INTRODUCTION:- The short poem consisting of five verses (hence
called panchakam) is attributed to Shri Shankaracharya. The following
abbreviations are used in the comments. 1) BG Bhagavat Gita. (2) BH-
Shrimad Bhagavatam. (3) VR-Valmiki Ramayanam. (4) MB-Maha Bharata.
ON DEVOTION TO MOTHER
JOY AND SORROW:- We all desire happiness and only happiness and that
too we want it to last all the time. But we find that such a state
of unalloyed bliss eludes us. It is punctuated with periods of
unhappiness. In fact, Krishna (in BG 8-15) calls life as দুঃখালয়ং
অশাশ্বতম্। the repository of sorrow and impermanent. Even the
brief spells of joy we experience are followed by periods of sorrow or
pain. It is ,then, clear that what we term as happiness is not true
happiness. Hunger and thirst stalk every one right from birth. Further as
one advances in age, infirmity creeps in and so do many diseases and
on the top of every thing looms the fear of impending death. Because of
these reasons Krishna stresses the fact that life is the repository
of sorrow and impermanent. We also find that some people appear to
be blessed with greater quota of happiness than some others. Some are
born in rich families and are surrounded with all the comforts of life
while some are born in destitution. Such situations are intriguing. We
would like to know the reasons behind these variations so that we can
avoid those things that beget unhappiness and do whatever is needed to
get happiness. It seems that we, with our limited intellect, are not
able to unravel the mystery. If it were not so, we should have found the
secret key to happiness and living on cloud nine. But unfortunately
it is not so. We seem to be caught in a hopeless situation.
THE REMEDY:- But we need not despair. This is where our scriptures come
to our aid. They give the formula for a happy life. They say that
if one does the right deeds he gets merit or punyam and if he does
wrong deeds he gets sin or pApam. Punyam yields happiness and pApam
unhappiness. শুভকৃচ্ছুভমাপ্নোতি পাপকৃত্পাপমশ্নুতে।
VR(VI-114.24.5) Our unhappiness is attributable only to our
failure to do the right deeds and doing the wrong deeds.
বিহিতস্যাননুষ্ঠানাত্ নিন্দিতস্য চ সেবনাত্ ।
অনিগ্রহাচ্চেন্দ্রিয়াণাং নরঃ পতনমৃচ্ছতি ॥
says Yagnavalkya Smriti. The deeds include
actions done by the body, words and also thoughts.
কায়েন কুরুতে পাপং মনসা সংপ্রধার্য চ ।
অনৃতং জিহ্বয়া চাহ ত্রিবিধং কর্ম পাতকম্ ॥ VR-II-109-21.
DHARMA:- The question, then is, how
to know which deed is right and which is not right and who is to decide
this? What appears to be the right deed for one may not be so for some
one else. Also, in similar situations, but at different circumstances,
one may have to act differently. So, there may not be one answer for
this question. Such questions have been asked by people all the time
and answered by our acharyas. Right conduct is called dharma. Leading
a life in dharmic way, then, is the formula for happiness. Dharma has
the ability to destroy pApam or sins. Mahanarayanopanishad (79-7)
says this.ধর্মেণ পাপমপনুদতি। Once sins are removed, the way
is cleared for happiness. Sage Vyasa bewails saying that I keep on
saying this, but sadly no one listens to me.
