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Today's Topics:
1. Re: Raghava Yadaveeyam (Ambujam Raman)
2. [L2] Question in kumarasambhavam 6.20 (Naresh Cuntoor)
3. Re: Raghava Yadaveeyam (Vasu Srinivasan)
4. Re: Raghava Yadaveeyam (Malolan Cadambi)
5. Re: Raghava Yadaveeyam (Sarma G.A.S.)
6. Umasutam -- clarification (hn bhat)
7. Re: Raghava Yadaveeyam (thirunarayanan thirunarayanan)
8. Re: Raghava pandavaYadaveeyam (thirunarayanan thirunarayanan)
9. Re: Umasutam -- clarification (Bhaskar Joshi)
10. Re: Umasutam -- clarification (kamalesh pathak)
11. Chidambara Kavi's works (Malolan Cadambi)
12. Re: Umasutam -- clarification (Naresh Cuntoor)
13. Re: Umasutam -- clarification (Dr P Narayanan)
----------------------------------------------------------------------
Message: 1
Date: Wed, 30 Sep 2009 19:27:37 -0400
From: "Ambujam Raman" <ambujamra...@rogers.com>
Subject: Re: [Sanskrit] Raghava Yadaveeyam
To: "Sanskrit Mailing List" <sanskrit@cs.utah.edu>
Message-ID: <e052b3d3baa64f89802c995866997...@ambujam>
Content-Type: text/plain; format=flowed; charset="utf-8";
reply-type=original
Thanks for posting this great sanskrit shlokas which are highly
intelligently constructed. I want to bring to your attention another hidden
beauty.
The pratiloma of the title 'SriRAghavayAdavIyaM' is 'yaMvIdayAvagharASri'
which can be analyzed as:
yaM (to whom) vIdayA (with knowledge (derived from the dhatu 'vid' to know))
va (dwelling/residence) gharA (sprinkled (derived from the dhAtu 'ghRi' to
sprinkle)) Sri (Goddess LakShmi)
i.e., to whom Goddess LakShmi has sprinkled the residence with knowledge
Dr. S. Raman
------------------------------
Message: 2
Date: Wed, 30 Sep 2009 22:10:20 -0400
From: Naresh Cuntoor <nares...@gmail.com>
Subject: [Sanskrit] [L2] Question in kumarasambhavam 6.20
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
<f4ce5f9f0909301910j438406f4wcf9fb6b629e0f...@mail.gmail.com>
Content-Type: text/plain; charset=ISO-8859-1
namaste,
eShaH shloko bhavati --
tvatsaMbhAvitam AtmAnaM bahu manyAmahe vayam |
prAyaH pratyayam Adhatte svaguNeShu-uttamAdaraH || KS 6.20
Kale mahodaya Aha --
tvatsaMbhAvitam ityatra 'avimRuShTa-vidheyAMshatvam' iti doShaH |
atha asti mama jij~JAsA | 'avimRuShTa-vidheyAMshatvam' iti chet kim?
dhanyo&smi,
Naresh
------------------------------
Message: 3
Date: Wed, 30 Sep 2009 21:43:10 -0500
From: Vasu Srinivasan <vasy...@gmail.com>
Subject: Re: [Sanskrit] Raghava Yadaveeyam
To: sanskrit@cs.utah.edu
Message-ID:
<42b4bd800909301943s15486446q7b79cc67f0a93...@mail.gmail.com>
Content-Type: text/plain; charset="iso-8859-1"
I have heard about this and it is wonderful to get a copy to read it. Thanks
a lot!
There is a chapter in Sumadhva Vijayam (By Narayana Pandita, son of
Trivikrama Pandita) which has a few slokas. Each sloka can be interpreted to
narrate to story of Rama and Krishna (reading straight-forward).
--
Regards,
Vasu Srinivasan
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Message: 4
Date: Thu, 1 Oct 2009 12:57:37 +0530
From: Malolan Cadambi <crm4...@gmail.com>
Subject: Re: [Sanskrit] Raghava Yadaveeyam
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
<c8dd92160910010027o62a7be77yce59d79633ea0...@mail.gmail.com>
Content-Type: text/plain; charset="iso-8859-1"
This is an interesting observation (The pratiloma of the title
'SriRAghavayAdavIyaM' is 'yaMvIdayAvagharASri')
Atreya Venkatadhwari was also the author of Lakshmi Sahasram - what is
considered his Magnum opus.
http://www.srihayagrivan.org/ebooks/027_snsr.pdf
<http://www.srihayagrivan.org/ebooks/027_snsr.pdf>Pages 7 - 19 of the above
tome by Dr V Sadagopan summarise the Lakshmi Sahasram.
