Garland Sloka, BD

[Greycell Physicists]

Namastey Mahoday,

Could you please tell me the source & sloka whose meaning is

"Oh King, be a Garland maker,

not a charcoal burner"

I read this in Rajiv Malhotra's Being Different

Pranaam

Akshay

[Sunder Hattangadi]

This is a verse from Mahabharata:

Mahabharata 12:72:20

Shanti Parva : Rajadharmanushasana parva : 20


  mālā kāropamo rājan bhava māṅgārikopamaḥ |
  tathāyuktaś ciraṃ rāṣṭraṃ bhoktuṃ śakyasi pālayan  || 20 || 

From Ch. 59 on, Bhishma advises Yudhishthira on the duties of a king.

"...thus equipped you will for long be able to enjoy and protect your

kingdom...." 

Regards,

sunder

---

From: Greycell Physicists <aksha...@gmail.com>
To: sams...@googlegroups.com
Sent: Thursday, June 13, 2013 6:07 AM
Subject: [Samskrita] Garland Sloka, BD

--
You received this message because you are subscribed to the Google Groups "samskrita" group.
To unsubscribe from this group and stop receiving emails from it, send an email to samskrita+...@googlegroups.com.
To post to this group, send email to sams...@googlegroups.com.
Visit this group at http://groups.google.com/group/samskrita?hl=en.
For more options, visit https://groups.google.com/groups/opt_out.
 
 

[Sunder Hattangadi]

In this article, Rajiv Malhotra explains :

http://creative.sulekha.com/the-root-of-india-pakistan-conflicts_103245_blog

".......The Garland Making Worldview

“Be like a garland maker, O king; not like a charcoal burner.” --Mahabharata, XII.72.20
This famous statement from the Mahabharata contrasts two worldviews. It asks the king to preserve and protect diversity, in a coherent way. The metaphor used is that of a garland, in which flowers of many colors and forms are strung together for a pleasing effect. The contrast is given against charcoal, which is the result of burning all kinds of wood and reducing diversity to homogeneous dead matter. The charcoal burner is reductionist and destroys diversity, whereas the garland maker celebrates diversity.

Garland making and charcoal burning represent two divergent worldviews in terms of socio-political ideology. The former leads to pluralism and diversity of thought, whereas the latter strives for a homogenized and fossilized society in which dogma runs supreme.

India represents a long and continuous history of experimentation with garland making. A central tenet of dharma is that one's social duty is individualistic and dependent upon the context:

* To illustrate the context-sensitive nature of dharma, a text by Baudhayana lists practices that would be normal in one region of India but not appropriate in another, and advises that learned men of the traditions should follow the customs of their respective districts.
* Furthermore, the ethical views applicable also depend upon one's stage in life (asramadharma).
* One's particular position in society determines one's personal dharma (svadharma).
* The dharma has to be based upon one's personal inner nature (svabhava).
* There is even special dharma that is appropriate in times of distress or emergency (apaddharma)........." 

---

From: Greycell Physicists <aksha...@gmail.com>
To: sams...@googlegroups.com
Sent: Thursday, June 13, 2013 6:07 AM
Subject: [Samskrita] Garland Sloka, BD

[Carl]

sunder महोदय,

धन्योsस्मि । सत्यं खलु । प्राज्ञतया विना सततं विद्यार्थीभावं न संभवति । विद्यार्थीभावेन विना रूपभेदे तारतम्ये च एकत्वं न लप्स्यते ।

Identity and Learning: Worlds within worlds

http://parikramah.blogspot.com/2013/02/lotus-identity-india-rising.html

सस्नेहं,

Carl

[Greycell Physicists]

Dhanyavaadah,

Could you please send the sloka in Devanagiri form

Pranaam

Akshay

Visit this group at http://groups.google.com/group/samskrita.

[Hnbhat B.R.]

On Fri, Jun 14, 2013 at 5:31 PM, Greycell Physicists <aksha...@gmail.com> wrote:

Dhanyavaadah,

Could you please send the sloka in Devanagiri form

Here it is converted to Devanagari ---

  मालाकारोपमो राजन् भव माङ्गारिकोपमः |

  तथायुक्तश्चिरं राष्ट्रं भोक्तुं शक्यसि पालयन्  || २० || 

[murthy]

Many thanks Suderji for providing the Sanskri text:

mālā kāropamo rājan bhava māṅgārikopamaḥ |
  tathāyuktaś ciraṃ rāṣṭraṃ bhoktuṃ śakyasi pālayan  || 20 || 

As some letters are shown as blank squares, I attempt below to rewrite in devanagari using BarahaIME.

मालाकारोपमो राजन् भव माङ्गारिकोपमः ।

तथायुक्तश्चिरं राष्ट्रं भोक्तुं शक्यसि पालयन् ॥

But for Mr Malhotra's explanation supplied, I believe it would not be easy to get the import of the verse.

Regards

Murthy

[shankara]

Namaste!

In Gita Press edition of Mahabharata, last line is भोक्तुं शक्ष्यसि पालयन्.

 

regards
shankara

---

From: murthy <murt...@gmail.com>
To: sams...@googlegroups.com
Sent: Friday, 14 June 2013 9:22 PM

Visit this group at http://groups.google.com/group/samskrita.

[Hnbhat B.R.]

In Gita Press edition of Mahabharata, last line is भोक्तुं शक्ष्यसि पालयन्.

 

This is the correct form of शक्नोति in the लृट् whereas the parasmaipada for the दिवादि root शक् is to be taken as archaic usage in the quoted line. There is no change in the meaning. 

[shankara]

Bhat Mahodaya,

Thanks a lot for explanation.

 

regards
shankara

---

From: Hnbhat B.R. <hnbh...@gmail.com>
To: "sams...@googlegroups.com" <sams...@googlegroups.com>
Sent: Monday, 17 June 2013 7:32 AM

Subject: Re: [Samskrita] Garland Sloka, BD

In Gita Press edition of Mahabharata, last line is भोक्तुं शक्ष्यसि पालयन्.

 

This is the correct form of शक्नोति in the लृट् whereas the parasmaipada for the दिवादि root शक् is to be taken as archaic usage in the quoted line. There is no change in the meaning. 

--