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उत्तरपुराण पर्व 68 – श्लोक 204 से 211

मूल संस्कृत श्लोक . हिंदी अनुवाद . English translation of Uttar Puran parv 68- shlok 204 to 211

श्लोक ( Shlok ) 204

‘अथातो रामरूपेण परिवृत्तो दशाननः । सीतामित्वा पुरोधृत्वा प्रहितो हरिणो मया ॥ २०४ ॥

अथानन्तर-रावण रामचन्द्रजीका रूप रखकर सीताके पास आया और कहने लगा कि मैंने उस हरिणको पकड़कर आगे भेज दिया है ।। २०४ ।।

“Thereafter, Ravana assumed the exact form and appearance of Ramachandra, approached Sita, and said to her, ‘I have captured that deer and sent it ahead.'” (204)

श्लोक ( Shlok ) 205

रामंवारुणीदिक् प्रिये पश्य बिम्बमेषांशुमालिनः । सिन्दूरतिलकं न्यस्तं बिभ्रतीव विराजते ॥ २०५ ॥

हे प्रिये ! अब सन्ध्याकाल हो चला है। देखो, यह पश्चिम दिशा सूर्य-बिम्बको धारण करती हुई ऐसी सुशोभित हो रही है मानो सिन्दूरका तिलक ही लगाये हो ।॥ २०५ ॥

“O Beloved! The hour of twilight is now upon us. Behold, the western horizon, cradling the orb of the setting sun, appears as magnificent as a beautiful woman adorned with a vermilion (Sindoor) mark upon her forehead.” (205)

श्लोक ( Shlok ) 206

आरोह शिबिकां तस्मादाशु सुन्दरि बन्धुराम् । २ पुरीगमनकालोऽयं वर्तते सुखरात्रये ॥ २०६ ॥

इसलिए हे सुन्दरि ! अब शीघ्र ही सुन्दर पालकीपर सवार होओ, सुख-पूर्वक रात्रि बितानेके लिए यह नगरीमें वापिस जानेका समय है ॥ २०६ ॥

“Therefore, O beautiful one! Step into this exquisite palanquin without delay; it is time for us to return to the city so that we may spend the night in perfect comfort.” (206)

श्लोक ( Shlok ) 207

इत्यवादीरादाकर्ण्य सा मायाशिविकाकृति । विमानं पुष्पकं मोहादारुरोह धरासुता ॥ २०७ ॥

रावणने ऐसा कहा तथा पुष्पक विमानको मायासे पालकीके आकार बना दिया। सीता भ्रान्तिवश उसपर आरूढ़ हो गई ।। २०७ ।।

“Thus spoke Ravana, and through his illusory powers (Maya), he transformed the massive Pushpaka chariot into the shape of a modest palanquin. Caught completely in this web of delusion, Sita stepped onto it.” (207)

श्लोक ( Shlok ) 208

वा तुरगारूढमात्मनं स्म प्रदर्शयन् । महीगतमिव भ्रान्ति जनयन् दुहितुर्महेः ॥ २०८ ॥

सीताको व्यामोह उत्पन्न करते हुए रावण अपने आपको ऐसा दिखाया मानो घोड़ेपर सवार पृथिवीपर रामचन्द्रजी ही चल रहे हों ।॥ २०८ ॥

“Continuing to weave this web of delusion around Sita, Ravana projected an illusion of himself appearing exactly like Ramachandra, riding upon a horse and traveling alongside her on the ground.” (208)

श्लोक ( Shlok ) 209

तां भुजङ्गीमिवानैषीदुपायेन स्वमृत्यवे । पतिव्रताग्रगां पापी मायाचुचुर्दशाननः ॥ २०९ ॥

इस प्रकार मायाचारमें निपुण पापी रावण उपाय द्वारा पतिव्रताओंमें अग्रगामिनी-श्रेष्ठ सीताको सर्पिणीके समान अपनी मृत्युके लिए ले गया ।॥ २०९ ॥

“In this manner, the sinful Ravana, a master of deceit and illusory arts (Mayachar), deployed his cunning stratagem to carry away Sita—the crown jewel among chaste and faithful women (Pativratas). In doing so, he was merely bearing away his own ultimate destruction, as if carrying a lethal, venomous serpent (Sarpini) in his hands.” (209)

श्लोक ( Shlok ) 210 – 211

क्रमालङ्कामवाप्यैनामवतार्य वनान्तरे । सद्यो मायां निराकृत्य ज्ञापितानयनक्रमम् ॥ २१० ॥इन्द्रनीलच्छवि देहं गूढार्थं शिष्यसन्ततेः । आचार्यो वा स तस्याः स्वं सुचिरात्समदर्शयत् ॥ २११ ॥

क्रम क्रमसे लङ्का पहुँचकर उसने सीताको एक बनके बीच उतारा और शीघ्र ही मायादूरकर उसके लानेका क्रम सूचित किया। जिस प्रकार कोई आचार्य अपनी शिष्य-परम्पराके लिए किसी गूढ़ अर्थको बहुत देर बाद प्रकट करता है उसी प्रकार उसने इन्द्रनील मणिके समान कान्ति वाला अपना शरीर बहुत देर बाद सीताको दिखलाया ।। २१०-२११ ।।

“Reaching Lanka in due course, Ravana lowered Sita into the heart of a forest and swiftly dissolved his illusions, revealing the true nature of her abduction. Just as a preceptor (Acharya) reveals a profound, hidden meaning to his lineage of disciples only after a long delay, Ravana—after a great length of time—finally manifested his true form, possessing a body as radiant as a dark sapphire (Indraneel Mani), before Sita’s very eyes.” (210-211)

श्लोक 212 से 221

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अजितनाथ तथा सगर चक्रवर्ती पर्व 48 – श्लोक 1 से 143 | संभवनाथ पर्व 49 – श्लोक 1 से 59 | श्री अभिनन्दनस्वामी पर्व 50 – श्लोक 1 से 70 | सुमतिनाथ पर्व 51 – श्लोक 1 से 87 | पद्मप्रभ पर्व 52 – श्लोक 1 से 70 सुपार्श्वनाथ स्वामी पर्व 53 – श्लोक 1 से 56 | चन्द्रप्रभ पर्व 54 – श्लोक 1 से 276 | पुष्पदन्त पर्व 55 – श्लोक 1 से 62 | शीतल पर्व 56 – श्लोक 1 से 96 | श्रेयांसनाथ त्रिष्टष्ठनारायण, विजय बलभद्र और अश्वमीव प्रतिनारायण पर्व 57 – श्लोक 1 से 100 | श्री वासुपूज्य , द्विपृष्ठनारायण, अचल बलभद्र और तारक प्रति-नारायण पर्व 58 – श्लोक 1 से 124 | विमलनाथ , धर्म, स्वयंभू, मधु, संजयन्त, मेरु और मंदर गणधर पर्व 59 – श्लोक 1 से 319 | अनन्तनाथ , सुप्रभ बलभद्र, पुरुषोत्तम नारायण और मधुसूदन प्रति-नारायण पर्व 60 – श्लोक 1 से 85 | धर्मनाथ , सुदर्शन बलभद्र, पुरुषसिंह नारायण, मधुक्रीड़ प्रतिनारायण, मघवा और सनत्कुमार चक्रवर्ती पर्व 61 – श्लोक 1 से 130 | अपराजित बलभद्र और अनन्तवीर्य नारायण पर्व 62 – श्लोक 1 से 513 | शान्तिनाथ पर्व 63 – श्लोक 1 से 510 | कुन्थुनाथ पर्व 64 – श्लोक 1 से 55 | अरनाथ, सुभौम चक्रवर्ती, नन्दिषेण बलभद्र, पुण्डरीक नारायण और निशुम्भ प्रतिनारायण पर्व 65 – श्लोक 1 से 192 | मल्लिनाथ , पद्मचक्रवर्ती, नन्दिमित्र बलदेव, दत्त नारायण और बलीन्द्र प्रति-नारायण पर्व 66 – श्लोक 1 से 125 | मुनिसुव्रत, हरिषेण चक्रवर्ती, राम बलभद्र, लक्ष्मण नारायण और रावण पर्व 67 – श्लोक 1 से 473

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June 15, 2026

Jainism

उत्तरपुराण पर्व 68 – श्लोक 194 से 203

मूल संस्कृत श्लोक . हिंदी अनुवाद . English translation of Uttar Puran parv 68- shlok 194 to 203

श्लोक ( Shlok ) 194

‘ध्वजदण्डाग्रनिभिन्नवारिदच्युतवार्लवैः । मन्दगन्धवहानीतैर्विनीताध्वपरिश्रमः ॥ १९४ ॥

उस पुष्पक विमान पर जो ध्वजा-दण्ड लगा हुआ था उसके अग्रभागसे मेघ खण्डित हो जाते थे, उन खण्डित मेघोंसे पानीकी छोटी-छोटी बूँदे झड़ने लगती थीं, मन्द-मन्द वायु उन्हें उड़ा कर ले आती थी जिससे रावणका मार्गसम्बन्धी सब परिश्रम दूर होता जाता था ।। १९४ ।।

“The front section of the towering banner-staff fixed upon that Pushpaka chariot would slice through the passing clouds into fragments. From those severed clouds, fine droplets of water began to spray and shower down, which the gentle, cool breezes would carry directly toward the chariot; in this manner, all the physical exhaustion and weariness of Ravana’s journey was continually washed away.” (194)

श्लोक ( Shlok ) 195

सीतोत्सुकस्तथा गच्छन् ददृशे पुष्पकस्थितः । शरद्वलाहकान्तःस्थो वासौ नीलवलाहकः ॥ १९५ ॥

सीतामें उत्सुक हो पुष्पक विमानमें बैठकर जाता हुआ रावण ऐसा दिखाई देता था मानो शरद् ऋतुके मेघोंके बीचमें स्थित नीलमेघ ही हो ॥ १९५ ॥

“Deeply infatuated and burning with intense longing for Sita, Ravana—as he traveled seated within the gleaming Pushpaka chariot—looked just like a dark raincloud (Nila-megha) suspended right in the midst of the brilliant, stark white clouds of the autumn season (Sharad Ritu).” (195)