Regards,
Malolan
On Thu, Oct 1, 2009 at 4:57 AM, Ambujam Raman <ambujamra...@rogers.com>wrote:
> Thanks for posting this great sanskrit shlokas which are highly
> intelligently constructed. I want to bring to your attention another hidden
> beauty.
> The pratiloma of the title 'SriRAghavayAdavIyaM' is 'yaMvIdayAvagharASri'
> which can be analyzed as:
> yaM (to whom) vIdayA (with knowledge (derived from the dhatu 'vid' to
> know))
> va (dwelling/residence) gharA (sprinkled (derived from the dhAtu 'ghRi' to
> sprinkle)) Sri (Goddess LakShmi)
> i.e., to whom Goddess LakShmi has sprinkled the residence with knowledge
>
> Dr. S. Raman
> _______________________________________________
> To UNSUBSCRIBE or customize your subscription or topics of interest, visit
> http://mailman.cs.utah.edu/mailman/options/sanskrit
> and follow instructions.
>
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Message: 5
Date: Thu, 1 Oct 2009 01:31:07 -0700 (PDT)
From: "Sarma G.A.S." <gassa...@yahoo.com>
Subject: Re: [Sanskrit] Raghava Yadaveeyam
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <403387.22343...@web32504.mail.mud.yahoo.com>
Content-Type: text/plain; charset=utf-8
A google search for tryarthi kavya threw up a name 'sarangadhareeyamu' by 'kavi
narasimha' sri pokuri kasipathi..
The full text in telugu script is available at
http://ia331318.us.archive.org/1/items/sarangadhareeyam022926mbp/sarangadhareeyam022926mbp.pdf
Regards
----- Original Message ----
From: Toke Lindegaard Knudsen <toke_knud...@mac.com>
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Sent: Wednesday, 30 September, 2009 18:31:35
Subject: Re: [Sanskrit] Raghava Yadaveeyam
On Sep 29, 2009, at 11:50 PM, Sarma G.A.S. wrote:
> These are also called dwyarthi kavyas. There are also some tryarthi
> kavyas - 3 different sets of stories embedded in one kavya.
Do you have an example of a tryarthi-kavya?
Many thanks,
Toke
_______________________________________________
To UNSUBSCRIBE or customize your subscription or topics of interest, visit
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------------------------------
Message: 6
Date: Wed, 30 Sep 2009 23:47:00 -1200
From: hn bhat <hnbha...@gmail.com>
Subject: [Sanskrit] Umasutam -- clarification
To: sanskrit@cs.utah.edu
Message-ID:
<b1ef99310910010447q27219757u537bda591ddfd...@mail.gmail.com>
Content-Type: text/plain; charset="utf-8"
This is my first submission to the Sanskrit Digest. The question had been
haunting me for a long time. I thought it better I can bounce it here to the
digest so there may be a chance of getting a satisfactory solution. It is a
simple *shloka *all of us are familiar and acquainted with: a prayer to Lord
Ganesha.
?????? ????????-?????? ??????-?????-??-????????????
??????? ????????????? ????? ??????????-???????????
It is too simple to need any annotations to the compound words. The
elephant-faced one, attended by the bhuuta-gana-s, having the food extract
from the fruits of *kapittha*
*jamb**?* , the son of Um?, and the cause of destruction of worries -- I
salute the lotus (like) feet of Lord Vighnehsvara.
The translation also looks fine at first sight.
But strictly following the syntactic relation and order of the predication,
there seems to be something incompatible. All the adjectives in the
*karma*vibhakti, are applicable to Vighnesvara, who is the owner of
the lotus-like
feet. But the main predication ????? requires by proximity
??????????-??????????| But most of the adjectives like ?????? etc. cannot be
related with this object in the *karma* as they applicble to ??????????
only, which is obviously not the *karma* for the predication. Then how to
relate these adjectives?
If we relate them with ?????? and make the word as the *karma* for the
predication ?????, the sentence is complete after the predication, without
requiring anything as the object. Now, the second part
??????????-??????????? will be left without any relation with the first
part. If we take the same verb again, to relate to this second *karma*,
isn't it a case for "?????????????????" ???? Is there any other way of
interpretation or a feasible relation established to yield a compatible
meaning?
Looking forward a satisfactory solution,
With regards
--
Hari Narayana Bhat B.R.
