "Then surely the mind unconsciously remembers (something not known before)".

    भावस्थिराणि जननान्तरसौहृदानि (Bhāva-sthirāṇi jananāntara-sauhṛdāni): "Affections/friendships (that are) fixed in the heart (and belong to) another life/existence".

Meaning Of this Verse: "Seeing charming scenes and hearing sweet sounds, even a happy person becomes filled with a longing (or a vague, inexplicable sorrow). This is because [the mind/soul] surely remembers, on a subconscious level, the lasting friendships of previous lives."

In the play, King Dushyanta has forgotten his wife, Shakuntala, due to a curse. When he hears a song about a bee forgetting a flower, he feels a sudden pang of grief. 

 

A playful moment with the bee used as an instrument for fleeting flirtation ,as Dushyanta,who  is hiding behind the trees nearby and admiring her beauty, King Dushyanta observes a bee bothering Shakuntala as she waters the trees. Envious of the bee's intimacy with her, the King recites the following verse (Act 1, Verse 21):  exclaims that the bee was indeed very fortunate to get so close to Shakuntala.

Bee Hymn:

Sanskrit Verse

चलापाङ्गां दृष्टिं स्पृशसि बहुशो वेपथुमतीं

रहस्याख्यायीव स्वनसि मृदु कर्णान्तिकचरः ।

करौ व्याधुन्वन्त्याः पिबसि रतिसर्वस्वमधरं

वयं तत्त्वान्वेषान्मधुकर हतास्त्वं खलु कृती ॥

English Meaning:

Touch: "You touch repeatedly her eyes, which have tremulous outer corners and are darting about in fear".

Whisper: "Hovering near her ear, you hum softly as if whispering some secret".

Kiss: "While she waves her hands to ward you off, you drink from her lower lip, which is the very essence of love's delight".

Envy: "O bee! We are ruined by our search for the truth (waiting to know if she can be loved), while you have truly achieved your desire".

 

Pics Credit- Google Image 

King Dushyanta to a bee chasing Shakuntala. He says: "O bee! You touch again and again her eyes, moving with tremulous glances; softly humming, you move near her ear as if telling a secret; while she waves her hands, you kiss her lower lip, which is the essence of love's joy; we are undone trying to find the truth, while you are indeed fortunate

This verse explains his internal state: his soul remembers Shakuntala, even though his conscious mind cannot. It is spoken by King Dushyanta after he hears a haunting song that stirs deep, inexplicable emotions within him. This verse explains that when a happy person feels sudden, unexplained longing upon seeing beautiful sights or hearing sweet sounds, it is because their subconscious mind is remembering deep, emotional bonds of friendship and love from past lives.

    “When a person, even if happy, becomes wistful on seeing beautiful things and hearing sweet sounds, it is because their mind unconsciously remembers friendships from past lives, which are firmly fixed deep in the heart rooted “.

Kalidasa This verse expresses the profound philosophical idea suggests that when we experience something beautiful in this life and feel a sudden, inexplicable sadness or yearning, it is because our soul is recalling the love and bonds we shared in a previous life. These memories are not vivid "thoughts," but rather deep-seated emotions (Vasanas) that remain in the soul even after the physical body changes. Some words can never be completely understood just by reading. You only get to see what they truly mean through experience.