ঊর্ধ্ববাহুর্বিরৌম্যেষ ন চ কশ্চিচ্ছৃণোতি মাম্ ।
ধর্মাদর্থশ্চ কামশ্চ সঃ কিমর্থং ন সেব্যতে ॥
Manu -the author of Manusmriti – says that
by doing deeds in the right way ( that is following the dharmic path )
one can get all he wants (happiness) here and in the life hereafter
তেষু সম্যগ্বর্তমানঃ গচ্ছত্যমরলোকতাম্ ।
য়থা সংকল্পিতাংশ্চেহ সর্বন্কামান্সমশ্নুতে ॥
SOURCES TO KNOW ABOUT DHARMA:-Manu clarifies his statement and says that all
vedas are the basis to define dharma. What the vedas say is further
elaborated by texts like smritis written by scholars well versed in the vedas,
the conduct of the noble men or sadhus and finally what contributes
বেদোঽখিলো ধর্মমূলং স্মৃতিশীলে চ তদ্বিদাম্ ।
আচারশ্চৈব সাধূনাং আত্মন্স্তুষ্টিরেব চ ॥
Sage Vyasa said the same, but in different words in Mahabharata. (Anusasana
বেদোক্তঃ পরমো ধর্মঃ স্মৃতিশাস্ত্রগতোঽপরঃ ।
শিষ্টাচীর্ণোঽপরঃ প্রোক্তস্ত্রয়ো ধর্মাঃ সনাতনাঃ ॥
Krishna told this to Arjuna in Bhagavd Gita. He said that scriptures are to
be taken as the guide for deciding what is right and what is not
right. If one chooses to ignore the scriptural injunctions and acts
according to his sweet will he will be doing so at his own peril and
will not find happiness.
য়ঃ শাস্ত্রবিধি-মুত্সৃজ্য বর্ততে কামকারতঃ ।
ন স সিদ্ধি-মাপ্নোতি ন সুখং ন পরাং গতিম্ ॥
তস্মাচ্ছাস্ত্রং প্রমাণং তে কার্যা-কার্য-ব্যবস্থিতৌ ।
জ্ঞাত্বা শাস্ত্রবিধানোক্তং কর্ম কর্তু-মিহার্হসি ॥ BG(16-23 and 24).
The scriptures are taken to mean the vedas and the secondary texts like the
Manu Smriti, the puranas like Shrimad Bhagavatam and (ithihasas) works
like the Ramayana and Mahabharata. The secodary texts are also accepted
as authoritative because they faithfully reflect the ideas contained in
the vedas. Thus the Mahabharata is considered as the fifth veda. Of
Ramayana it is said that when the Supreme Being chose to be born as the son of
Dasaratha, the vedas too took birth as Ramayana through the sage Valmiki.
বেদবেদ্যে পরেপুংসি জাতে দশরথাত্মজে ।
বেদঃ প্রাচেদসাদাসীত্ সাক্ষদ্রামায়ণাত্মনা ॥
Similarly Shrimad Bhagavatam is said to be the quintessence of the vedas and
the secondary texts. সর্ব বেদেতিহাসানাং সারং সারং সমুদ্ধৃতম্। (1-3-42).
Because they all carry the essence of the vedas we can take them as a guide to
our conduct without any reservation. By reading them or listening to
their expositions by scholars we may learn the rules of conduct.
To sum up, there are four sources for knowing about dharma. Firstly,
one can read about them from the vedas which are the primary source. We
have to remember that the vedas which prescribe dharma are not of human
origin. They were given out by the Lord Himself at the time of creation
for the good of the people. Purusha Suktam says this as: ঋচঃ সমানি
জজ্ঞিরে । ছন্দাঁসি জজ্ঞিরে তস্মাত্ । য়জুস্তস্মাদজায়ত। The Lord
withdraws everything (including the vedas) into Himself at the time of
dissolution (pralayam) and releases them again at the time of creation.
অব্যক্তাদ্ব্যক্তয়ঃ সর্বাঃ প্রভবন্ত্যহরাগমে ।
রাত্র্যাগমে প্রলীয়ন্তে তত্রৈবাব্যক্ত- সংজ্ঞকে ॥ BG(8-18).
Thus they are eternal. Since they were given out by Bhagavan they are known as
Bhagavata dharma (ভাগবত ধর্মাঃ।).
If one is unable to access or read and understand the vedas, he can next go to
the smritis and other secondary texts. If one is unable to do that also, he
can observe the conduct of noble people or sadhus and follow in their footsteps.
Since they are great devotees and enshrine the Lord in their hearts, one can be
certain that they will not stray from the path of dharma.
One cannot call himself a devotee of the Lord if he does not, in the first
place, obey His commands contained in the vedas faithfully. Shrimad Bhagavata
says that, even under force of circumstances, such a devotee commits an
act that appears to be improper or adharmic to the bystanders, the
good Lord will condone it. (Book11-5-42).
