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Today's Topics:

   1. Re: sanskrit Digest, Vol 53, Issue 12 RE: ??rad? (hn bhat)
   2. Re: sanskrit Digest, Vol 53,      Issue 11 Topic 14 Help in the
      meaning of        a shloka (hn bhat)
   3. Re: sanskrit Digest, Vol 53, Issue 12 (J. K. Mohana Rao)
   4. Re: [L1] pronunciation of kRRi and M vs m (vishvAs vAsuki)
   5. Re: sanskrit Digest, Vol 53,      Issue 11 Topic 14 Help in the
      meaning of a shloka (Bhaskar Joshi)
   6. Re: sanskrit Digest, Vol 53, Issue 11 (Vimala Sarma)


----------------------------------------------------------------------

Message: 1
Date: Thu, 24 Sep 2009 21:59:07 +0530
From: hn bhat <hnbha...@gmail.com>
Subject: Re: [Sanskrit] sanskrit Digest, Vol 53, Issue 12 RE: ??rad?
To: sanskrit@cs.utah.edu
Message-ID:
        <b1ef99310909240929m2049f528q7098c816a4428...@mail.gmail.com>
Content-Type: text/plain; charset="utf-8"

?????????? ??? ?????????? ????? ???????

??? ??????? ????? ?????????????????????

??????????????? ?????? ?????????????

???????? ????????? ?????? ? ????????????? ????

The verse quoted is not only a drop, but functions as an ocean to the
episode and a clarification for the query of some member. The verse itself
explains how Brahma fell in love with his own daughter all of sudden and
accepted the form of red deer to follow Saraswat? who escaped away from him
assuming the form of a deer. Shiva took his bow in his hand to shoot him out
of rate with his arrow who frightened fled to the sky and still holds the
violence of the hunter of the deer. Beautiful and compact picture briefly
narrates the episode. Still the images of Shiva, hold a deer in one of his
arms along with his usual weapons which gives support to this legend.
Matsya Pur??a also supports this love story of Brahma and Sarasvati. And
since then, she was his wife also.

Thanks for providing the quotation.

With regards
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Message: 2
Date: Thu, 24 Sep 2009 22:17:38 +0530
From: hn bhat <hnbha...@gmail.com>
Subject: Re: [Sanskrit] sanskrit Digest, Vol 53,        Issue 11 Topic 14
        Help in the meaning of  a shloka
To: sanskrit@cs.utah.edu
Message-ID:
        <b1ef99310909240947m97e344ha9b4002454a0e...@mail.gmail.com>
Content-Type: text/plain; charset="iso-8859-1"

*Gopee bhagyamadhuvratha--sringiSodhadhisandhiga II**
** kalajeevithakathava galahaalarasamdhara II**
*
*
*
Please check once again with the original text your transliteration or
modify with diacritical marks to note the the lossless transliteration of
the Sanskrit words therein. As it is, it is quite unintelligible, though to
some extent it is understandable, which is not enough to interpret in three
different ways. Only commentators on Astrological treatises will be able to
follow the structure and grammar followed by astrologer composers where
normal Sanskrit grammar rules will not be applicable or will not yield any
satisfactory explanation for the encoded language in which is composed.

With regards
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Message: 3
Date: Thu, 24 Sep 2009 09:30:52 -0700 (PDT)
From: "J. K. Mohana Rao" <jkm...@yahoo.com>
Subject: Re: [Sanskrit] sanskrit Digest, Vol 53, Issue 12
To: sanskrit@cs.utah.edu
Message-ID: <476608.19153...@web110601.mail.gq1.yahoo.com>
Content-Type: text/plain; charset="iso-8859-1"

chETIbhavannikhila is in the metre ashvadhATi.? This is supposed to have been 
written by kAlidAsa.? I doubt it.? My own feeling is it was written by a south 
Indian, perhaps sha.nkara. The reason for my supposition is, it contains prAsa 
throughout.? A poet like kAlidAsa may not be fond of such ornamentation and 
also prAsa is of south Indian origin, particularly the second letter type.? 
kAlidAsa used yamaka in raghuva.msha partly in a sarga. aSvadhATi is a 
beautiful sonorous metre with panchamAtrAs throughout. The only other such 
works in Sanskrit as far as I know are vAdirAjayati's daSAvatArastuti 
(available in Sanskrit documents), a stray one by vEdA.ntadESikan and one 
rAmAshTaka written in the last century by paLLE pUrNapraj~nAchAr of Guntur, AP. 
I myself did some work on this metre in Telugu, available in the archives of 
Chandassu and Racchabanda yahoo groups. 

For those who know telugu, dEvI ashvadhAti with full meanings is available at 
http://ia331338.us.archive.org/3/items/014703mbp/014703mbp.pdf

Regards!? -? mOhana 




      
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Message: 4
Date: Thu, 24 Sep 2009 16:29:07 -0500
From: vishvAs vAsuki <vishvas.vas...@gmail.com>
Subject: Re: [Sanskrit] [L1] pronunciation of kRRi and M vs m
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
        <21a3caea0909241429o42d1b62esf8a083dc2f948...@mail.gmail.com>
Content-Type: text/plain; charset=UTF-8

????-???????? ??????? ????? ?????? podcast ????? :
http://samskrute.blogspot.com/2009/07/pronunciation-podcast-03.html ?
??????????!