श्लोक ( Shlok ) 196

सम्प्राप्य चित्रकूटाख्यं प्रधानं नन्दनं वनम् । प्रविष्ट इव सीतायाश्चित्तं तुष्टिमगादलम् ॥ १९६ ॥

जब वह चित्रकूट नामक आनन्ददायी प्रधान वनमें प्रविष्ट हुआ तब ऐसा सन्तुष्ट हुआ मानो सीताके मनमें ही प्रवेश पा चुकाहो ।। १९६ ।।

“As he entered that delightful and preeminent forest known as Chitrakoot, he felt such a surge of profound satisfaction—as if he had already gained entry into the very heart of Sita.” (196)

श्लोक ( Shlok ) 197

सदाशयाथ मारीचः परार्ध्यमणिनिर्मितः । भूत्वा हरिणपोतोऽसौ सीतायाः स्वमदर्शयत् ॥ १९७ ॥

तदनन्तर रावणकी आज्ञासे मारीचने श्रेष्ठ मणियोंसे निर्मित हरिणके बच्चेका रूप बनाकर अपने आपको सीताके सामने प्रकट किया ॥ १९७ ॥

“Thereafter, at the command of Ravana, Maricha assumed the form of a fawn crafted entirely from the finest, most radiant gemstones, and manifested himself directly before the eyes of Sita.” (197)

श्लोक ( Shlok ) 198

तं मनोहारिणं दृष्ट्वा पश्य नाथातिकौतुकम् । हरिणश्चित्रवर्णोऽयं रञ्जयत्यअसा मनः ॥ १९८ ॥

उस मनोहारी हरिणको देखकर सीता रामचन्द्रजी से कहने लगी कि हे नाथ ! यह बहुत भारी कौतुक देखिये, यह अनेक वर्णोंवाला हरिण हमारे मनको अनुरञ्जित कर रहा है ।॥ १९८ ॥

“Gazing upon that captivating deer, Sita spoke to Ramachandra, saying, ‘O Lord! Behold this extraordinary wonder! This multi-hued deer is truly delighting my heart and filling my mind with wonder.'” (198)

श्लोक ( Shlok ) 199

इति सीतावचः श्रुत्वा विनेतु’ तत्कुतूहलम् । तदानिनीषया गत्वा रामो वामे विधौ विधीः ॥ १९९ ॥

इस प्रकार भाग्यके प्रतिकूल होने पर बुद्धि रहित रामचन्द्र सीताके वचन सुन उसका कुतूहल दूर करनेके लिए उस हरिणको लानेके इच्छासे चल पड़े ॥ १९९ ॥

“In this manner, when destiny (Bhagya) turns adverse, the intellect is stripped of its clarity; thus, hearing Sita’s words and wishing to satisfy her innocent curiosity, Ramachandra set forth with the intent of capturing that deer.” (199)

श्लोक ( Shlok ) 200

ग्रीवाभङ्गेन वा पश्यन् कुर्वन् दूरं पुनः प्ठतिम् । वल्गन्‌धावन् क्षणं खादन् विभयो वा तृणाङ्करम् ॥२००॥

वह हरिण कभी तो गरदन मोड़ कर पीछेकी ओर देखता था, कभी दूर तक लम्बी छलाङ्ग भरता था, कभी धीरे-धीरे चलता था, कभी दौड़ता था, और कभी निर्भय हो घासके अङ्कुर खाने लगता था ।। २०० ।।

“Turning its neck, that deer would sometimes look back at its pursuer; sometimes it would bound away in long, sweeping leaps; sometimes it would walk at a slow, leisurely pace; sometimes it would bolt into a swift run; and at other times, completely devoid of fear, it would calmly begin grazing on tender blades of grass.” (200)

श्लोक ( Shlok ) 201 – 202

हस्तग्राह्यमिवात्मानं कृत्वोड्डीयातिदूरगः । बृथा कर्षति मां मायामृगो वैषोऽतिदुर्ग्रहः ॥ २०१ ॥बदन्नित्यन्वगात्सोऽपि मृगोऽगाद्गनाङ्गणम् । कुतः कृत्यपरामर्शः स्त्रीवशीकृतचेतसाम् ॥ २०२ ॥

कभी अपने आपको इतने पास ले आता था कि हाथसे पकड़ लिया जावे और कभी उछल कर बहुत दूर चला जाता था। उसकी ऐसी चेष्टा देख रामचन्द्रजी कहने लगे कि यह कोई मायामय मृग है मुझे व्यर्थ ही खींच रहा है और कठिनाईसे पकड़नेके योग्य है। ऐसा कहने हुए रामचन्द्रजी उसके पीछे-पीछे चले गये परन्तु कुछ समय बाद ही वह उछल कर आकाशगंगा में चला गया सो ठीक ही है क्योंकि जिनका चित्त स्त्रीके वश है उन्हें करने योग्य कार्यका बिचार कहाँ होता है ? ।। २०१-२०२ ॥

“Sometimes it would draw itself so incredibly close that it seemed within arm’s reach of being captured, and at other times it would leap boundlessly far away. Witnessing these deceptive antics, Ramachandra said to himself, ‘This is surely an illusory, magical deer (Mayamaya Mriga); it is teasingly drawing me away in vain and proves exceedingly difficult to capture.’ Even as he uttered this realization, Ramachandra continued to pursue it, but only a short while later, the deer leaped high into the air and vanished into the heavenly stream (Akashaganga). And it is only fitting—for where is the room to analyze proper, discerning action for those whose hearts are completely subjugated by a woman?” (201-202)

श्लोक ( Shlok ) 203

लोकमानो नभो रामस्तनुतामतिरूपयन् । तस्थौ तथैव विश्रान्तो घटान्तरगताहिवन् ॥ २०३ ॥

जिस प्रकार घड़ेके भीतर रखा हुआ साँप दुखी होता है उसी प्रकार रामचन्द्रजी आकाशकी ओर देखते तथा अपनी हीनताका वर्णन करते हुए वहीं पर आश्चर्यसे चकित होकर ठहर गये ।। २०३ ।।

“Just as a serpent feels suffocated and distressed when trapped inside a narrow earthen pot, Ramachandra felt a similar profound unease. Gazing up toward the sky and lamenting his own lapse in judgment, he stood there for a moment, frozen in stunned bewilderment.” (203)

श्लोक 204 से 211

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आदिपुराण उत्तरपुराण सारांश

June 15, 2026

Jainism

उत्तरपुराण पर्व 68 – श्लोक 185 से 193

मूल संस्कृत श्लोक . हिंदी अनुवाद . English translation of Uttar Puran parv 68- shlok 185 to 193

श्लोक ( Shlok ) 185

बाह्यस्थैर्यवचः श्रुत्वा भीत्वा तस्यास्त्वमागता । गजकर्णचला स्त्रीणां चित्तवृत्तिर्न वेत्सि किम् ॥ १८५ ॥

उसकी बाह्य धीरताके वचन सुनकर ही तू उससे डर गई और यहाँ वापिस चली आई। स्त्रियोंकी चित्तवृत्ति हाथीके कानके समान चञ्चल होती है यह क्या तू नहीं जानती ? ॥ १८५ ॥

“Merely hearing her words of outward fortitude (Dhirata), you became terrified of her and fled back here. Do you not know that the mental disposition of women is as fickle and unsteady as the flapping ears of an elephant?” (185)

श्लोक ( Shlok ) 186

नास्याश्चिप्तं त्वयाभेदि न जाने केन हेतुना । उपायकुशलाभासीत्यसौ तामभ्यतर्जयत् ॥ १८६ ॥

मैं नहीं जानता कि तूने इसका चित्त क्यों नहीं भेदन किया । तू उपायमें कुशल नहीं है किन्तु कुशल जैसी जान पड़ती है। ऐसा कह रावणने शूर्पणखाको खूब डॉट दिखाई ।। १८६ ।।

“I cannot fathom why you failed to pierce and win over her heart. You possess no true skill in executing strategies, yet you merely masquerade as one who is adept!’ Having spoken thus, Ravana severely reprimanded and scolded Shurpanakha.” (186)

श्लोक ( Shlok ) 187

भोगोपभोगद्वारेण रञ्जयेयं मनो यदि । तत्र यद्वस्तु नान्यत्र तत्स्वप्नेऽप्युपलभ्यते ॥ १८७ ॥

इसके उत्तरमें शूर्पणखा कहने लगी कि यदि मैं भोगोपभोगकी वस्तुओंके द्वारा उसका मन अनुरक्त करती तो जो वस्तु वहाँ रामचन्द्रके पास हैं वे अन्यत्र स्वप्नमें भी नहीं मिलती हैं ।। १८७ ।।

“In response to this, Shurpanakha said, ‘Had I attempted to captivate and allure her mind with the finest objects of worldly pleasure and luxury (Bhogopabhoga), [it would have been futile]; for the profound virtues and qualities that reside in Ramachandra cannot be found anywhere else, even in one’s wildest dreams.'” (187)

श्लोक ( Shlok ) 188 – 189

अथ शौयादिभी रामसदृशो न कचित्पुमान् । वीणादिभिश्चेत्सा सर्वकलागुणविशारदा ॥ १८८ ॥सुग्रहं तलहस्तेन भूमिष्टैर्भानुमण्डलम् । पातालादपि शेषाहिः सुहरो डिम्भकेन च ॥१८९ ॥

यदि शूर-वीरता आदिके द्वारा उसे अनुरक्त करती तो रामचन्द्रके समान शूर-वीर पुरुष कहीं नहीं है। यदि वीणा आदिके द्वारा उसे वश करना चाहती तो वह स्वयं समस्त कला और गुणोंमें विशारद है। भूमि पर खड़े हुए लोगोंके द्वारा अपनी हथेलीसे सूर्यमण्डलका पकड़ा जाना सरल है, एक बालकभी पाताल लोकसे शेषनागका हरण कर सकता है॥ १८८-१८९॥