স্বপাদমূলং ভজতঃ প্রিয়স্য ত্যক্তান্যভাবস্য হরিঃ পরেশঃ ।
বিকর্ম য়চ্চোত্পতিতং কথঞ্চিত্ ধুনোতি সর্বং হৃদি সন্নিবিষ্টঃ ॥
This, then, is the third alternative. What happens if the sadhu himself gets
a doubt about how he should act in a particular situation and he cannot find
the proper guidance in the scriptures? In such a tight situation he
goes by the dictate of his conscience. Here again, we should remember
that the devotee who has enshrined the Lord in his heart cannot
take a step in the wrong direction. The poet Kalidasa says this in
his work Abhijnana Sakuntalam: সতাং হি সন্দেহপদেষু বস্তুষু
প্রমাণমন্তঃকরণপ্রবৃত্তয়ঃ। Dharma is classified as সামান্য
ধর্মঃ or general dharma and বিশেষ ধর্মঃ or special dharma.
The former includes those rules of conduct that apply to all, irrespective
of caste, sex or any other division. They include rules such as one
should not steal or covet another man’s property, should not spit or
urinate in the water etc. The latter apply to people of a particular
class like a house holder or a sanyasi or on special occsions like birth,
death, travel etc.
GENERAL DHARMA:-One of the basic rules of conduct
(general dharma) belonging to the first category given in the Vedas is:
মাতৃ দেবো ভব। পিতৃ দেবো ভব। (Taittiriya Upanishad.I-9-2).
These ask us to venerate our mother and father like God. They are
commandments. No conditions are attached to them. They are, thus, to be
obeyed implicitly. Not obeying them amounts to deriliction of duties and
results in sin or pApam which in turn causes sorrow or suffering.
Our puranas are secondary texts. They act like the magnifying glass. They
elaborate the cryptic statements contained in the Vedas through
the vehicle of stories and advices by wise people like the sages. Some
references from puranas and other secondary texts are given in support
of the above vedic dictum.
DHARMA VYADHA:- First is the popular story
of Dharma Vyadha. This appears in the Mahabharata-Vana Parva. A brahmin
by the name Kaushika decided to go to the forest and perform penance
for his own development. But, in the process he left behind his aged
parents to fend for themselves. This is a serious lapse of dharma. As
he performed penance, he gained some supernatural powers. One day, as he
was sitting in meditation under a tree, he felt some bird droppings
fall on his head. He was disturbed by this incident. He looked up in
annoyance. The two cranes who were responsible for the misdemeanour
were reduced to ashes by his gaze. The brahmin did not expect this to
happen, but was pleased at the happening. He became puffed up by his
achievements. One day he went to a nearby village to beg for alms. He
was made to wait at a house. He became annoyed at this. Soon he heard
a lady’s voice from inside the house asking him to wait and not to take
her to be the cranes. The brahmin was taken aback at the statement. How
did the lady of the house know the incident that happened in the remote
forest? The brahmin decided to wait and meet the lady of the house
who could read his innermost thoughts. After some time the lady came
out and offered him alms. She offererd her apologies for making him
wait, but said it was because she was serving her husband which was
her primary duty. This strict adherence to dharma was the cause of
her eminence. She advised the brahmin to go to a particular village
and meet a butcher and learn more about dharma. Kaushika was amazed
to hear that he -a brahmin- was asked to meet a butcher and learn about
dharma. Anyway, he felt small by now, since his ego had been pricked
by the lady. He went to the village mentioned by the lady and after some
enquiry found the butcher who was attending to his customers. He stood
at a distance. When he found some respite, the butcher, washed his hands
and hurried to Kaushika. He apologised for making him wait and said he
had a duty to perform. It may be inferior and unglamourous. But that
is what he had inherited and carried on with devotion. He said he can
talk to him in detail in his house. He took the brahmin to his house. But
he said that he had to wait till he had ministered to his parents. The
butcher came to Kaushika after attending to his parents. He said that he
knew that Kaushika was sent by that particular woman to learn about
dharma from him. He said that doing one’s duty is the highest form of
dharma and this included serving the parents with devotion. In the
following verses he narrated how well he looked after his parents. He
added that this took preccedence over other duties such as receiving
guests. That is why he made Kausika wait till he finished serving his
parents. He advised Kaushika to correct his mistake, go home and look
after his parents. Kaushika was full of remorse. He hastened to his
home.and started serving his parents with devotion.