--
vishvAs



2009/9/22 vishvAs vAsuki <vishvas.vas...@gmail.com>:
> ??????????
>
> ??-????? ??? ?????????? ???? ????-????-????-????????????? ???? ???
>
> ???, ???????-????????-??????? ???????-???? ????
>
> (?? ???????? ?????? ????? ???? ????? ?????????)
>
> --
> vishvAs
>

------------------------------

Message: 5
Date: Thu, 24 Sep 2009 23:23:29 +0530
From: Bhaskar Joshi <bjo...@pobox.com>
Subject: Re: [Sanskrit] sanskrit Digest, Vol 53,        Issue 11 Topic 14
        Help in the     meaning of a shloka
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
        <a3b56d790909241053q3219f97fu809e8d13d62...@mail.gmail.com>
Content-Type: text/plain; charset="utf-8"

there is a direct inference of the shloka in the following links:

http://vedicmathsindia.blogspot.com/2007/05/vedic-numerical-codified-language.html

http://www.vedicbooks.net/vedic-mathematics-schools-volumes-with-p-665.html


regards to all,

AUM

On Thu, Sep 24, 2009 at 10:17 PM, hn bhat <hnbha...@gmail.com> wrote:

>
> *Gopee bhagyamadhuvratha--sringiSodhadhisandhiga II**
> ** kalajeevithakathava galahaalarasamdhara II**
> *
> *
> *
> Please check once again with the original text your transliteration or
> modify with diacritical marks to note the the lossless transliteration of
> the Sanskrit words therein. As it is, it is quite unintelligible, though to
> some extent it is understandable, which is not enough to interpret in three
> different ways. Only commentators on Astrological treatises will be able to
> follow the structure and grammar followed by astrologer composers where
> normal Sanskrit grammar rules will not be applicable or will not yield any
> satisfactory explanation for the encoded language in which is composed.
>
> With regards
>
> _______________________________________________
> To UNSUBSCRIBE or customize your subscription or topics of interest, visit
> http://mailman.cs.utah.edu/mailman/options/sanskrit
> and follow instructions.
>
>


-- 
Bhaskar Joshi
M:          +919820067376
M (USA):+1 832 330 3213
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Message: 6
Date: Fri, 25 Sep 2009 16:16:10 +1000
From: "Vimala Sarma" <vsa...@bigpond.com>
Subject: Re: [Sanskrit] sanskrit Digest, Vol 53, Issue 11
To: "'Sanskrit Mailing List'" <sanskrit@cs.utah.edu>
Message-ID:
        
<!&!aaaaaaaaaaayaaaaaaaaahu8naacsvtkqhz0eaeir8ncgaaaeaaaahjuho5ww4blughmz6zsmxgbaaaaa...@bigpond.com>
        
Content-Type: text/plain; charset="utf-8"

I think the name is ??rad? ?ie fem with long a, which means a kind of v??a or 
lute ? hence also name of Sarasvati, not the word ??rada ? meaning ?produced in 
autumn? because fem of this would be ??rad?, according to MW Dictiinary.

Vimala

 

From: sanskrit-boun...@cs.utah.edu [mailto:sanskrit-boun...@cs.utah.edu] On 
Behalf Of hn bhat
Sent: Friday, 25 September 2009 1:09 AM
To: sanskrit@cs.utah.edu
Subject: Re: [Sanskrit] sanskrit Digest, Vol 53, Issue 11

 

According to encyclopedia of hinduism, Panini used Sarada with the meaning 
'new'. (Sutra VI.2.9)

 

The usage of the word in the Sutra does not convey any specific meaning in the 
context. To be frank, the Sutra regulates the accent of any other word forming 
"tatpuru?a " compound with the word ??rada used in any sense other than that 
automnal (the one produced in autumn season ?aradi bhavam) a  vedic text. The 
regulation is that the accent of the first part of the compound will be 
retained without undergoing any changes as in the case of other compound words 
or in a compound with the word meaning autumnal. The statement in the Sutra 
does not point out any specific meaning for the word, but only the exclusion is 
explicitly stated anrtave (meaning = when it is used in the sense other than 
autumnal). The rule itself governs the accent of the preceding word and not the 
meaning. So it should be clear that there was some confusion in the entry of 
the encyclopedia.   The example is from some Vedic passage, where it was used 
in the word was used in the sense of white. I could not tr
 ace the compound word in the Vedic Concordance of Bloomfield. The commentator 
gives the example and explains that the word ??rada is used in the said 
meaning. The compound is rajju??radam  (udakam) ?ivin? the meanin? fresh 
(water) [fresh as brou?ht out of  the (loop) of rope. [rajjoH sadyaH 
uddhR^itam] is the splitting of the compound. Thus the second is made to give 
the meaning somehow "fresh" in the commentary. 

 

This is the real position of the said rule of Panini.