“Had I tried to win her heart through a display of heroism and valor, [that too would have failed], for a heroic warrior matchless to Ramachandra does not exist anywhere. Had I sought to captivate her through the music of the lute (Veena) or similar arts, she herself is an absolute master of all arts and virtues. It might be simple for people standing on the ground to reach up and grasp the orb of the sun with their bare palms, or for even a mere child to pull the cosmic serpent Sheshanaga out of the underworld (Patala-loka), [but swaying her mind is harder still].” (188-189)

श्लोक ( Shlok ) 190 – 193

समुत्तानयितु शक्ता ससमुद्रा वसुन्धरा । भेत्तुं शीलवतीचित्तं न शक्यं मन्मथेन च ॥ १९० ॥इत्याख्यत्साप्यदः पापादवकर्ण्य स रावणः । निर्मलैः केतनैर्दूरात्पश्यतां जनयद्धृशम् ॥ १९१॥हंसावलीति सन्देहं नवनिर्मोकहासिभिः । दिशो मुखरयद्ध मघण्टाचटुलनिःस्वनैः ॥ १९२ ॥कुर्वद्धनैर्घनाश्लेषं बिश्लिष्टैरिव बन्धुभिः । ययौ पुष्पकमारुह्य गगने सह मन्त्रिणा ॥ १९३ ॥

और समुद्र सहित पृथिवी उठाई जा सकती है परन्तु शीलवती स्त्रीका चित्त कामसे भेदन नहीं किया जा सकता । शूर्पणखाके वचन सुनकर रावण पापकर्मके उद्यसे पुष्पक विमान पर सवार हो मन्त्रीके साथ आकाशमार्गसे चल पड़ा। पुष्पक विमान पर साँपकी नई काँचलीकी हँसी करनेवाली निर्मल पता-काएँ फहरा रही थीं उनसे वह लोगोंको ‘यह हंसोंकी पंक्ति है’ ऐसा सन्देह उत्पन्न कर रहा था । सुवर्णकी बनी छोटी-छोटी घण्टियोंके चञ्चल शब्दोंसे वह पुष्पक विमान दिशाओंको मुखरित कर रहा था और मेघोंके साथ ऐसा गाढ़ आलिङ्गन कर रहा था मानो बिछुड़े हुए बन्धुओंके साथ ही आलिङ्गन कर रहा हो । १९०-१९३ ॥

“Furthermore, the entire earth along with its massive oceans could be lifted bodily, but the mind of a woman of immaculate virtue (Shilavati) can never be pierced or corrupted by lust (Kama). Hearing these words of Shurpanakha, Ravana—impelled by the rising tide of his own past sins and demerit (Papakarma-udaya)—boarded his Pushpaka chariot (Vimana) and set forth through the aerial path accompanied by his minister. Gleaming, pristine banners were fluttering upon the Pushpaka chariot, completely mocking the translucent whiteness of a snake’s freshly shed skin; by their appearance, they cast an illusion in the minds of the onlookers below, making them mistake the flags for a soaring flock of white swans. With the resonant, rhythmic chiming of its small golden bells, that celestial chariot filled all directions with music, and it embraced the passing clouds so closely as if it were tightly hugging long-lost kinsmen.” (190-193)

श्लोक 194 से 203

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June 15, 2026

Jainism

उत्तरपुराण पर्व 68 – श्लोक 175 से 184

राम बलभद्र, लक्ष्मण नारायण, सीता , रावण और अणुमान् के पुराण का वर्णन पर्व 68 – श्लोक 124 से 132 | श्लोक 133 से 141 | श्लोक 142 से 151 | श्लोक 152 से 163 | श्लोक 164 से 174

मूल संस्कृत श्लोक . हिंदी अनुवाद . English translation of Uttar Puran parv 68- shlok 175 to 184

श्लोक ( Shlok ) 175 – 177

स्त्रीत्वे सतीत्वमेवैकं श्लाघ्यं तत्पतिमात्मनः । विरूपं व्याधितं निःस्वं दुःस्वभावमवर्तकम् ॥ १७५ ॥त्यक्त्वान्यं चेदृशं वास्तां चक्रिणं वाभिलाषिणम् । पश्यन्तः कुष्ठिचाण्डालसदृशं नाभिलाषुकाः ॥१७६ ॥तमप्याक्रम्य भोगेच्छं सद्यो दृष्टिविषोपमाः । नयन्ति भस्मसाद्भावं यद्वलात् कुलयोषितः ॥१७७ ॥

स्त्री पर्यायमें एक सतीपना ही प्रशंसनीय है और वह सतीपना यही है कि अपने पतिको चाहे वह कुरूप हो, बीमार हो, दरिद्र हो, दुष्ट स्वभाववाला हो, अथवा बुरा बर्ताव करनेवाला हो, छोड़कर ऐसे ही किसी दूसरेकी बात जाने दो, चक्रवर्ती भी यदि इच्छा करता हो तो उसे भी कोढ़ी अथवा चाण्डालके समान नहीं चाहना । यदि कोई ऐसा पुरुष जबर्दस्ती आक्रमण कर भोगकी इच्छा रखता है तो उसे कुलवती स्त्रियाँ दृष्टिविष सर्पके समान अपने सतीत्वके बलसे शीघ्र ही भस्म कर देती हैं ।। १७५-१७७ ।।

“In a feminine birth, the virtue of single-minded devotion (Satipana) alone is praiseworthy. And that true devotion consists of this: even if one’s husband is physically unattractive, ailing, impoverished, ill-tempered, or abusive, a woman must never abandon him; leave aside ordinary men, even if a sovereign emperor (Chakravarti) desires her, she must reject him as though he were a leper or an outcast. If any such man tries to assault her by force out of lustful desire, virtuous women of noble lineage—by the sheer power of their chastity—can instantly incinerate him, just as a deadly venom-eyed serpent (Drishti-visha Sarpa) burns its target.” (175-177)

श्लोक ( Shlok ) 178

इत्याह तद्वचः श्रुत्वा मन्दरोऽद्रिश्च चाल्यते । शक्यं चालयितु ं नास्याश्चित्तमित्याकुलाकुला ॥ १७८ ॥

इस प्रकार सीताके वचन सुनकर शूर्पणखा मनमें विचार करने लगी कि कदाचित् मन्दगिरि-सुमेरु पर्वत तो हिलाया जा सकता है पर इसका चित्त नहीं हिलाया जा सकता। ऐसा विचार कर वह बहुत ही व्याकुल हुई ।। १७८ ॥

“Hearing these words of Sita, Shurpanakha began to reflect within her heart: ‘Perchance, the Mandaragiri and Sumeru mountains could be shaken, but her mind can never be wavered.’ Pondering thus, she became exceedingly distressed and anxious.” (178)

श्लोक ( Shlok ) 179

गृहकार्य भवद्वाक्यश्रुतेर्विस्मृत्य दुःखिता । यामि देव्यहमित्येतश्वरणाववनम्य सा ॥ १७९ ॥

और कहने लगी कि हे देवि ! आपके वचन सुननेसे मैं घरका कार्य भूल कर दुःखी हुई, अब जाती हूं ऐसा कहकर तथा उसके चरणोंको नमस्कार कर वह चली गई ॥१७९॥

“And she began to say, ‘O Goddess! Upon hearing your words, I have forgotten my household chores and have become deeply distressed; therefore, I shall take my leave now.’ Saying this, and bowing down to touch Sita’s feet in reverence, she departed.” (179)

श्लोक ( Shlok ) 180

गत्वानिष्ठितकार्यत्वाद्विषण्णा रावणं प्रति । अशक्यारम्भवृत्तीनां क्लेशादन्यत्कुतः फलम् ॥ १८० ॥

कार्य पूरा न होनेसे वह रावणके पास खेद-खिन्न होकर पहुंची सो ठीक ही है क्योंकि जिन कार्योंका प्रारम्भ करना अशक्य है उन कार्योंका क्लेशके सिवाय और क्या फल हो सकता है ? ॥ १८० ॥

“Because her mission remained unaccomplished, she returned to Ravana completely dejected and sorrowful. And it is only fitting; for what fruit can a task bring other than sheer misery, when its very undertaking is impossible from the start?” (180)

श्लोक ( Shlok ) 181

दृष्ट्वा तं स्वोचितं देव सीता शीलवती न सा । वज्रयष्टिरिवान्येन भेत्तुं केनापि शक्यते ॥ १८१ ॥

शूर्पणखाने पहले तो यथायोग्य विधिसे उस रावणके दर्शन किये और तदनन्तर निवेदन किया कि हे देव ! सीता शीलवती है, वह वज्रयष्टिके समान किसी अन्य स्त्रीके द्वारा भेदन नहीं की जा सकती ।। १८१ ॥

“First, Shurpanakha presented herself before Ravana with all due ceremony and respect, and thereafter she submitted, ‘O Lord! Sita is a woman of immaculate and unyielding virtue (Shilavati); like a pillar of solid diamond (Vajra-yashti), her character cannot be pierced or breached by any other woman.'” (181)

श्लोक ( Shlok ) 182

इति स्वगतवृत्तान्तमुक्त्वा तेऽभिमतं मया । नोक्त शीलवती कोपवह्निभीत्येति साब्रवीत् ॥ १८२ ॥

इस तरह अपना वृत्तान्त कह कर उसने यह कहा कि मैंने शीलवतीकी क्रोधाग्निके भयसे तुम्झरा अभिमत उसके सामने नहीं कहा ।। १८२ ॥

“Having related her entire account in this manner, she further added, ‘Out of absolute terror of the fiery wrath of that virtuous woman (Shilavati), I did not even dare to utter your desire before her.'” (182)

श्लोक ( Shlok ) 183 – 184

श्रुत्वा तद्वचनं सर्वमसत्यमवधारयन् । प्रकटीकृतको पाग्निरिङ्गि ताकारवृत्तिभिः ॥ १८३ ॥मुग्धे फणीन्द्रनिश्वास भोगाटोपविलोकनात् । भीत्वा तङ्ग्रहणं को वा विषवादी विमुञ्चति ॥ १८४ ॥