পিতা মাতা চ ভগবন্নেতৌ মদ্দৈবতং পরম্ ।
য়দ্ দৈবতেভ্যঃ কর্তব্যং তদেতাভ্যাং করোম্যহম্ ॥
ত্রয়স্ত্রিংশদ্ য়থা দেবাঃ সর্বে শক্রপুরোগমাঃ ।
সংপূজ্যাঃ সর্বলোকস্য তথা বৃদ্ধাবিমৌ মম ॥
উপহারানাহরন্তো দেবতানাং য়থা দ্বিজাঃ ।
কুর্বন্তি তদ্বদেতাভ্যাং করোম্যহমতন্দ্রিতঃ ॥
এতৌ মে পরমং ব্রহ্মন্ পিতা মাতা চ দৈবতম্ ।
এতৌ পুষ্পৈঃ ফলৈঃ রত্নৈস্তোষয়ামি সদা দ্বিজ ॥
এতাবেবাগ্নয়ো মহ্যং য়ান্ বদন্তি মনীষিণঃ ।
য়জ্ঞা বেদাশ্চ চত্বারঃ সর্বমেতৌ মম দ্বিজ ॥
এতদর্থং মম প্রাণা ভার্যা পুত্রঃ সুহৃজ্জনঃ ।
সপুত্রদারঃ শুশ্রূষাং নিত্যমেব করোম্যহম্ ॥
স্বয়ং চ স্নাপয়াম্যেতৌ তথা পাদৌ প্রধাবয়ে ।
আহারং চ প্রয়চ্ছামি স্বয়ং চ দ্বিজসত্তম ॥
অনুকূলং তথা বচ্মি বিপ্রিয়ং পরিবর্জয়ে ।
অধর্মেণাপি সংয়ুক্তং প্রিয়মাভ্যাং করোম্যহম্ ॥
ধর্মমেব গুরুং জ্ঞাত্ব করোমি দ্বিজসত্তম ।
অতন্দ্রিতঃ সদা বিপ্র শুশ্রূষাং বৈ করোম্যহম্ ॥
পঞ্চৈব গুরবো ব্রহ্মন্ পুরুষস্য বুভূষতঃ ।
পিতা মাতাগ্নিরাত্মা চ গুরুশ্চ দ্বিজসত্তম ॥
এতেষু য়স্তু বর্তেত সম্যগেব দ্বিজোত্তম ।
ভবেয়ুরগ্নয়স্তস্য পরিচীর্ণাস্তু নিত্যশঃ ।
গার্হস্থ্যে বর্তমানস্য এষ ধর্মঃ সনাতনঃ ॥
WHAT THE PURANAS SAY:- Kurma Purana says that one should look after
his parents with total dedication.
য়াবত্পিতা চ মাতা চ দ্বাবেতৌ নির্বিকারিণৌ ।
তাবত্ সর্বং পরিত্যজ্য পুত্রঃ স্যাত্তত্পরায়ণঃ ॥
Brahmanda Purana says that one gets the results of performing sacrifices.
austerities, offering gifts etc., by being devoted to the parents.
য়জ্ঞান্ বেদাংস্তথা কামাংস্তপাংসি বিবিধানি চ ।
প্রাপ্নোত্যায়ুঃ প্রজাশ্চৈব পিতৃভক্ত্যা ন সংশয়ঃ ॥
But if one chooses to neglect them, then all the good deeds done by him will
go waste says Mahabharata (Anushasana Parva).