 

With regards

 

 

 

 

  

 

On Thu, Sep 24, 2009 at 5:19 PM, <sanskrit-requ...@cs.utah.edu> wrote:

Send sanskrit mailing list submissions to
       sanskrit@cs.utah.edu

To subscribe or unsubscribe via the World Wide Web, visit
       http://mailman.cs.utah.edu/mailman/listinfo/sanskrit
or, via email, send a message with subject or body 'help' to
       sanskrit-requ...@cs.utah.edu

You can reach the person managing the list at
       sanskrit-ow...@cs.utah.edu

When replying, please edit your Subject line so it is more specific
than "Re: Contents of sanskrit digest..."

Today's Topics:

  1. Re: [L1] Request to analyze a verb (Jay Vaidya)
  2. Re: sanskrit Digest, Vol 53,      Issue 7 Topic 13. No. Meaning of
     the word "SAradA" (Shyam  Subramanian) (Sarma G.A.S.)
  3. Re: [L1] Request to analyze a verb (Phillip Ernest)
  4. Re: sanskrit Digest, Vol 53,      Issue 10 Request to Analize a
     verb - (hn bhat)
  5. Re: [L1] Request to analyze a verb (Vasuvaj .)
  6. Mantra yoga Samhita Online (Guru deva dasi)
  7. Mantra yoga Samhita Online (Guru deva dasi)
  8. Re: kALidAsa daSaSlokI stuti: Sloka 1 - quiz (hnbha...@gmail.com)
  9. definition of the word Mantra (Guru deva dasi)
 10. Re: Editing the relevant part of text while sending reply
     (K.N.RAMESH)
 11. kALidAsa daSaSlokI stuti: (Desiraju Hanumanta Rao)
 12. Vedic literature in Sanskrit (K.N.RAMESH)
 13. Re: sanskrit Digest, Vol 53, Issue 10 Sharada ,   the meaning
     (hn bhat)
 14. Help on meanings of a shloka (K.N.RAMESH)


---------- Forwarded message ----------
From: Jay Vaidya <deejayvai...@yahoo.com>
To: sanskrit@cs.utah.edu
Date: Wed, 23 Sep 2009 13:56:45 -0700 (PDT)
Subject: Re: [Sanskrit] [L1] Request to analyze a verb

Pankaj gupta writes:

> Can you then recommend some book that follows 






 
> the Sanskrit schema of categorization etc. more 


> or less, but is still in English? 


 


> Are their any comments on Monier William's 


> elementary grammar.


I would suggest you take up the laghukaumudI - an English translation (by James 
R Ballantyne) is available for free at :
http: // 
books.google.com 
/books?id=iy62WP9E9AQC&dq=laghu+kaumudi&source=gbs_navlinks_s
(Please remove the spaces and line breaks.

Also one of our esteemed list members is also writing a series on the 
laghukaumudI.

Sorry - I have not read a basic "small" English book with traditional saMskRta 
terminology. Others may have.

I don't know anything regarding Monier-Williams elementary grammar. I found a 
grammar book by Monier-Williams with the following title on Google Books:
"A practical grammar of the Sanskrit language: arranged with reference to the 
classical languages of Europe for the use of English Students"
http: // books.google.com 
/books?id=LSUYAAAAYAAJ&source=gbs_navlinks_s

This is a wonderful book for the intended audience - those English-speaking 
students already familiar with the classical languages of Europe. 

Dhananjay

 



---------- Forwarded message ----------
From: "Sarma G.A.S." <gassa...@yahoo.com>
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Date: Wed, 23 Sep 2009 04:11:34 -0700 (PDT)
Subject: Re: [Sanskrit] sanskrit Digest, Vol 53, Issue 7 Topic 13. No. Meaning 
of the word "SAradA" (Shyam Subramanian)

According to encyclopedia of hinduism, Panini used Sarada with the meaning 
'new'. (Sutra VI.2.9)

Rgds

 

  _____  

From: hn bhat <hnbha...@gmail.com>
To: sanskrit@cs.utah.edu
Sent: Wednesday, 23 September, 2009 15:22:30
Subject: Re: [Sanskrit] sanskrit Digest, Vol 53, Issue 7 Topic 13. No. Meaning 
of the word "SAradA" (Shyam Subramanian)

 

Dear Subrahmaniam,

The word ??rada  is a case of polysemy though etymologically derived from  
?arad giving meaning related to, or produced in autumn season ?arad. In its 
extended usage, it is used in respect of a tree or flower of saptaparna and 
also used in the sense of a dull witted man. Also it is used to denote fresh 
one or newly appearing. pratyagre 'pratibhe ca ??rada. Amara and other 
lexicons. It is used to denote lotus also according to Vaijayanti (7.5.86). 
Now, coming to the word in the feminine gender, it should be have normally the 
form ??rad? . ??rad? as the name of the Goddess of learning, it is not noted in 
any of the lexicons.  But the lexicon ?abd?r?ava  gives the derivation from 
secondary suffix ac from the word ??rada, meaning lotus, making the secondary 
derived word to give meaning like: one who is having the white lotus (as her 
seat) "??radam = ?vetapadmam, ?sanatay? asy?? astiti". This derivation is in 
accordance with the popular description of the Goddess of learning ??rad
 ?, as available in the verses:

 

y? kundendutu??rah?radhaval? y? ?ubhravastr?nvit?/

y? v??? varada??itakar? y? ?vetapadm?san?/

(Who is white complexioned like the flower of kunda, snow, and garland (of 
pearls) wearing white clothes,

whose arms is adorned with the glorus staff of the  Instrument Veena, and who 
is seated in white lotus.