शूर्पणखाके वचन सुन रावणने वह सब झूठ समझा और अपनी चेष्टा तथा मुखाकृति आदिसे क्रोधाग्निको प्रकट करता हुआ वह कहने लगा कि हे मुग्धे ! ऐसा कौन विषवादी – गारुड़िक है जो सर्पका निःश्वास तथा फणाका विस्तार देख उसके भयसे उसे पकड़ना छोड़ देता है ।।१८३-१८४॥

“Hearing Shurpanakha’s words, Ravana dismissed it all as false. Manifesting his fiery wrath through his physical gestures and facial expressions, he spoke, ‘O foolish woman! What kind of master-charmer (Garudika) who handles venomous creatures would ever abandon catching a serpent, out of sheer terror, merely upon seeing the violent hissing of its breath and the expanding swell of its hood?'” (183-184)

श्लोक 185 से 193

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June 15, 2026

Jainism

उत्तरपुराण पर्व 68 – श्लोक 164 से 174

मूल संस्कृत श्लोक . हिंदी अनुवाद . English translation of Uttar Puran parv 68- shlok 164 to 174

श्लोक ( Shlok ) 164 – 165

स्त्रीता मनुभवन्तीभिरत्रामुभिरनीप्सितम् । प्राप्तं प्राप्यं च दुर्बुद्धे महापापफलं शृणु ॥ १६४ ॥अनिष्टलक्षणादन्यैरग्राह्यत्वाच्छुचा गृहे । स्वे वासो मृत्युपर्यन्तं कुलरक्षणकारणात् ॥ १६५ ॥

स्त्रीपनेका अनुभव करती हुई ये सब रानियाँ इसलोकमें अनिष्ट फल प्राप्त कर रही हैं। हे दुर्बुद्धे ! यह स्त्रीपर्याय महापापका फल है। सुनो, यदि कन्याके लक्षण अच्छे नहीं हुए तो उसे कोई भी पुरुष ग्रहण नहीं करता इसलिए शोकसे उसे अपने घर ही रहना पड़ता है। इसके सिवाय कन्याको मरण पर्यन्त कुलकी रक्षा करनी पड़ती है ॥ १६४-१६५ ॥

“Trapped in the experience of worldly womanhood, all these queens are reaping undesirable consequences even in this world. O foolish one! This feminine existence (Stri-paryaya) is the fruit of grave sins. Listen, if a maiden does not possess virtuous qualities, no man accepts her, forcing her to remain in her father’s house in deep sorrow. Furthermore, a maiden must guard the honor of her lineage until her very death.” (164-165)

श्लोक ( Shlok ) 166

अपत्यजननाभावे प्रविष्टोत्पन्नगेहयोः । शोकोत्पादनबन्ध्यात्वं निर्भाग्यत्वादगौरवम् ॥ १६६ ॥

यदि किसीके पुत्र नहीं हुआ तो जिस घरमें प्रविष्ट हुई और जिस घरमें उत्पन्न हुई- उन दोनों ही घरोंमें शोक छाया रहता है। यदि भाग्यहीन होनेसे कोई वन्ध्या हुई तो उसका गौरव नहीं रहता ॥ १६६ ॥

“If a woman does not give birth to a son, grief casts a shadow over both houses—the house into which she married and the house in which she was born. And if, by misfortune, a woman is barren, she is stripped of all respect and status.” (166)

श्लोक ( Shlok ) 167 – 168

दुर्भगत्वेन कान्तानां परित्यागात्पराभवः । अस्पृश्यत्वं रजोदोषात् खण्डनात्कलहादिभिः ॥ १६७ ॥दुःखदावाग्निसन्तापो वन्यानामिव भूरुहाम् । चक्रवतिसुतानां च परपादोपसेवना ॥ १६८ ॥

यदि कोई स्त्री दुर्भगा अथवा कुरूपा हुई तो पति उसे छोड़ देता है जिससे सदा तिरस्कार उठाना पड़ता है। रजोदोषसे वह अस्पृश्य हो जाती है- उसे कोई छूता भी नहीं है। यदि कलह आदिके कारण पति उसे छोड़ देता है तो वनमें उत्पन्न हुए वृक्षोंके समान उसे दुःखरूपी दावानलमें सदा जलना पड़ता है। औरकी बात जाने दो चक्रवर्तीकी पुत्रीको भी दूसरेके चरणोंकी सेवा करनी पड़ती है ॥ १६७-१६८ ॥

“If a woman is unloved (Durbhaga) or physically unattractive, her husband abandons her, forcing her to endure constant humiliation and contempt. During her menstrual cycle (Rajo-dosha), she becomes untouchable, and no one even comes near her. If, due to quarrels or conflict, her husband deserts her, she is forced to burn endlessly in the raging forest fire of misery, just like wild trees in a woodland. Leave aside ordinary women—even the daughter of a sovereign emperor (Chakravarti) is ultimately forced to serve at the feet of another.” (167-168)

श्लोक ( Shlok ) 169

मानभङ्गः सपत्नीषु दृष्टोत्कर्षेण केनचित् । स्वभाववक्त्रवाक्कायमनोभिः कुटिलात्मता ॥ १६९ ॥

और सपत्नियोंमें यदि किसीकी उत्कृष्टता हुई तो सदा मानभङ्गका दुःख उठाना पड़ता है। स्वभाव, मुख, वचन, काय, और मनकी अपेक्षा उनमें सदा कुटिलता बनी रहती है ॥ १६९ ॥

“Furthermore, if any one of the co-wives rises to prominence and favor, the others must suffer the endless agony of shattered pride. In disposition, countenance, speech, body, and mind, co-wives harbor nothing but perpetual deceit and malice toward one another.” (169)

श्लोक ( Shlok ) 170

गर्भसूतिसमुत्पन्नरोगादिपरिपीडनम् । शोचनं स्त्रीसमुत्पत्तावपत्यमरणाऽ’ सुखम् ॥ १७० ॥

गर्भधारण तथा प्रसूतिके समय उत्पन्न होनेवाले अनेक रोगादिकी पीड़ा भोगनी पड़ती है। यदि किसीके कन्याकी उत्पत्ति होती है तो शोक छा जाता है, किसीकी सन्तान मर जाती है तो उसका दुःख भोगना पड़ता है ॥ १७० ॥

“A woman must endure the excruciating torment of numerous diseases and complications that arise during pregnancy and childbirth. If a daughter is born, grief casts a shadow over the household, and if a child dies, she is forced to bear the profound agony of that loss.” (170)

श्लोक ( Shlok ) 171 – 174

रहस्यकार्यबाह्यत्वं सर्वकार्येष्वतन्त्रता । विधवात्वे महादुःखपात्रत्वं दुष्टचेष्टया ॥ १७१ ॥ दानशीलोपवासादिपरलोकहितक्रिया । विधानेष्वप्रधानत्वं सन्तानार्थानवापनम् ॥ १७२ ॥कुलनाशोऽगतिर्मुक्त रित्याद्यन्यच्च दूषितम् । साधारणमिदं सर्वस्त्रीणां कस्मात्तवाभवत् ॥ १७३ ॥तस्मिन्सुखाभिलाषित्वं वयस्यस्मिन् गतत्रये । न चिन्तयसि ते भाविहितं मतिविपर्ययात् ॥ १७४ ॥

विचार करने योग्य खास कार्योंमें उन्हें बाहर रखा जाता है, समस्त कार्योंमें उन्हें परतन्त्र रहना पड़ता है, दुर्भाग्यवश यदि कोई विधवा हो गई तो उसे महान् दुःखोंका पात्र होना पड़ता है। दानशील उपवास आदि परलोकका हित करनेवाले कार्योंके करनेमें उसकी कोई प्रधानता नहीं रहती। यदि स्त्रीके सन्तान नहीं हुई तो कुलका नाश हो जाता है और मुक्ति तो उसे होती ही नहीं है। इनके सिवाय और भी अनेक दोष हैं जो कि सब स्त्रियोंमें साधारण रूप से पाये जाते हैं फिर क्यों तुझे इस निन्द्य स्त्रीपर्यायमें सुखकी इच्छा हो रही है। हे निर्लज्जे ! तू इस अवस्था में भी अपने भावी हितका विचार नहीं कर रही है इससे जान पड़ता है कि तेरी बुद्धि विपरीत हो गई है ॥ १७१-१७४ ॥

“Women are excluded from critical affairs that require deep deliberation, and they are forced to remain entirely dependent in all matters. If, by ill fate, a woman becomes a widow, she is made to suffer immense and terrible hardships. Even in performing acts of charity, keeping fasts, and other deeds that secure welfare in the afterlife, she holds no independent authority. If a woman bears no children, her lineage comes to an end, and as for spiritual liberation (Mukti), it is entirely unattainable for her. Apart from these, there are countless other flaws commonly found in all women; why then do you harbor a desire for happiness in this blameworthy feminine existence (Stri-paryaya)? O shameless one! Even in this advanced stage of your life, you do not reflect upon your future well-being; from this, it appears that your intellect has become completely warped.” (171-174)

श्लोक 175 से 184

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June 15, 2026

Sustainable Design

Sustainable Campus Design in India

Designing Campuses that Teach by Example

India’s campuses are more than centers of learning—they are miniature cities that consume energy, water, land, and materials every day. As climate change, water scarcity, and urbanization continue to challenge the country, educational institutions have a unique opportunity to become living laboratories of sustainability. A truly sustainable campus not only teaches environmental stewardship in classrooms but demonstrates it through its own design and operations.

The most successful sustainable campuses begin with a simple philosophy: before teaching sustainability, practice it. Every building, pathway, landscape, and utility system should reflect a commitment to resource efficiency, environmental responsibility, and human comfort.

Here is a look at the “building blocks of sustainability” used to turn that vision into a reality, focusing on three core categories: energy, water, and solid waste.

1. Energy: Rethinking Comfort and Passive Architecture

When you walk into a mall or a five-star hotel, you are often greeted with a blast of near-freezing air. Those ambient temperatures are typically kept in the low 20s (around 21°C or 22°C). However, the National Building Code notes that a comfortable summer temperature is actually between 25°C and 30°C.