য়েন প্রীণাতি পিতরং তেন প্রীতঃ প্রজাপতিঃ ।
প্রীণাতি মাতরং য়েন পৃথিবী তেন পূজিতা।
য়েন প্রীণাত্যুপাধ্যায়ং তেন স্যাদ্ ব্রহ্ম পূজিতম্ ।
সর্বে তস্যাদৃতা ধর্মা য়স্যৈতে ত্রয় আদৃতাঃ ॥
অনাদৃতাস্তু য়স্যৈতে সর্বাস্তস্যাফলাঃ ক্রিয়াঃ ॥
The Padma Purana says that blessed is the one who has
his parents with him and makes them happy by his services and good behaviour.
Because he need not go on a pilgrimage and take bath in Ganges to earn merit
or punyam. He gets the same result daily in his house itself.
পিতরো য়স্য তৃপ্যন্তি সেবয়া চ গুণেন চ ।
তস্য ভাগীরথীস্নানমহন্যহনি বর্ততে ॥
It is said that one gets the result of going round the world six times,
going on pilgrimages to Kashi ten thousand times and taking bath in
Ramasethu hundreds of times by sincerely saluting one’s mother.
ভূপ্রদক্ষিণষট্কেন কাশীয়াত্রায়ুতেন চ ।
সেতুস্নানশতৈর্যচ্চ্ তত্ফলং মাতৃবন্দনে ॥
Another purana goes one step further and says that the wretch who ignores his
parents living with him and goes visiting holy places seeking to harvest
merit or punyam will, instead, garner only pApam or sin at those places
and return home with a big load of sin. So, these injunctions are
meant to tell us that one can easily earn all the merit or punyam one
looks for easily, staying right in his house, by serving his parents
sincerely and with devotion. They also alert us of the consequences of
not obeying them. To neglect the parents, particularly in their old age,
when they become weak and dependant and to cause anguish is a heinous
act for which there is no atonement available says Brahmanda Purana.
পাতকানাং কিলান্যেষাং প্রায়শ্চিত্তানি সন্ত্যপি ।
মাতৃদ্রুহ্যমবেহি ত্বং ন কিংচিত্ কিল নিষ্কৃতিঃ ॥
Though the above verses talk of service to mother, we should take the word
to imply parents.
CONDUCT OF GREAT PEOPLE:- The puranas and other scriptures contain many
statements by great people who served their parents devotedly. Here we should
remember Manu’s words quoted earlier – that the conduct of noble people should
be taken as the guideline and followed by us also.
Manu-the author of Manu Smriti – points out that people cannot requite in full
for the suffering undergone by the parents in giving birth and bringing them up.
য়ং মাতাপিতরৌ ক্লেশং সহেতে সংভবে নৃণাম্ ।
ন তস্য নিষ্কৃতিঃ সক্যা কর্তুং বর্ষশতৈরপি ॥ (II-227).
RAMA AND KRISHNA:- It is said that Lord’s human incarnations are intended to
teach dharma to humans. They are not merely for the purpose of killing the
demons. BH(5-19-5) মর্ত্যাবতারস্ত্বিহ মর্ত্যশিক্ষণং রক্ষোবধায়ৈব
ন কেবলং বিভো । The Lord in His incarnations as Shri Krishna and Shri Rama
and Shri Shankaracharya scrupulously followed the dharmic path and set examples
to others. Sages considered Krishna to be the embodiment of dharma.
য়ে চ বেদবিদো বিপ্রাঃ য়ে চাধ্যাত্মবিদো জনাঃ ।
তে বদন্তি মহাত্মানং কৃষ্ণং ধর্মং সনাতনম্ ॥ MB.Vanaparva.
Rama was also the personification of dharma – রামো বিগ্রহবান্ ধর্মঃ।said
Maricha, an enemy of Rama. So, we may study their lives and follow their
footsteps, as advised by Manu. We find that they exemplified the role
of good sons by the love and respect they showed to their parents.
We know that Krishna fought with the evil Kamsa and killed him. Then
Krishna hastened to the prison where His parents were incarcerated. He
released them and repeated what Manu said above. Even if one were
to live for a hundred years, one cannot pay back his parents who gave
birth and nourished his body in which he can realise all the four
goals of life.
সর্বার্থ-সংভবো দেহো জনিতঃ পোষিতো য়তঃ ।
ন তয়োর্যাতি নির্বেশং পিত্রোর্মর্ত্যঃ শতায়ুষা ॥ Shrimad Bhagavatam (10-45-5).