... .... etc.

 

and

caturmukha-mukh??bhojavanaha?sa-vadh?rmama 

m?nase ramat?? nitya? sarva??kl? sarasvat?//

(The white complexioned Sarasvat? may reside in my mind (as in the lake of 
m?nasa abinding in lotuses) who is the swan swarming through the grove of 
lotus-like faces (four faces of Brahma) of the four-faced Brahma.)

as described by Dandin. 

And, considering the above verses, all the thing we can grasp, the goddess 
stands purity or whiteness without any blemishes of knowledge or learning, 
sircastically remarked by a South Indian Poetess Vijjik?:

n?lotpala-dala-?y?m?? vijjik?? m?maj?nat? 

v?thaiva da??in? prokt? sarva?ukl? sarasvat?//

 (Without knowing me having dark complexion comparable to the blue lilly, 
Da??in has falsely said that the goddess of learning is wholly white 
(sarva?ukl?). ) 

This much information I can gather off hand, without going into deeper texts of 
Purana-s. One may be able to find the sources also to the legend that She is 
the daughter (of the Creator) spouse of Brahma, the creator God and the like. I 
am not sure of it. 

 

In the case of ??rad?+amb?, there is no etymological ambiguity in meaning 
Mother  Goddess in the form of ??rad? (the Goddess of Learning) as established 
by Sri Sankara in Sringeri, . one of the four seats of learning, (Called Sarada 
Peetha-s), Kashmira, Puri, Dvaraka and southern one is Sringeri. The specific 
peetha-s are not finalized, but a discussion on the topic an be found in the 
comments in this page:

http://satyameva-jayate.org/2009/08/11/sharda-tirth/

 

 



---------- Forwarded message ----------
From: Phillip Ernest <phillip.ern...@utoronto.ca>
To: sanskrit@cs.utah.edu
Date: Thu, 24 Sep 2009 11:24:00 +0900
Subject: Re: [Sanskrit] [L1] Request to analyze a verb
Quoting Pankaj Gupta <pankaj.gu...@tower-research.com>:

Can you then recommend some book that follows the Sanskrit schema of
categorization etc. more or less, but is still in English?


Robert and Sally Goldman's grammar; it has a Sanskrit name which I forget.

Phillip
Pune



---------- Forwarded message ----------
From: hn bhat <hnbha...@gmail.com>
To: sanskrit@cs.utah.edu
Date: Thu, 24 Sep 2009 08:13:20 +0530
Subject: Re: [Sanskrit] sanskrit Digest, Vol 53, Issue 10 Request to Analize a 
verb -



 








 
Just for my curiosity - what are the English/Latin terms for 

 
 
 
apahR^itA (is it past passive participle, feminine form, nominative case 
singular?)

 
 
 
avekShatA (is it

 
 
 
 present active voice, non-nominative subordinate clause participle form, 
masculine instrumental case, singular?)

 
 
 
 

 
 
 
Isn't it dreadful to call "tR^itIyA" the "instrumental case" - it can stand for 
either the "agent of passive verbs" or the "instument of any verb" in different 
contexts? 

 
 
 
As the member has curiously raised the question, I think I could contribute 
something to the discussion already discussed. I think there is nothing to 
wonder as it depends on from which direction you approach the Sanskrit Grammar 
and the target end to which you want to communicate the information whether it 
looks dreadful or not. 
In the above quotation, western scholars having sufficient knowledge of one or 
more Germanic or Latin groups of knowledge, approach through Whytney and other 
guides available to them and want to have mastery over Sanskrit terminology, 
would be explaining in accordance to their experience and expect others to 
contribute to their views. On the other hand, Indian scholars or at least 
students, having access to the guides like Apte or Bhandarkar, who have first 
mastered Sanskrit grammar and terminology and wanted to explain in terms of 
equivalents drawn from Western Philology and Grammar. Those Indian scholar 
would naturally follow what they have been fed by the models before them. I 
myself, had only Sanskrit Grammar in front of me, find it as a convenient tool 
of acquiring language and the commentaries to explain the words could 
understand only to a certain extent the explanation offered in English.
Now coming to the above quoted questions, he seems to have followed the 
explanations in the commentaries in transmitting the explanations into English. 
 For Latin equivalent terms, one may have to look for them in the Latin 
Grammatical treatises or studies there on if Latin follows the same system of 
derivation as that of Sanskrit. I know only that I do not have any knowledge of 
Latin Grammar.
bhuute ktah (karmani), striyaam prathamaikavacanam is the equivalent Sanskrit 
explanation (in normal language). The same holds good in the second explanation 
also. 
karaNe tRtIyaa or kartR-karaNayos tRtIyA gives the equivalent sanskrit 
technical explanation, which was translated as Instrumental case (in the 
present case) by the 2nd set explanations. 
The first part of these explains the primary derivation of the words from their 
roots. Very technical explanation indeed, it would be difficult to explain 
using English terminology without  having deep knowledge of both the systems.
I also was baffled by his explanation, to understand this by the confounding of 
Sanskrit and English terminology. 
 