By setting a target temperature range of 24°C to 28°C, paired with seasonally appropriate clothing, the campus opened the door to utilizing passive design elements.

To drastically reduce the need for auxiliary heating and cooling, the architecture relies on several smart design choices:

Orientation: Buildings are oriented North-South, entirely eliminating the harsh East-West summer sun.
Smart Shading: Chajjas (sun shades) block the hot summer sun (which hits at a steep 50° angle) but allow the warming rays of the winter sun (which slants in at a lower 30° angle) to penetrate the interiors.
Window Ratios: Wall-to-window ratios are kept strictly under 30% to allow the perfect amount of natural light without overheating the space.
High-Performance Insulation: The buildings use Autoclaved Aerated Concrete (AAC) blocks alongside extruded polyester foam insulation. This wall assembly cuts heat ingress by over 50%. Roofs are heavily insulated and layered with white ceramic tiles to reflect solar heat.

2. Smart Cooling: A Modern Take on the Desert Cooler

Instead of relying entirely on energy-intensive air conditioning, the campus utilizes a highly efficient three-stage evaporative cooling system. It takes the old-fashioned desert cooler and supercharges it with direct and indirect cooling technology.

Cooling Stage	Technology	How It Works
First Stage	Indirect Cooling	Air is cooled indirectly by pipes carrying humidified water.
Second Stage	Direct Evaporation	Standard evaporative cooling further drops the temperature.
Third Stage	Refrigerant	Traditional air conditioning kicks in only when high ambient humidity makes evaporation redundant (about 2 to 3 months during the monsoon).

Key insight: In the student hostels, a heat pump handles the third stage. This allows the system to recycle rejected heat to provide hot water and double up as space heating during the winter. (Laboratories, which require strict scientific weather control protocols, are an exception to these rules).

To better understand the science behind how this system drastically reduces energy loads, this quick animation breaks down the physics of evaporative cooling:

The Takeaway: By utilizing evaporation for the bulk of the year, the campus restricts heavy refrigerant-based cooling to just the monsoon season.

3. Water: Building a “Water Neutral” Campus

Despite being located in a water-scarce region, the campus is surrounded by the Aravalli hills—an incredible natural watershed. The goal was to ensure that every drop of water that falls on the property is used to recharge groundwater.

To preserve the natural drainage of the site, buildings are scattered across the plot, keeping the total constructed area down to just 9%.

Rainwater Harvesting:

Rooftop rainwater harvesting can be done over 1,500 square meters of the campus, alongside nearly 40,000 square meters of land designated for groundwater recharging. This allows a massive 12,000 kiloliters of rainwater to percolate directly into the ground, while an additional 912 kiloliters are collected in underground tanks.

“Waste is not waste, it is water to water”:

The remaining water required for flushing and horticulture is met entirely by recycling wastewater. Every drop of sewage is treated on-site through two primary systems:

DEWATS (Decentralized Wastewater Treatment System): An 8-kiloliter system connecting the academic building and faculty housing. Sewage passes through a settler, a baffle reactor, and an aerobic polishing pond. The resulting water is used for gardening.
Soil Biotechnology System: Designed and patented by IIT Mumbai, this system processes 20 kiloliters a day from the student housing and cafeteria. It uses bioreactors layered with crushed stones, jute bags, and crushed bricks along with microbial growth media. This water is pumped to overhead tanks for flushing.

This visual summary breaks down the standard stages of wastewater treatment, mirroring the multi-step purification process utilized on campus:

The Takeaway: Between massive percolation efforts and 100% wastewater recycling, a campus in a water-scarce region can achieve true water neutrality.

4. Solid Waste: Aiming for Zero

The final building block is solid waste management. The campus actively segregates waste, composts all organic wet waste, and uses authorized recyclers for everything else.

A major ongoing initiative is tackling food waste. The campus actively measures how much food is wasted every single day to establish a baseline. You can’t fix what you don’t measure, and understanding this daily volume is the first crucial step toward minimizing it entirely and achieving the ultimate goal of a “Zero Waste” campus.

The Unfinished Business

Building a green campus is an ongoing journey. Even with cutting-edge passive design and efficient systems, the work is never truly done. Two major goals remain on the horizon:

Monitoring Performance: You can build the greenest facility in the world, but if it doesn’t perform to spec, you aren’t actually saving energy or water—you’ve just wasted money. Rigorously monitoring and sharing performance data is the true test of sustainable design.
Going Off the Grid: With overall energy needs successfully driven down by efficient architecture, the final frontier is scaling up renewable energy sources to make the entire complex fully self-reliant.

The Foundation of Sustainable Campus Planning

Sustainable campus planning is not about adding solar panels or planting a few trees after construction. It begins at the master planning stage, where environmental considerations shape every design decision.

A sustainable campus should aim to be:

Energy efficient
Water sensitive
Climate responsive
Resource efficient
Waste conscious
Comfortable for occupants
Economically practical

The ultimate goal is to create a campus that minimizes environmental impact while enhancing the quality of life for students, faculty, and staff.

Energy Efficiency Through Passive Design

The greenest energy is the energy that is never used. Therefore, the first step in campus sustainability is reducing energy demand through passive architectural design.

Climate-Responsive Building Orientation

In India’s hot climate, building orientation plays a critical role. Orienting buildings along the north-south axis minimizes exposure to the harsh east-west sun while maximizing daylight and winter solar gain. This simple design strategy can significantly reduce cooling loads.

Designing for Thermal Comfort

Many commercial buildings in India maintain indoor temperatures of 21–22°C, resulting in excessive energy consumption. However, studies and the National Building Code suggest that comfortable summer temperatures can range between 24–30°C depending on clothing, activity levels, and acclimatization.

By designing buildings around a comfort range of 24–28°C, campuses can reduce dependence on mechanical cooling and encourage more sustainable occupant behavior.

Solar Shading and Daylighting

Architectural elements such as chajjas, overhangs, louvers, and sunshades help block high-angle summer sunlight while allowing lower winter sun to enter buildings. Properly designed shading systems reduce heat gain while maintaining natural lighting.

Window-to-wall ratios should be carefully controlled to provide sufficient daylight without increasing cooling loads. Natural lighting not only saves electricity but also improves occupant well-being.

High-Performance Building Materials

Building envelopes significantly influence energy performance. Sustainable campuses increasingly use:

AAC (Autoclaved Aerated Concrete) blocks
Insulated wall assemblies
Reflective roof surfaces
Roof insulation systems
Low-emissivity glazing

These materials reduce heat transfer and maintain indoor comfort with lower energy consumption.

Efficient Cooling and HVAC Systems

Once energy demand has been minimized through passive design, campuses can focus on efficient cooling technologies.

In many parts of India, hybrid cooling systems based on evaporative cooling offer significant energy savings compared to conventional air conditioning. Multi-stage systems combine:

Indirect evaporative cooling
Direct evaporative cooling
Refrigerant-based cooling only when necessary

Such systems drastically reduce electricity consumption and limit refrigerant use.

Heat Recovery and Resource Optimization

Modern sustainable campuses integrate heat recovery systems that capture waste heat from cooling equipment and reuse it for:

Hot water generation
Space heating
Other building services

This circular approach maximizes resource efficiency and lowers operational costs.

Water-Neutral Campus Development

Water scarcity is one of India’s greatest environmental challenges. Sustainable campuses must therefore move beyond water conservation and aim for water neutrality.

Preserving Natural Drainage

Rather than forcing the landscape to adapt to buildings, sustainable planning allows buildings to adapt to the landscape.

Natural drainage channels should be preserved, and construction footprints minimized. By maintaining existing watershed patterns, campuses can improve groundwater recharge and reduce flooding risks.

Rainwater Harvesting

Every drop of rainwater falling on a campus is a valuable resource.

Rainwater harvesting strategies include:

Rooftop collection systems
Recharge pits
Percolation trenches
Underground storage tanks
Recharge wells

Large open areas can function as groundwater recharge zones, helping replenish aquifers and improve local water security.

Decentralized Wastewater Treatment

A sustainable campus treats wastewater as a resource rather than a waste product.

Decentralized treatment systems can recycle wastewater for:

Landscape irrigation
Toilet flushing
Cooling tower makeup water
Horticulture

Technologies such as:

DEWATS (Decentralized Wastewater Treatment Systems)
Soil Biotechnology Systems
Aerobic polishing ponds
Improved septic systems

enable significant reductions in freshwater demand.

By recycling wastewater on-site, campuses can close the water loop and substantially reduce dependence on municipal supplies.

Sustainable Landscape Planning

Landscape design is often overlooked in sustainability discussions, yet it is crucial to campus performance.

A sustainable landscape should:

Use native and drought-resistant species
Minimize irrigation demand
Improve biodiversity
Enhance groundwater recharge
Reduce urban heat island effects

Trees, green spaces, and ecological corridors also create healthier and more pleasant environments for learning and social interaction.

Moving Towards Zero Waste Campuses

Waste management is another critical pillar of sustainable campus planning.

Segregation at Source

Effective waste management begins with segregation into:

Organic waste
Recyclable waste
Hazardous waste
E-waste

Separate collection systems help maximize recovery and minimize landfill disposal.

Composting Organic Waste

Food waste remains one of the biggest challenges on institutional campuses. Composting organic waste converts a disposal problem into a valuable resource for landscaping and gardening.

More importantly, campuses should monitor food waste generation and actively work to reduce wastage through awareness and behavioral interventions.

Circular Resource Management

A sustainable campus promotes:

Reuse
Repair
Recycling
Scientific disposal

The long-term vision should be to achieve a zero-waste campus where materials continuously circulate within the system.

Monitoring Performance: The Missing Link

Many buildings are designed as “green” but fail to achieve expected performance after occupation.

True sustainability requires continuous monitoring of:

Energy consumption
Water usage
Indoor comfort
Waste generation
Renewable energy production

Data-driven facility management ensures that sustainability goals translate into measurable outcomes.

