Memorizing slokas could be not so interesting and/or an easy activity for kids, but with little of creativity we can always find some way to help them feel more willing and enthusiastic to do anything!
Here we will share a work done by the Bhakti Shastri students of Sri Mayapur International School with the help of many other devotees.
Their hope is that other young students will enjoy memorizing these slokas as much as they did, and that perhaps they will become inspired to invent their own melodies for other important verses.
The Sanskrit slokas are chanted three times each.
– Repetition is the mother of learning! –
And the English translations are sung in a variety of musical styles.
Each translation is set to its own unique and catchy melody which makes it easy and fun to learn.
This method of learning is effective for all age groups and promotes long term memory. It is particularly helpful in learning long or difficult verses.
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam
kārpaṇya — of miserliness; doṣa — by the weakness; upahata — being afflicted; svabhāvaḥ — characteristics; pṛcchāmi — I am asking; tvām — unto You; dharma — religion; sammūḍha — bewildered; cetāḥ — in heart; yat — what; śreyaḥ — all-good; syāt — may be; niścitam — confidently; brūhi — tell; tat — that; me — unto me; śiṣyaḥ — disciple; te — Your; aham — I am; śādhi — just instruct; mām — me; tvām — unto You; prapannam — surrendered.
Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
dehino ’smin yathā dehe
kaumāraṁ yauvanaṁ jarā
dhīras tatra na muhyati
dehinaḥ — of the embodied; asmin — in this; yathā — as; dehe — in the body; kaumāram — boyhood; yauvanam — youth; jarā — old age; tathā — similarly; deha–antara — of transference of the body; prāptiḥ — achievement; dhīraḥ — the sober; tatra — thereupon; na — never; muhyati — is deluded.
As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.
na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre
na — never; jāyate — takes birth; mriyate — dies; vā — either; kadācit — at any time (past, present or future); na — never; ayam — this; bhūtvā — having come into being; bhavitā — will come to be; vā — or; na — not; bhūyaḥ — or is again coming to be; ajaḥ — unborn; nityaḥ — eternal; śāśvataḥ — permanent; ayam — this; purāṇaḥ — the oldest; na — never; hanyate — is killed; hanyamāne — being killed; śarīre — the body.
For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.
samādhau na vidhīyate
bhoga — to material enjoyment; aiśvarya — and opulence; prasaktānām — for those who are attached; tayā — by such things; apahṛta–cetasām — bewildered in mind; vyavasāya–ātmikā — fixed in determination; buddhiḥ — devotional service to the Lord; samādhau — in the controlled mind; na — never; vidhīyate — does take place.
In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place
guṇaiḥ karmāṇi sarvaśaḥ
kartāham iti manyate
prakṛteḥ — of material nature; kriyamāṇāni — being done; guṇaiḥ — by the modes; karmāṇi — activities; sarvaśaḥ — all kinds of; ahaṅkāra–vimūḍha — bewildered by false ego; ātmā — the spirit soul; kartā — doer; aham — I; iti — thus; manyate — he thinks.
The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ paran-tapa
evam — thus; paramparā — by disciplic succession; prāptam — received; imam — this science; rāja–ṛṣayaḥ — the saintly kings; viduḥ — understood; saḥ — that knowledge; kālena — in the course of time; iha — in this world; mahatā — great; yogaḥ — the science of one’s relationship with the Supreme; naṣṭaḥ — scattered; param–tapa — O Arjuna, subduer of the enemies.
This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.