EFEO,
PONDICHERRY
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Message: 7
Date: Thu, 1 Oct 2009 04:07:17 -0700 (PDT)
From: thirunarayanan thirunarayanan <rthirunaraya...@yahoo.com>
Subject: Re: [Sanskrit] Raghava Yadaveeyam
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <706282.49222...@web51412.mail.re2.yahoo.com>
Content-Type: text/plain; charset="iso-8859-1"
raaghava
-paaNdava-yaadaviiyam by chidambarakavi is a classic eg. of a
tryarthikaavyam/trisandhaana-kaavyam
R.Thirunarayanan 09786377018 srirangam India
Sanskrit professor
From: Tok . ofal ege Lindegaard Knudsen <toke_knud...@mac.com>
Subject: Re: [Sanskrit] Raghava Yadaveeyam
To: "Sanskrit Mailing List" <sanskrit@cs.utah.edu>
Date: Wednesday, 30 September, 2009, 6:31 PM
On Sep 29, 2009, at 11:50 PM, Sarma G.A.S. wrote:
> These are also called dwyarthi kavyas. There are also some tryarthi?
> kavyas - 3 different sets of stories embedded in one kavya.
Do you have an example of a tryarthi-kavya?
Many thanks,
Toke
_______________________________________________
To UNSUBSCRIBE or customize your subscription or topics of interest, visit
http://mailman.cs.utah.edu/mailman/options/sanskrit
and follow instructions.
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Message: 8
Date: Thu, 1 Oct 2009 03:59:20 -0700 (PDT)
From: thirunarayanan thirunarayanan <rthirunaraya...@yahoo.com>
Subject: Re: [Sanskrit] Raghava pandavaYadaveeyam
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <359885.37623...@web51409.mail.re2.yahoo.com>
Content-Type: text/plain; charset="iso-8859-1"
yes trisandhaanakaavyam is thus named in the subject title above written by
chidambara kavi
SanskritProfessor R.Thirunarayanan,Ph.D.
09786377018 india srirangam
--- On Thu, 1/10/09, Sarma G.A.S. <gassa...@yahoo.com> wrote:
From: Sarma G.A.S. <gassa...@yahoo.com>
Subject: Re: [Sanskrit] Raghava Yadaveeyam
To: "Sanskrit Mailing List" <sanskrit@cs.utah.edu>
Date: Thursday, 1 October, 2009, 2:01 PM
A google search for tryarthi kavya threw up a name 'sarangadhareeyamu' by 'kavi
narasimha' sri pokuri kasipathi..
The full text in telugu script is available at
http://ia331318.us.archive.org/1/items/sarangadhareeyam022926mbp/sarangadhareeyam022926mbp.pdf
Regards
----- Original Message ----
From: Toke Lindegaard Knudsen <toke_knud...@mac.com>
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Sent: Wednesday, 30 September, 2009 18:31:35
Subject: Re: [Sanskrit] Raghava Yadaveeyam
On Sep 29, 2009, at 11:50 PM, Sarma G.A.S. wrote:
> These are also called dwyarthi kavyas. There are also some tryarthi?
> kavyas - 3 different sets of stories embedded in one kavya.
Do you have an example of a tryarthi-kavya?
Many thanks,
Toke
_______________________________________________
To UNSUBSCRIBE or customize your subscription or topics of interest, visit
http://mailman.cs.utah.edu/mailman/options/sanskrit
and follow instructions.
? ? ?
_______________________________________________
To UNSUBSCRIBE or customize your subscription or topics of interest, visit
http://mailman.cs.utah.edu/mailman/options/sanskrit
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Message: 9
Date: Thu, 1 Oct 2009 17:29:13 +0530
From: Bhaskar Joshi <bjo...@pobox.com>
Subject: Re: [Sanskrit] Umasutam -- clarification
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
<a3b56d790910010459u4b3dae1fic5f1d4e7602a0...@mail.gmail.com>
Content-Type: text/plain; charset="utf-8"
Sir,
i had come across this Shloka sometime ago and the meaning i came across is
:
Meaning: "O elephant headed Lord, who is served by a host of Ganas, who is
fond of the juce of Kapitta and Jamboo fruits, O son o Uma and the remover
of obstacles, I bow before your Lotus feet."
There is a coded herbal remedy for a very common decease in this verse.