A campus should function as a living laboratory where students, researchers, and administrators can learn directly from real-world environmental performance.

The Renewable Energy Imperative

After reducing energy demand through efficient design and operations, the next step is generating clean energy.

Renewable energy systems may include:

Rooftop solar photovoltaics
Solar water heating
Battery storage systems
Microgrids

The ultimate ambition for many sustainable campuses is to become net-zero or even energy-positive, producing as much energy as they consume.

Lessons for Future Indian Campuses

India is expected to add hundreds of educational institutions and expand existing campuses over the coming decades. This growth presents an unprecedented opportunity to embed sustainability into campus development.

The key lesson is clear:

Sustainability is not a technology; it is a design philosophy. It begins with reducing demand through thoughtful planning, continues through efficient systems and resource management, and culminates in renewable energy and circular economy practices.

When campuses embody these principles, they become powerful educational tools. Students do not merely study sustainability—they experience it every day through the buildings they occupy, the water they conserve, the energy they save, and the environment they help protect.

Sustainable campus planning in India represents a shift from conventional infrastructure development to regenerative design. By integrating passive architecture, water neutrality, waste recycling, climate-responsive landscapes, and renewable energy, campuses can become models of environmental responsibility.

The campus of the future is not simply a place of education. It is a demonstration of how human settlements can coexist harmoniously with nature—efficient, resilient, and sustainable for generations to come.

June 15, 2026

Jainism

उत्तरपुराण पर्व 68 – श्लोक 152 से 163

मूल संस्कृत श्लोक . हिंदी अनुवाद . English translation of Uttar Puran parv 68- shlok 152 to 163

श्लोक ( Shlok ) 152

बभूव स्थविरा रूपपरावर्तनविद्यया । सीताविलाससन्दर्शसम्भूतश्रीडयेव सा ॥ १५२ ॥

रूप-परावर्तन विद्यासे वह बुढ़िया बन गई उससे ऐसी जान पड़ती थी मानो सीताका विलास देखनेसे उत्पन्न हुई लज्जाके कारण ही उसने अपना रूप परिवर्तित कर लिया हो ।। १५२ ॥

“By utilizing the magical art of form-transformation (Rupa-paravartana Vidya), she turned herself into an old woman. She appeared as though she had altered her form out of sheer modesty and shame, brought on by witnessing the private, intimate pastimes of Sita.” (152)

श्लोक ( Shlok ) 153

तद्पं वर्णयन्तीत्थं सकौतुकममन्वत । स्वबुद्धिकौशलादेतत्कृतं रूपं न वेधसा ॥ १५३ ॥

कवि लोग उसके रूपका ऐसा वर्णन करते थे, और कौतुक सहित ऐसा मानते थे कि विधाताने इसका रूप अपनी बुद्धिकी कुशलतासे नहीं बनाया है अपितु अनायास ही बन गया है। यदि ऐसा न होता तो वह इसके समान ही दूसरा रूप क्यों नहीं बनाता ? ॥ १५३ ॥

“Poets would describe her beauty in such a way, believing with great curiosity that the Creator did not fashion her form through the mere skill of His intellect, but rather, it came into being spontaneously and effortlessly. For if it were not so, why has He never been able to create another form equal to hers?” (153)

श्लोक ( Shlok ) 154 – 155

यादृच्छिकं न चेदन्यत्किमकारीति नेदृशम् । शेषदेव्यो जराजीर्णा तां दृष्ट्वा यौवनोद्धताः ॥ १५४ ॥का त्वं वद कुतस्त्या वेत्यवोचन्हासपूर्वकम् । उद्यानपालकस्याहं मातात्रैवेति सा पुनः ॥ १५५ ॥

सीताको छोड़ अन्य रानियाँ यौवनसे उद्धत हो, वृद्धावस्थाके कारण अत्यन्त जीर्ण-शीर्ण दिखनेवाली उस बुढ़ियाको देख हँसी करती हुईबोलीं कि बतला तो सही तू कौन है ? और कहाँ से आई है ? इसके उत्तर में बुढ़िया कहने लगी कि मैं इस बगीचाकी रक्षा करनेवालेकी माता हूँ और यहीं पर रहती हूँ ।। १५४-१५५ ।।

“Except for Sita, the other queens—proud and arrogant in their youth—grew amused upon seeing the old woman, who appeared thoroughly worn-out and decrepit due to advanced age. Laughing at her, they said, ‘Tell us truly, who are you? And where have you come from?’ In response to this, the old woman began to say, ‘I am the mother of the caretaker of this garden, and I live right here.'” (154-155)

श्लोक ( Shlok ) 156 – 159

तासां चित्तपरीक्षार्थमिमां वाचमुदाहरत् । युष्मदपुण्यभागिन्यो मान्याः सन्त्यन्ययोषितः ॥ १५६ ॥यस्मादाभ्यां कुमाराभ्यां सह भोगपरायणाः । युष्माभिः ‘प्राक्कृतं किं वा पुण्यं तन्मम कथ्यताम् ॥ १५७॥तत्करिष्यामि येनास्य राज्ञी भूत्वा महीपतेः । इमं विरक्तमन्यासु विधास्यामीति तद्वचः ॥ १५८ ॥श्रुत्वा ताश्चित्तमेतस्यास्तरुणं स्मरविह्वलम् । वपुरेव जराग्रस्तमित्यर्ल सहसाऽहसन् ॥ १५९ ॥

तदनन्तर उनके चित्तकी परीक्षा करनेके लिए वह फिर कहने लगी कि हे माननीयो ! आप लोगोंके सिवाय जो अन्य स्त्रियाँ हैं वे अपुण्यभागिनी हैं, आप लोग ही पुण्यशालिनी हैं क्योंकि इन कुमारोंके साथ आप लोग भोग भोगनेमें सदा तत्पर रहती हैं। आप लोगोंने पूर्वभवमें कौन-सा पुण्य कर्म किया था, वह मुझसे कहिये। मैं भी उसे करूँगी, जिससे इस राजाकी रानी होकर इसे अन्य रानियोंसे विरक्त कर दूंगी। इस प्रकार उसके वचन सुन सब रानियाँ यह कहती हुई हँसने लगीं कि इसका शरीर ही बुढ़ापासे ग्रस्त हुआ है चित्त तो जवान है और काम से विह्वल है ।। १५६-१५९ ।।

“Thereafter, in order to test their hearts, she spoke again, saying, ‘O honorable ladies! Except for you all, all other women are truly unfortunate; you alone are highly virtuous and blessed, for you are ever-devoted to enjoying pleasures with these young princes. Tell me, what meritorious deeds (Punya) did you perform in your past life (Purvabhava)? I, too, shall perform them, so that I may become the queen of this king and turn his heart away from his other wives.’ Hearing her words, all the queens began to laugh, saying, ‘Only her body has been seized by old age, but her mind is still youthful and overwhelmed with passion!'” (156-159)

श्लोक ( Shlok ) 160 – 163

मा हासः कुलसौरूप्यकलागुणयुजामिह । समप्रेम फलप्राप्तेः किमन्यज्जन्मनः फलम् ॥ १६० ॥वदतेति वदन्तीं तां पुनर्भो जन्मनः फलम् । तवेदमेव चेदस्मद्विभुना विधिना वयम् ॥ १६१ ॥त्वामद्य योजयिष्यामः परिमुक्तविचारणम् । महादेवी भवेत्यासां हासवाणशरव्यताम् ॥ १६२ ॥उपयान्तीमिमां वीक्ष्य कारुण्याज्जनकात्मजा । किमित्याकांक्षसि स्त्रीत्वं त्वं हितानवबोधिनी ॥ १६३ ॥

इसके उत्तरमें बुढ़िया बोली कि आप लोग कुल, उत्तम रूप तथा कला आदि गुणोंसे युक्त हैं अतः आपको हँसी करना उचित नहीं है। आप सबको एक समान प्रेम रूपी फलकी प्राप्ति हुई है इससे बढ़कर जन्मका दूसरा फल क्या हो सकता है ? आप लोग ही कहें। इस प्रकार कहती हुई बुढ़ियासे वे फिर कहने लगीं कि यदि तेरे जन्मका यही फल है तो हम तुझे अपने-अपने पतिके साथ विधिपूर्वक मिला देंगी । तू बिना किसी विचारके इनकी पट्टरानी हो जाना। इस प्रकार उन स्त्रियोंकी हँसी रूपी वाणोंका निशाना बनती हुई बुढ़ियाको देख सीता दयासे कहने लगी कि तू स्त्रीपना क्यों चाहती है ? जान पड़ता है तू अपना हित भी नहीं समझती ॥ १६०-१६३ ॥

“In response to this, the old woman said, ‘You all are endowed with noble lineage, exquisite beauty, and exceptional artistic skills; therefore, it is not proper for you to mock me. You all have equally attained the fruit of mutual love; what greater fulfillment of a human birth could there be than this? You tell me.’ To the old woman speaking in this manner, the queens said again, ‘If this is the ultimate goal of your life, then we shall formally and duly unite you with our respective husbands. Without a second thought, you can become their chief queen (Pattrani).’ Seeing the old woman thus becoming the target of those women’s arrows of mockery, Sita spoke out of compassion, ‘Why do you desire to remain caught up in womanly passion? It appears that you do not even understand your own true welfare.'” (160-163)

श्लोक 164 से 174

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June 15, 2026

Jainism

उत्तरपुराण पर्व 68 – श्लोक 142 से 151

मूल संस्कृत श्लोक . हिंदी अनुवाद . English translation of Uttar Puran parv 68- shlok 142 to 151

श्लोक ( Shlok ) 142

वैराज्यपरिवारो वा मृगरूपः सशावकः । क्वाप्य ‘लब्धाश्रयस्तप्तो भ्राम्यतीतस्ततोऽपि च ॥ १४२ ॥

शत्रु राजाओंके परिवारोंके समान इन बच्चों सहित हरिणोंको कहीं भी आश्रय नहीं मिल रहा है इसलिए ये सन्तप्त होकर इधर-उधर घूम रहे हैं ॥ १४२ ॥