The Ramayana has many instances where Rama talks about
this subject. One example is wherein he talks to sage Vashishta – his
guru. The sage, along with Bharatha, tries to persuade Rama to return
to Ayodhya from the forest. He felt that Rama will obey his words as
he happened to be Rama’s guru. But Rama did not take the advice,
and in the course of his reply, said what Manu had said and what He had
said earlier as Krishna (viz.) that one cannot adequately repay his
debt to his parents for all the love and attention they have showered
on him when he was a child.
য়ন্মাতাইপিতরৌ বৃত্তং তনয়ে কুরুতঃ সদা ।
ন সুপ্রতিকরং তত্তু মাত্রা পিত্রা চ য়ত্কৃতম্ ॥ VR(II-119.9).
HIGHER PLACE FOR MOTHER:- Though our scriptures
advise us to treat the parents like God, they give a higher place to
one’s mother. Manu says that the mother is thousand times worthier
than the father. সহস্রং তু পিতৃন্মাতা গৌরবেণাতিরিচ্যতে ।
The popular saying that there is no god equal to one’s mother. ন
মাতুর্দৈবতং পরম্ । is probably based on this. We find that the
puranas and other texts also echo this sentiment. Mahabharata (Shanti
Parva) says that the father deserves more respect than tens of acharyas
and the mother more than tens of father. She is weightier than the
উপাধ্যায়ান্ পিতা দশ । পিতৄন্ দশ তু মাতৈকা সর্বা বা পৃতিবীমপি ।
গুরুত্বেনাভিভবতি নাস্তি মাতৃসমো গুরুঃ ॥
In another place MB says that there is no shade (to offer solace)
like one’s mother and no protection equal to her. She is known as
dhatri because.she carries the child within her, as janani because
she gives birth to the child, as amba since she helps to develop its
limbs, as virasu since she got a bold son and as shushru since she
nurses him. In effect she is one’s alter ego.
নাস্তি মাতৃসমো ছায়া নাস্তি মাতৃ সমা গতিঃ ।
নাস্তি মাতৃসমং ত্রাণং নাস্তি মাতৃসমা প্রিয়া ॥
কুক্ষিসংধারণাত্ ধাত্রী জননাজ্জননী স্মৃতা ।
অঙ্গানাং বর্ধনাদম্বা বীরসূত্বেন বীরসূ ॥
শিশোঃ শুশ্রূষণাচ্ছ্শ্রূর্মাতা দেহমনন্তরম্ ॥ MB (Shanti Parva)
The YakSha Prasna episode appears in the Aranyaka Parva of the Mahabharata.
It is in the form of questions by an YakSha and answers by Yudhishtira, the
son of Dharma. The answers illustrate various aspects of dharma. One of
the questions posed by the YakSha is: Which is weightier than the
earth itself? কিংস্বিদ্-গুরুতরং ভূমেঃ?. The answer given by
Yudhishtira is : The mother is weightier than the earth. মাতা গুরুতরা
ভূমেঃ। Rama also says to LakShmana that the mother and the motherland are
more precious than the heavens. জননী জন্মভূমিশ্চ স্বর্গাদপি গরীয়সি।
The reason may be that right from the time of conception,
the child becomes a part of the mother’s body and grows drawing sustenance
from her food.Even after birth, the child is taken care of by her and
spends more time with her. She is the one who introduces others, including
the father, to the child She, in effect, becomes the first guru. Krishna
said this to his friend Kuchela when they met in Dwaraka.
স বৈ সত্কর্মণাং সাক্ষাদ্ দ্বিজাতে-রিহ সংভবঃ ।
আদ্যোংগ য়ত্রাশ্রমিণাং য়থাহং জ্ঞানদো গুরুঃ ॥ BH(10-80-32).
Thus the bondage with the mother is stronger than with others.
In view of this one finds that
at Gaya, where a Hindu is expected to offer oblations to his departed
parents, the custom prescribes offering of one pindam or ball of rice
to the father but sixteen to the mother. During the ceremony one says
verses that recall the hardship the mother had to endure when carrying
him in her womb for ten long months and later on also for several years
when he was a child unable to take care of himself. The content of the
verses are moving in their appeal.