 
One more technical explanation I would add to the ones explanations given by 
the member: 
In the second case, the form has to be taken as archaic usage in the strictest 
analysis of the word or aberration or relaxation of the rule for division of 
the verbs into aatmane and parasmai pada system. As it happens, the verb IkSH 
prefixed with ava+ falls into the first aatmanepada, and this will not take the 
present participle +at ([sh]at[R]) as the suffix is grouped under parasmaipada 
and will be applicable only to those verbs falling into this group or falling 
into both groups (ubhaya-padin). Hence the participle *avekShat has to be taken 
as an archaic form or relaxation of the rule : anudaatta-^Nita aatmanepadam, by 
overriding the rule with the norm "anudaattettvalakShaNam aatmanepadam 
anityam". (The aatmanepada distinction prescribed to the roots with anudaatta 
augmentation (it) is not followed strictly). 
This is strictly following Sanskrit Terminology to satisify your curiosity and 
not in any way to make the beginners to confuse.I myself had never turned my 
face away from either Whitney or Apte, Bhandarkar. I take them in their own 
face value.

With regards 

---------- Forwarded message ----------
From: "Vasuvaj ." <vasu...@hotmail.com>
To: <sanskrit@cs.utah.edu>
Date: Thu, 24 Sep 2009 03:25:18 +0000
Subject: Re: [Sanskrit] [L1] Request to analyze a verb




Robert and Sally Goldman's grammar; it has a Sanskrit name which I forget.

Phillip
Pune


The name of the Goldman's book is Devavaani-praveshikaa



  _____  

Hotmail? has ever-growing storage! Don?t worry about storage limits. Check it 
out. 
<http://windowslive.com/Tutorial/Hotmail/Storage?ocid=TXT_TAGLM_WL_HM_Tutorial_Storage_062009>
 



---------- Forwarded message ----------
From: "Guru deva dasi" <gurudevad...@gmail.com>
To: <sanskrit@cs.utah.edu>
Date: Thu, 24 Sep 2009 10:38:29 +0530
Subject: [Sanskrit] Mantra yoga Samhita Online

 



---------- Forwarded message ----------
From: "Guru deva dasi" <gurudevad...@gmail.com>
To: <sanskrit@cs.utah.edu>
Date: Thu, 24 Sep 2009 10:40:41 +0530
Subject: [Sanskrit] Mantra yoga Samhita Online

Hari Om. Does somebody know where can I find online a digital copy of Mantra 
yoga Samhita?

Thank you.



---------- Forwarded message ----------
From: hnbha...@gmail.com
To: sanskrit@cs.utah.edu
Date: Thu, 24 Sep 2009 02:13:44 -0400
Subject: Re: [Sanskrit] kALidAsa daSaSlokI stuti: Sloka 1 - quiz
Will Any member or the author of this thread be good enough  to provide me with 
the complete text either in itrans encoding or pdf format the kALidAsa 
daSaSlokI stuti. I can see the quiz of this stuti, here and thee scattered, but 
could not trace the entire text. If the whole text is provided, I may try to 
understand it and translate it with explanations if not already done in this 
forum.

I could not find the whole text in the net in spite of my search. If available, 
it is enough to post the link to it here.

With regards


--
This message was sent on behalf of hnbha...@gmail.com at openSubscriber.com
http://www.opensubscriber.com/message/sanskrit@cs.utah.edu/909855.html



---------- Forwarded message ----------
From: "Guru deva dasi" <gurudevad...@gmail.com>
To: <sanskrit@cs.utah.edu>
Date: Thu, 24 Sep 2009 12:51:59 +0530
Subject: [Sanskrit] definition of the word Mantra

Hari Om.

 

Does any of the respected members know what is the location of the following 
quotes:

 

?mananAt trAyate iti mantraH?

?mananatrANa dharmANo mantrAH?

?tan-mantAram trAyate iti mantAraH?
 
They are very commonly quoted by writers on Mantras and Mantra yoga but none of 
them gives its source.
I will be grateful if someone can help me to track after them, or if someone 
has another quote defining ?Mantra?.
 
Thank you. 

 

 



---------- Forwarded message ----------
From: "K.N.RAMESH" <knram...@gmail.com>
To: sanskrit@cs.utah.edu
Date: Thu, 24 Sep 2009 02:47:04 -0700
Subject: Re: [Sanskrit] Editing the relevant part of text while sending reply

Naresh Mahoday,

I fully agree with Naresh Mahoday.