“Just like the families of defeated enemy kings, these deer along with their fawns are finding no shelter anywhere; therefore, being deeply distressed by the scorching heat, they are wandering aimlessly here and there.” (142)

श्लोक ( Shlok ) 143

इति चेतोहरैः सीतां मोदयन् स त्तया सह । शचीदेव्येव देवेशः कृत्वा वनविनोदनम् ॥ १४३ ॥

इस प्रकार चित्त हरण करनेवाले शब्दोंसे सीताको प्रसन्न करते हुए रामचन्द्र, इन्द्राणीके साथ इन्द्रके समान, सीताके साथ वन-क्रीडा करने लगे ॥ १४३ ॥

“In this way, delighting Sita with words that captivate the heart, Ramachandra continued to sport with her in the forest, appearing just like Lord Indra with his consort Indrani.” (143)

श्लोक ( Shlok ) 144

किञ्चित् खिन्नामिवालक्ष्य तां जलाशयमासदत् । तत्र सिञ्चन् प्रियां शीतैर्यन्त्रमुक्क्रपयःकणैः ॥ १४४ ॥

रामचन्द्र सीताको कुछ खेद-खिन्न देख सरोवरके पास पहुँचे और सीताको यन्त्रसे छोड़ी हुई जलकी ठण्डी बूँदोंसे सींचने लगे ॥ १४४ ॥

“Noticing that Sita was appearing somewhat exhausted and weary from the heat, Ramachandra approached a lake and began to sprinkle her with cool droplets of water released from a mechanical fountain device (Yantra).” (144)

श्लोक ( Shlok ) 145

ईषग्निमीलितालोलनयनेन्दीवरोज्ज्वलम् । तद्वक्त्रकमलं पश्यनसावल्पं तदातुषत् ॥ १४५ ॥

उस समय कुछ-कुछ बन्द हुए चञ्चल नेत्ररूपी नीलकमलोंसे ‘उज्ज्वल सीताका मुख-कमल देखते हुए रामचन्द्रजी बहुत कुछ सन्तुष्ट हुए थे ॥ १४५ ॥

“At that moment, gazing upon Sita’s radiant, lotus-like face—with her restless, blue-lotus-like eyes now softly and partially closed—Ramachandraji felt immensely delighted and content.” (145)

श्लोक ( Shlok ) 146

२वक्षोदम्न्नमसौ वारि प्राविशत्सस्मितां प्रियाम् । परिरम्भोत्सुकां विद्वान् रङ्गितज्ञा हि नागराः ॥ १४६ ॥

वे बुद्धिमान् राम-चन्द्रजी आलिङ्गन करनेमें उत्सुक तथा मन्द हास्य करती हुई सीताके समीप छाती तक पानी में घुस् -गये थे सो ठीक ही है क्योंकि चतुर मनुष्य इशारोंको अच्छी तरह समझते हैं ।। १४६ ।।

“The wise Ramachandra—seeing Sita smiling softly and eager for an embrace—entered the water until it reached his chest to be near her. And it is rightly said: those who are clever and discerning understand subtle hints and gestures perfectly.” (146)

श्लोक ( Shlok ) 147

भ्रमराः कञ्जकं मुक्त्वा कान्तास्याब्जेऽपतन्समम् । तैराकुलीकृतां दृष्ट्वा खेदी ह्लादी च सोऽभवत् ॥१४७॥

वहाँ बहुतसे भ्रमर कमल छोड़कर एक साथ सीताके मुखकमल पर आ झपटे उनसे वह व्याकुल हो उठी। यह देख रामचन्द्रजी कुछ खिन्न हुए तो कुछ प्रसन्न भी हुए ॥ १४७ ॥

“There, leaving the lotuses behind, a swarm of black bees rushed all at once toward Sita’s lotus-like face, making her highly distressed and agitated. Seeing this, Ramachandraji felt somewhat dismayed, yet he also felt quite pleased.” (147)

श्लोक ( Shlok ) 148

एवं जले चिरं अरन्त्वा तत्रापूर्य मनोरथम् । सान्तःपुरो वने रम्यप्रदेशे स्थितिमाव्रजत् ॥ १४८ ॥

इस तरह जलमें चिर-काल तक क्रीड़ा कर और मनोरथ पूर्ण कर रामचन्द्रजी अपने अन्तःपुरके साथ वनके किसी रमणीय स्थानमें जा बैठे ।। १४८ ॥

“In this manner, having sported in the water for a long time and fulfilled their hearts’ desires, Ramachandraji, accompanied by the members of his inner court (Antahpura), went and seated himself in a beautiful, enchanting spot in the forest.” (148)

श्लोक ( Shlok ) 149

तदा सूर्पणखागत्य तयोर्नृपतनूजयोः । वीक्ष्यमाणाऽतुलां लक्ष्मींमनुरक्ता सविस्मयम् ॥ १४९ ॥

उसी समय वहाँ शूर्पणखा आई और दोनों राजकुमारोंकी अनुपम शोभाको बड़े आश्चर्यके साथ देखती हुई उन पर अनुरक्त हो गई ॥ १४९ ॥

“At that very moment, Shurpanakha arrived there, and as she gazed upon the incomparable and matchless splendor of the two princes with immense wonder, she became deeply infatuated with them.” (149)

श्लोक ( Shlok ) 150 – 151

प्रभूतप्रसवानभ्रक स्राशोकमहीरुहः । अधस्थां सुस्थितां सीतां हरिन्मणिशिलातले ॥ १५० ॥वनलक्ष्मीमिवालोक्य भूष्यमाणां सखीजनैः । युक्तमेव खगेशस्य प्रेमास्यामिति वादिनी ॥ १५१ ॥

उस समय सीता बहुत-भारी फूलोंके भारसे झुके हुए किसी सुन्दर अशोक वृक्षके नीचे हरे मणिके शिला-तल पर बैठी हुई थी, आस-पास बैठी हुई सखियाँ उसकी शोभा बढ़ा रही थीं जिससे वह वन-लक्ष्मीके समान जान पड़ती थी, उसे देख शूर्पणखा कहने लगी कि इसमें रावणका प्रेम होना ठीक ही है ।।१५०-१५१॥

“At that time, Sita was seated upon a slab of emerald-like green stone beneath a beautiful Ashoka tree, which was bending under the immense weight of its abundant blossoms. Surrounded by her companions who enhanced her splendor, she looked exactly like the Goddess of the Forest (Vana-Lakshmi). Gazing upon her, Shurpanakha began to say to herself, ‘It is completely justified and fitting for Ravana to be deeply in love with her.'” (150-151)

श्लोक 152 से 163

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June 15, 2026

Jainism

उत्तरपुराण पर्व 68 – श्लोक 133 से 141

मूल संस्कृत श्लोक . हिंदी अनुवाद . English translation of Uttar Puran parv 68- shlok 133 to 141

श्लोक ( Shlok ) 133

इत्युक्तिभिरिमां मूकीभूतामालोक्य कामिनीम् । पुनश्चैवमभाषिष्ट मृष्टेष्टवचनो नृपः ॥ १३३ ॥

इस प्रकार रामने यद्यपि कितने ही शब्द कहे तो भी सीता क्रोधवश चुप ही बैठी रही। यह देख मिष्ट तथा इष्ट वचन बोलनेवाले राम फिर भी इस प्रकार कहने लगे ।। १३३ ।।

“In this way, although Rama spoke many words, Sita remained sitting in silence due to her anger. Seeing this, Rama—who always speaks sweet and desirable words—began to speak to her once again in the following manner.” (133)

श्लोक ( Shlok ) 134

त्वद्वक्त्रं दर्पणे वीक्ष्य चक्षुषी ते कृतार्थ के । त्वदास्यसौरभेणेव तृप्ता ते नासिका भृशम् ॥ १३४ ॥

हे प्रिये ! तेरे नेत्र दर्पणमें तेरा मुख देखकर कृतकृत्य हो चुके हैं और तेरी नाक तेरे मुखकी सुगन्धिसे ही मानो अत्यन्त तृप्त हो गई है ।। १३४ ॥

“O beloved! Having seen your face reflected in the mirror of your eyes, they have attained ultimate fulfillment; and your nose, it seems, has become completely satiated merely by the sweet fragrance of your face.” (134)

श्लोक ( Shlok ) 135

त्त्वच्छ्रव्यगेय सल्लापैः कर्णो पूर्णरसौ तव । तव विम्बाधरस्वादात्त्वज्जिह्वान्यरसास्पृहा ॥ १३५ ॥

तेरे सुनने तथा गाने योग्य उत्तम शब्द सुनकर कान रससे लबालब भर गये हैं। तेरे अधर-विम्बका स्वाद लेकर ही तेरी जिह्वा अन्य पदार्थोंके रस से निःस्पृह हो गई है ॥ १३५ ॥

“Hearing your excellent words, which are so worthy of being listened to and sung, my ears have been filled to the very brim with nectar. And by tasting the nectar of your Bimba-like lips, your own tongue has become completely indifferent to the flavors of all other worldly things.” (135)

श्लोक ( Shlok ) 136 – 138

परिरभ्य करौ तृप्तौ तव त्वत्कठिनस्तनौ । मनोऽपीन्द्रियसंतृप्ता संतृप्तं नितरां प्रिये ॥ १३६ ॥स्वस्यामेवं स्वयं तृप्ता सिद्धाकृतिरिवाधुना । कोपस्ते युक्त एवेति सीतां स चतुरोक्तिभिः ॥ १३७॥ततः प्रसन्नया सार्द्धं सुखं सर्वेन्द्रियोद्भवम् । सम्प्राप्य नूतनं भूपः कोपोऽपि सुखदः क्वचित् ॥ १३८ ॥