EXAMPLE OF SHRI SHANKARACHARYA:-
The Skanda Purana says that even an ascetic who is adored by all should
worship his mother. সর্ব বন্দ্যেন য়তিনা প্রসূর্বন্দ্যা প্রয়ত্নতঃ।
He may sever his attachment with everyone but not with his mother. The
bondage continues. He has to attend to her during her final moments and
perform the last rites. Shri Shankaracharya was a great ascetic. He was
a realised person and so not bound by any rules and conventions. Still,
he wanted to set an example to other people. So, he bore the scriptural
injunctions in mind and was with his mother during her last moments. He
performed the customary rites after her death. At that time his
feelings got the better of him. He poured them out in five verses in
which he describes the pain and sufferings his mother had undergone
for his sake and the great love she had for him. The verses are given
below with the meaning. The translation is not exact, but general
enough to convey the contents.
॥অথ শ্রী মাতৃপঞ্চকম্ ॥
মুক্তামণি ত্বং নয়নং মমেতি
রাজেতি জীবেতি চির সুত ত্বম্ ।
ইত্যুক্তবত্যাস্তব বাচি মাতঃ
দদাম্যহং তণ্ডুলমেব শুষ্কম্ ॥ ১॥
Into your mouth, that said: You are the pearl of my eyes, my prince, may you
live long, son!, O Mother! I now offer only dry grains of rice. (1)
অংবেতি তাতেতি শিবেতি তস্মিন্
প্রসূতিকালে য়দবোচ উচ্চৈঃ ।
কৃষ্ণেতি গোবিন্দ হরে মুকুন্দ
ইতি জনন্যৈ অহো রচিতোঽয়মঞ্জলিঃ ॥ ২॥
At the time of child birth you cried out loudly –
Mother!! Father!! Shiva!! Krishna! Govinda! Hare! Mukunda!. To
that mother I now bow with folded hands. (2)
আস্তং তাবদিয়ং প্রসূতিসময়ে দুর্বারশূলব্যথা
নৈরুচ্যং তনুশোষণং মলময়ী শয়্যা চ সংবত্সরী ।
একস্যাপি ন গর্ভভারভরণক্লেশস্য য়স্যাক্ষমঃ
দাতুং নিষ্কৃতিমুন্নতোঽপি তনয়স্তস্যৈ জনন্যৈ নমঃ ॥ ৩॥
At the time of giving birth to me, O mother! you suffered from
unbearable pain. You did not speak about the suffering of your body nor
of the painful condition while lying in the bed for almost an year. For
even one of the sufferings that you underwent during pregnancy, O mother!,
a son is unable to offer atonement. To that mother I offer my salutations! (3)
গুরুকুলমুপসৃত্য স্বপ্নকালে তু দৃষ্ট্বা
য়তিসমুচিতবেশং প্রারুদো মাং ত্বমুচ্চৈঃ ।
গুরুকুলমথ সর্বং প্রারুদত্তে সমক্ষং
সপদি চরণয়োস্তে মাতরস্তু প্রণামঃ ॥ ৪॥
When in a dream, you saw me dressed like an ascetic. You cried aloud and came
running to the school (to see me). The whole school then immediately cried
before you. At your feet, O mother! I offer my salutation! (4)
ন দত্তং মাতস্তে মরণসময়ে তোয়মপিবা
স্বধা বা নো দত্তা মরণদিবসে শ্রাদ্ধবিধিনা ।
ন জপ্ত্বা মাতস্তে মরণসময়ে তারকমনু-
রকালে সম্প্রাপ্তে ময়ি কুরু দয়াং মাতুরতুলাম্ ॥ ৫॥
I did not offer you water at the time of your death, Oh mother! I
did not even offer the oblations as per funerary rites on the day of
your death. Nor did I repeat the mantra that delivers one across the
ocean of this world. Alas! I have come at an inappropriate time! O
mother! Bestow upon me your unequalled compassion. (5)