Also I would suggest the following:

1) Hyperlinks should be given at the Today's topics headlines. It makes easier 
to go to the relevant part easily. Think only moderator has the power to do so. 
Kindly enable the hyperlink to the topics, if possible.

 

2) Question marks are appearing everywhere. Probably due to some font 
mismatch.. or any strange character is used. Can someone help with this?


Dhanyavaadah

knr

 

 


-- 
If God brings you to it, He will bring you through it. 
Happy moments, praise God. 
Difficult moments, seek God. 
Quiet moments, worship God. 
Painful moments, trust God. 

  Every moment, thank God 

 

 

Message: 5
Date: Wed, 23 Sep 2009 10:07:48 -0400
From: Naresh Cuntoor <nares...@gmail.com>
Subject: [Sanskrit] [Admin] Please read: Posting guidelines
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
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Thanks,


Naresh


 



---------- Forwarded message ----------
From: Desiraju Hanumanta Rao <desirajuh...@yahoo.com>
To: hnbha...@gmail.com, Sanskrit Mailing List <sanskrit@cs.utah.edu>
Date: Thu, 24 Sep 2009 00:39:37 -0700 (PDT)
Subject: [Sanskrit] kALidAsa daSaSlokI stuti:


This dasha shloki is very much there in this very forum. Some time back, say 
three yeras back or so, Susarla Sai attempted translation and posted here in 
this forum - whether in full or part - I do not remember

 

pl check up with Sai for transl

i amposting Itrans hereunder for ready ref

 

dhr
==========================================

hariH AUM

##devi dasha sloki giita - kaalidaasa kR^ita ##

## Though this is said to contain 10 verses, it has three more in some 
recensions, and they too are included. The metre used for these verses is 
called ## ashva dhaaTi ## the cadence of hooves of horses, meaning that Mother 
Nature's gait is not slow placed, nor hurrying, but rythmic and rational. So 
the chanters are requested to know each word, hence they are painfully cleaved, 
blend it with the other and then rythmically chant. Then only you can listen to 
its beauty. ##

 

 

ceTii bhavannikhilakheTii kada.mbavanavaaTiiSu naakipaTalii 

koTiiracaarutarakoTii maNiikiraNakoTii kara.mbitapaadaa |

paaTiiragandhi kuchashaaTii kavitvaparipaaTiim agaadhipasutaa 

ghoTiikhuraadadhikadhaaTiim udaaramukhaviiTii rasenatanutaam || 1

 

dvaipaayanaprabhR^itishaapaayudha tridivasopaanadhuulicaraNaa 

paapaapaha svamanujaapaanuliinajana taapaapanodanipuNaa |

niipaalayaa surabhidhuupaalakaa duritakuupaaduda.ncayatu maam 

ruupaadhikaa shikharibhuupaala va.mshamaNidiipaayitaa bhagavatii || 2

 

yaa aliibhir aatma tanutaa aliina kR^it priyaka paaliiSu khelati bhava

vyaalii nakulii asita cuulii bharaa caraNa dhuulii lasat muni gaNaa |

yaa aalii bhR^iti shravasi taalii dalam vahati yaa aliika shobhi tilakaa 

saa aalii karotu mama kaalii mana sva pada naaliika sevana vidhau || 3

 

baala amR^ita a.mshu nibha phaalaa manaak aruNa celaa nita.mba phalake 

kolaahala kshapita kaala amara akushala kiilaala shoSaNa raviH |

sthuulaa kuce jalada niilaa kace kalita liilaa kada.mba vipine 

shuula aayudha praNati shiilaa dadhaatu hR^idi shaiala adhi raaja tanayaa || 4

 

ka.mbaavatiiva sa viDa.mbaa galena nava tu.mba aabha viiNa savidhaa 

bi.mba adharaa vinata sha.mbaayudha aadi nikura.mbaa kada.mba vipine |

a.mbaa kura.nga mada ja.mbaala rocis iha la.mbaalakaa dishatu me 

sham baahuleya shashi bi.mba abhiraama mukha sa.mbaadhita stana bharaa || 5

 

daasaayamaana sumahaasaa kada.mba vana vaasaa kusu.mbha sumano 

naasaa vipa.nci kR^ita raasaa vidhuuta madhu maasaa aravi.nda madhuraa |

kaasaara suuna tati bhaasa abhiraama tanur aasaara shiita karuNaa 

naasaa maNi pravara bhaasaa shivaa timiram aasaayed uparatim || 6

 

nya.m kaakare vapuSi ka.mkaala rak{}ta puSi ka.mkaadi pakshi viSaye

tva.m kaamanaam ayasi kim kaaraNam hR^idaya pa.mkaari me hi girijaam |

sha.mkaa shilaa nishita Ta.nkaayamaana pada sa.mkaashamaana sumano 

jha.nkaari bhR^i.nga tatim a.mka anupeta shashi sa.mkaasha vak{}tra kamalaam || 
7