तेरे हाथ तेरे कठिन स्तनोंका स्पर्श कर सन्तुष्ट हो गये हैं इसी प्रकार हे प्रिये ! तेरी समस्त इन्द्रियोंके सन्तुष्ट हो जानेसे तेरा मन भी खूब सन्तुष्ट हो गया है। इस तरह तू इस समय अपने आपमें तृप्त हो रही है इसलिए तेरी आकृति ठीक सिद्ध भगवान्‌के समान जान पड़ती है फिर भी हे प्रिये ! तुझे क्रोध करना क्या उचित है। इस प्रकार चतुर शब्दोंके द्वारा रामने सीताको समझाया । तदनन्तर प्रसन्न हुई सीताके साथ राजा रामचन्द्रने समस्त इन्द्रियोंसे उत्पन्न हुए अभूतपूर्व सुखका अनुभव किया। सो ठीक ही है क्योंकि कहीं-कहीं क्रोध भी सुखदायी हो जाता है ॥ १३६-१३८ ।।

“O beloved! Your hands have found satisfaction in the touch of your own firm breasts; likewise, since all your senses are fully satisfied, your mind too has become deeply content. In this state, you are so perfectly self-satiated that your appearance resembles that of a liberated Soul (Siddha Bhagwan). Even so, my dear, is it proper for you to remain angry? In this way, Rama comforted Sita with his clever and charming words. Thereafter, the now-pleased Sita and King Ramachandra experienced an unprecedented bliss born of all the senses. And it is rightly said—sometimes, even a lover’s anger can lead to greater happiness.” (136-138)

श्लोक ( Shlok ) 139

तन्त्रैव लक्ष्मणोऽप्येवं स्वप्रियाभिः सहारमत् । दृष्टौ तदा मुदा कामस्तेभ्योऽभ्यर्थमदः सुखम् ॥ १३९ ॥

वहीं पर लक्ष्मण भी इसी तरह अपनी स्त्रियोंके साथ रमण करते थे । उस समय कामदेव बड़े हर्षसे उन सबके लिए इच्छानुसार सुख प्रदान करता था ॥१३९॥

“Right there, Lakshmana too would sport with his wives in a similar manner. At that time, Kamadeva (the God of Love) joyfully granted them all the pleasures and happiness their hearts desired.” (139)

श्लोक ( Shlok ) 140

एवं रामश्विरं ‘रन्त्वा कान्ते पश्य रविः करैः । सर्वान् दहति मूर्द्धस्थस्तीव्रः कस्यात्र शान्तये ॥ १४० ॥

इस प्रकार रामचन्द्र चिरकाल तक क्रीड़ा कर सीतासे कहने लगे कि हे प्रिये ! यह सूर्य अपनी किरणोंसे सबको जला रहा है सो ठीक ही है क्योंकि मस्तक पर स्थित हुआ उग्र प्रकृतिका धारक किसकी शान्तिके लिए होता है ? ॥ १४० ॥

“In this manner, having sported for a long time, Ramachandra said to Sita, ‘O beloved! This sun is scorching everyone with its rays, and rightly so—for when one of a fierce nature is positioned at the very top (overhead), who can expect peace from them?'” (140)

श्लोक ( Shlok ) 141

लक्ष्मणाक्रम विक्रान्तिविजितारातिसन्निभाः । छायामात्मनि सल्लीनां प्रकुर्वन्ति महीरुहः ॥ १४१ ॥

लक्ष्मण के आक्रमण और पराक्रमसे पराजित हुए शत्रुके समान ये वृत्त अपनी छायाको अपने आपमें लीन कर रहे हैं ।॥ १४१ ॥

“Just like an enemy defeated by the assault and prowess of Lakshmana, these trees are withdrawing their shadows into themselves.” (141)

श्लोक 142 से 151

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Jainism

उत्तरपुराण पर्व 68 – श्लोक 124 से 132

मूल संस्कृत श्लोक . हिंदी अनुवाद . English translation of Uttar Puran parv 68- shlok 124 to 132

श्लोक ( Shlok ) 124

तदैव कातरः सूर्पणखामाहूय केनचित् । प्रकारेण त्वया सीता मयि रक्ता विधीयताम् ॥ १२४ ॥

उसी समय उस कायरने शूर्पणखाको बुलाकर कहा कि तू किसी उपायसे सीताको मुझमें अनुरक्त कर ॥ १२४ ॥

“At that very time, that coward summoned Shurpanakha and told her, ‘By some means or another, make Sita devotedly attached to me.'” (124)

श्लोक ( Shlok ) 125

इत्याह सादरं सापि तत्सङ्गीर्य विहायसि । तदैव रंहसा गत्वा प्रापद्वाराणसीं पुरीम् ॥ १२५ ॥

इस प्रकार उसने बड़े आदरसे कहा। शूर्पणखा भी इस कार्यकी प्रतिज्ञा कर उसी समय वेगसे आकाशमें चल पड़ी और बनारस जा पहुँची ।॥ १२५ ॥

“In this manner, he spoke with great respect. Having pledged to carry out this task, Shurpanakha also immediately set out through the sky with great speed and arrived in Benares.” (125)

श्लोक ( Shlok ) 126

चित्रकूटाभिधोद्याने नन्दनाच्चातिसुन्दरे । रामो रन्तु तदा गत्वा वसन्ते सीतया सह ॥ १२६ ॥

उस समय वसन्त ऋतु थी अतः रामचन्द्रजी नन्दन वनसे भी अधिक सुन्दर चित्रकूट नामक वनमें रमण करनेके लिए सीताकेसाथ गये हुए थे ।। १२६ ।।

“It was the spring season at that time; therefore, Ramachandraji, accompanied by Sita, had gone to sport in the forest named Chitrakoot, which was even more beautiful than the Nandan Van (the celestial grove of Indra).” (126)

श्लोक ( Shlok ) 127 – 130

मध्येवनं परिक्रम्य वीक्ष्य नानावनस्पतिम् । सप्रसूनां सहासां वा सरागां वा सपल्लवाम् ॥ १२७ ॥लतां समुत्सुकस्तन्वीं तन्वीमन्यामिव प्रियाम् । आलोकमानो जानक्यालोकितः स सकोपया ॥ १२८ ॥कुपितेयं विना हेतोः प्रसाद्येत्येवमब्रवीत् । पश्य चन्द्रानने भृङ्गं लतायाः कुसुमे भृशम् ॥ १२९ ॥तवास्ये मामिवासक्त’ तत्र तर्पयितु स्वयम् । रागं पिण्डीद्रुमाः पुष्पैरुद्भिरन्तीव नूतनैः ॥ १३० ॥

वहाँ वे वनके बीचमें घूम-घूमकर नाना वनस्पतियोंको देख रहे थे। वहाँ एक लता थी जो फूलोंसे सहित होनेके कारण ऐसी जान पड़ती थी मानों हँस ही रही हो तथा पल्लवोंसे सहित होनेके कारण ऐसी मालूम होती थी मानो अनुरागसे सहित ही हो। वह पतली थी और ऐसी जान पड़ती थी मानो कृश शरीरवाली कोई दूसरी स्त्री ही हो। वे उसे बड़ी उत्सुकता से देख रहे थे। उस लताको देखते हुए रामचन्द्रजीके प्रति सीताने कुछ क्रोध युक्त होकर देखा। उसे देखते ही रामचन्द्रने कहा कि यह विना कारण ही कुपित हो रही है अतः इसे प्रसन्न करना चाहिए। वे कहने लगे कि हे चन्द्रमुखि ! देख, जिस प्रकार मैं तुम्हारे मुख पर आसक्त रहता हूं उसी प्रकार इधर यह भ्रमर इस लताके फूल पर कैसा आसक्त हो रहा है? उधर ये अशोक वृक्ष स्वयं सन्तुष्ट करनेके लिए नये-नये फूलोंके द्वारा मानो अपना अनुराग ही प्रकट कर रहे हैं ।॥१२७-१३०।।

“There, while wandering in the midst of the forest, they were observing various types of flora. In that place, there was a creeper (vine) which, being laden with flowers, appeared as though it were smiling; and being adorned with tender new leaves, it seemed as if it were filled with love and passion. It was slender, looking just like another woman with a delicate frame. They were gazing at it with great curiosity.

While looking at that creeper, Sita cast a somewhat angry glance at Ramachandraji. Seeing this, Ramachandra thought, ‘She is getting angry without any cause, so she must be appeased.’ He then began to say, ‘O moon-faced one! Look, just as I am deeply attached to your face, how passionately attached this black bee is to the flower of this creeper! And over there, these Ashok trees, in order to please you, seem to be expressing their own love through fresh new blossoms.'” (127-130)

श्लोक ( Shlok ) 131 – 132

मम नेत्रालिनोः प्रीत्यै वध्वैभिश्चित्रशेखरम् । स्वहस्तेन प्रिये मेऽमूनलङ्गुरु शिरोरुहान् ॥ १३१ ॥ एतत्पुष्पैः प्रवालैश्च भूषणानि प्रकल्पये । तवापि त्वं विभास्येतैर्जङ्गमेव लताऽपरा ॥ १३२ ॥

हे प्रिये ! मेरे नेत्ररूपी भ्रमरोंको सन्तुष्ट करनेके लिए तू इन फूलोंके द्वारा चित्र-विचित्र सेहरा बाँधकर अपने हाथसे मेरे इन केशोंको अलंकृत कर। मैं तेरे लिए भी इन पुष्पों और प्रवालोंसे भूषण बनाता हूं। इन फूलों और प्रवालोंसे तू सचमुच ही एक चलती-फिरती लताके समान सुशोभित होगी ।। १३१-१३२ ॥

“O beloved! To satisfy the black bees that are my eyes, tie an exquisite, multicolored chaplet (garland/sehra) with these flowers and adorn these locks of my hair with your own hands. I, too, shall fashion ornaments for you using these blossoms and tender sprouts. Adorned with these flowers and coral-red shoots, you will truly shine like a living, walking creeper vine.” (131-132)

श्लोक 133 से 141

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1. Energy: Rethinking Comfort and Passive Architecture

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3. Water: Building a “Water Neutral” Campus

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The Unfinished Business

The Foundation of Sustainable Campus Planning

Energy Efficiency Through Passive Design

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Segregation at Source

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Circular Resource Management

Monitoring Performance: The Missing Link

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