 

ja.mbha ari ku.mbhi pR^idhu ku.mbha apahaasi kuca sa.mbhaavya haara tilakaa 

ra.mbhaa karii.ndra kara da.mbha apaha uururu gati Di.mbhaa anura.njita padaa |

sha.mbhaa udaara pari ra.mbhaa a.nkuraat pulaka da.mbhaa anuraaga pishunaa 

sham bhaasura aabhara gu.mphaa sadaa dishatu shu.mbhaasura praharaNaa || 8

 

daakshaayiNii danuja shikshaa vidhau vikR^ita diikshaa manohara guNaa 

bhiksha ashino naTana viikshaa vinoda mukhi daksha adhvara praharaNaa |

viikshaam vidhehi mayi dakshaa svakiiya jana pakshaa vipaksha vimukhii 

yakshesha sevita niraakshepa shak{}ti jaya lakshmyaa avadhaana kalanaa || 9

 

va.ndaaru loka vara sa.mdaayinii vimala ku.ndaa avadaata radanaa 

bR^i.ndaara bR^i.nda maNi bR^i.nda aravi.nda makara.nda abhiSik{}ta caraNaa |

ma.nda anilaa kalita ma.ndaara daamabhi ama.ndaa abhiraama makuTaa 

ma.ndaakinii javana bi.ndaana vaacam aravi.ndaasanaa dishatu me || 10

 

yatra aashayo lagati tatra agaja vasatu kutra api nistula shukaa 

sutraama kaala mukha sa traasaka prakaara sutraaNa kaari caraNaa |

chatra anila ati raya patra abhiraama guNa mitra amarii sama vadhuuH

ku traasa hiina maNi citra aakR^iti sphurita putraadi daana nipuNaa || 11

 

kuulaa ati gaami bhaya tuulaa vali jvalana kiilaa nija stuti vidhaa 

kolaa hala kshapita kaalaa amarii kushala kiilaala poSaNa nabhaa |

sthuulaa kuce jalada niilaa kace kalita liilaa kada.mba vipine 

shuulaa aayudha praNati shiilaa vibhaatu hR^idi shailaa adhiraaja tanayaa || 12

 

i.ndhaana kiira maNi ba.ndhaa bhave hR^idaya ba.ndhau atiiva rasikaa 

sa.ndhaavatii bhuvana sa.mdhaaraNe api amR^ita si.ndhau udaara nilayaa |

ga.ndha anubhaava muhuH a.ndha ali piita kaca ba.ndhaa samarpayatu me

sham daama bhaanum api ru.ndhaanam aashu pada sa.ndhaanam api anugataa || 13  

 

- etaavat giiyate kathyate -

=============================================

 

Will Any member or the author of this thread be good enough  to provide me with 
the complete text either in itrans encoding or pdf format the kALidAsa 
daSaSlokI stuti.

--hnbhat




---------- Forwarded message ----------
From: "K.N.RAMESH" <knram...@gmail.com>
To: sanskrit@cs.utah.edu
Date: Thu, 24 Sep 2009 04:05:26 -0700
Subject: [Sanskrit] Vedic literature in Sanskrit

Hari Om,

Pl visit the following link for Vedic literature in Sanskrit

http://is1.mum.edu/vedicreserve/tm.htm

knr

-- 
If God brings you to it, He will bring you through it. 
Happy moments, praise God. 
Difficult moments, seek God. 
Quiet moments, worship God. 
Painful moments, trust God. 

  Every moment, thank God 



---------- Forwarded message ----------
From: hn bhat <hnbha...@gmail.com>
To: sanskrit@cs.utah.edu
Date: Wed, 23 Sep 2009 23:46:37 -1200
Subject: Re: [Sanskrit] sanskrit Digest, Vol 53, Issue 10 Sharada , the meaning

Dear Members,

 

Thank you all for quoting the relevant lexicons in which the word sharaadaa is 
used as synonym of the Goddess of learning. Particularly, the TrikandasheSha of 
Purushotthamadeva, to whose credit many other special lexicons are attributed, 
makes the confirmation regarding her attribute as whiteness sarvashuklaa of 
Dandin, by the epithet ????????? and ???????????? as the daughter of 
Brahma.This seems to be simply because of the attribute of Brahma, as the 
Creator of everything, created Sarasvati also like the other creation. By the 
accounts available in Purana-s, Brahma authored the four Veda-s through his 
four mouths or the like. I don't remember. When Sarasvati, is the 
personification of the Speech, or shruti in the form of Veda-s,  he can be 
called as father of Sarasvati. ????? thus becomes the daugher of Brahma, who 
creates everything in the world including the embodyment of ?????. This I hope 
justifies the claim. For, the spouse/wife of Brahma, the synonym ?????????, 
serves
  as testimony, another aberration of Panian grammar meaning the wife of Brahma 
(or the female counter part of Brahma) derived on the analogy of the other 
words legitimately derived by a specific rule prescribing the faminine suffix 
to the words listed:  ?????????, ?????, ????????, ??????? and others which 
denote the female partners or spouses of Indra, bhava etc.  The sources for 
this concept have to be looked for among the numerous Purana-s. Among, Shakta 
sect, this goddess is considered as the spouse of Shiva also as found in the 
description in Shyamala Navaratna Maalika of Kalidasa:

 

sa-ri-ga-ma-pa-dha-ni-rat?? t?? v???-sankr?nta k?nt?m/ 
kuca-bhara-t?nt?? nam?mi ?ivak?nt?m/

 

This is the description of Sarasvati, carrying the Veena and enjoying the 
musical notes sa-ri=ga=ma=pa=dha=ni as the spouse of Shiva, another aspect of 
Mother Goddess, concerned with learning. Thus many aspects are depicted in the 
Purana-s. This much I can say to somebody's querry asking for a clarification 
of this deity being considered as wife and daughter of Brahma. These concepts 
seems represent different religious faiths in different traditions, as 
expounded by the PuraNa-s. Only one has to dive into the informations available 
in the Purana-s for these sources.

 

I apologize for my comment that the word shAradA is not listed among the 
synonyms in any lexicons. In fact, I had in mind, the lexicons I referred Amara 
(the first classical lexicon available as it appears to be) and Vaijayantii 
(the southern lexicon, of a later time) I was referring. As or great debater 
grammarian remarked during the discussion of describing obsolete words within 
the scope of grammar, It is great daring to declare that a certain word is not 
in currency (aprayukta) without swarming through the mass of literature spread 
over in front of you. Etaavantam mahaantam shabdaraashim ananunishamya mahat 
saahasam etat asty aprayuktaH shabdaH,  it shows only the limitation of ones 
knowledge, however wide it may be individually compared to others.

 

With regards

Happy Dasara/Navaratri to All the members

 

[img]http://3.bp.blogspot.com/_NjdBzKI5nYs/SMy0BFuEGUI/AAAAAAAAAtc/b64LggsUKKQ/s400/jay+ambe+navratri+card.gifP[/img]
 
<http://3.bp.blogspot.com/_NjdBzKI5nYs/SMy0BFuEGUI/AAAAAAAAAtc/b64LggsUKKQ/s400/jay+ambe+navratri+card.gifP%5B/img%5D>
 

 

 

 

 



---------- Forwarded message ----------
From: "K.N.RAMESH" <knram...@gmail.com>
To: sanskrit@cs.utah.edu
Date: Thu, 24 Sep 2009 04:49:30 -0700
Subject: [Sanskrit] Help on meanings of a shloka

Hari OM!

I give below a Sloka in sanskrit which is so
worded that it can bear three diffrent meanings--all of them quite
appropriate. The first is a Hymn to Lord Srikrishna. The second is
similarly a hymn in praise of Lord Shri Shankara.
and the third is a valuation of PI/10 to 32 places of decimals

               Gopee  bhagyamadhuvratha--sringiSodhadhisandhiga II
               kalajeevithakathava  galahaalarasamdhara II

 our ancestor used some code sysytem called "katapayadi system". we
have to know this to decipher the above sloka to get the vale of
PI/10

The letters in succession  begning with  Ka,Ta,Pa Ya denote the
digits. In a conjoint consonant Ex. Kya only the last one denotes a
number.According to this system therefore the letters

Ka           Ta     Pa       ya       denotes   !

Kha,       tta     Pha     ra            "            2

ga           da      ba        la            "            3

gha         dha    bha     va           "            4

nga        na       ma      ssa         "             5

cha        tha                  sha                       6

chha      thha               sa          "              7

ja            da                   ha           "             8

jha          dha                                "              9





               Go pee  bha g ya    ma dhu v ra tha--sri n gi   Sso
d ha  dhi  sa ndhi ga II
               3    1       4           1      5    9        2
6          5   3    5         8     9    7      9     3

               ka  la  j ee vi  tha  ka  tha  va  ga  la  haa la
ra   sa  m  dha  ra II
                 2   3   8     4      6  2     6     4    3    3
8      3    2    7           9      2       .....

pi/10   .31 41 59 26 53 58 97 93 23 84 62 64 33 83 27  92


As far as possible I have transliterated the slokha.The meaning part
of it i do not know precisely. Kindly help with the other meanings of the sloka
 

I have tried to allocate the figures to the letters as per
Katapayadhi syatem tabulated above. ( taken from Jaimini Suthra an
astrological book by sri B.Suriyanarain Rao Bangalore)

Dr. V.P. Dalal ( of the Heidelburg University, Germany) felt
impelled--as a mathematician and Physicist and also as a  Sanskrit
scholar --to put on records his comments as follows

 " It shows how deeply the ancient Indian mathameticians penetrated
in the subtlety of their calculations, even when Greeks had no
numbers above 1000 and the multiplication were so very complex,
which they performed with the help of the counting frame by adding
so many times the multiples 7X5 could be done by adding 7 on the
counting frame 5 times----"

Note: The sloka and the value are from the book Vedic Mathematics by
Jagadguru Swami Sri Bharathi krsna  Thirthaji Maharaj
Sankaracharya of Goverdhana mutt PURI.

knr

-- 
If God brings you to it, He will bring you through it. 
Happy moments, praise God. 
Difficult moments, seek God. 
Quiet moments, worship God. 
Painful moments, trust God. 

  Every moment, thank God 


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