Ganesha is not the son of Uma. Uma was Lord Shiva's first wife who immolated
herself during the Daksha Yagna. Ganesha was the son of Parvati. So why did
the Rishi say Uma-sutam meaning son of Uma? This is the coded hint. Uma also
means sweet in Sanskrit. Sutam also means urine. So for those who know the
proper decoding method, this famous Sholaka is a remedy for diabetics -
sweet-urine!! - "If you take a little quantity of juice of Jamboo fruits you
will not get diabetics." Similarly most of the verses of Shree Rudram in
Yajurveda also have coded instructions for herbal remedies for various
problems. That is one of the reasons why the Ayurvedic pundits of south
India recite these verses while preparing the Ayurvedic medicines, recite
the verse while giving it to the patient and ask him to recite it while
taking the medicine. That is tradition for you!
the link is : http://www.astrojyoti.com/ayurveda.htm
with best regards to all,
AUM
On Thu, Oct 1, 2009 at 5:17 PM, hn bhat <hnbha...@gmail.com> wrote:
>
> This is my first submission to the Sanskrit Digest. The question had been
> haunting me for a long time. I thought it better I can bounce it here to the
> digest so there may be a chance of getting a satisfactory solution. It is a
> simple *shloka *all of us are familiar and acquainted with: a prayer to
> Lord Ganesha.
>
> ?????? ????????-?????? ??????-?????-??-????????????
> ??????? ????????????? ????? ??????????-???????????
>
> It is too simple to need any annotations to the compound words. The
> elephant-faced one, attended by the bhuuta-gana-s, having the food extract
> from the fruits of *kapittha*
> *jamb**?* , the son of Um?, and the cause of destruction of worries -- I
> salute the lotus (like) feet of Lord Vighnehsvara.
>
> The translation also looks fine at first sight.
>
> But strictly following the syntactic relation and order of the predication,
> there seems to be something incompatible. All the adjectives in the *karma
> * vibhakti, are applicable to Vighnesvara, who is the owner of the
> lotus-like feet. But the main predication ????? requires by proximity
> ??????????-??????????| But most of the adjectives like ?????? etc. cannot be
> related with this object in the *karma* as they applicble to ??????????
> only, which is obviously not the *karma* for the predication. Then how to
> relate these adjectives?
>
> If we relate them with ?????? and make the word as the *karma* for the
> predication ?????, the sentence is complete after the predication, without
> requiring anything as the object. Now, the second part
> ??????????-??????????? will be left without any relation with the first
> part. If we take the same verb again, to relate to this second *karma*,
> isn't it a case for "?????????????????" ???? Is there any other way of
> interpretation or a feasible relation established to yield a compatible
> meaning?
>
> Looking forward a satisfactory solution,
>
> With regards
>
>
> --
> Hari Narayana Bhat B.R.
> EFEO,
> PONDICHERRY
>
> _______________________________________________
> 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: 10
Date: Thu, 1 Oct 2009 18:56:39 +0530
From: kamalesh pathak <kamleshsomn...@gmail.com>
Subject: Re: [Sanskrit] Umasutam -- clarification
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
<171bab240910010626w5b135fc7t43ff7da41669f...@mail.gmail.com>
Content-Type: text/plain; charset="utf-8"
my heartful thanx to suggest new concept of shlokas and mantras.
jay somnath
kamalesh pathak
2009/10/1 Bhaskar Joshi <bjo...@pobox.com>
> Sir,
> i had come across this Shloka sometime ago and the meaning i came across is
> :
>
> Meaning: "O elephant headed Lord, who is served by a host of Ganas, who is
> fond of the juce of Kapitta and Jamboo fruits, O son o Uma and the remover
> of obstacles, I bow before your Lotus feet."
>
> There is a coded herbal remedy for a very common decease in this verse.
> Ganesha is not the son of Uma. Uma was Lord Shiva's first wife who immolated
> herself during the Daksha Yagna. Ganesha was the son of Parvati. So why did
> the Rishi say Uma-sutam meaning son of Uma? This is the coded hint. Uma also
> means sweet in Sanskrit. Sutam also means urine. So for those who know the
> proper decoding method, this famous Sholaka is a remedy for diabetics -
> sweet-urine!! - "If you take a little quantity of juice of Jamboo fruits you
> will not get diabetics." Similarly most of the verses of Shree Rudram in
> Yajurveda also have coded instructions for herbal remedies for various
> problems. That is one of the reasons why the Ayurvedic pundits of south
> India recite these verses while preparing the Ayurvedic medicines, recite
> the verse while giving it to the patient and ask him to recite it while
> taking the medicine. That is tradition for you!
>
>
> the link is : http://www.astrojyoti.com/ayurveda.htm
>
> with best regards to all,
>
> AUM
>
> On Thu, Oct 1, 2009 at 5:17 PM, hn bhat <hnbha...@gmail.com> wrote:
>
>>
>> This is my first submission to the Sanskrit Digest. The question had been
>> haunting me for a long time. I thought it better I can bounce it here to the
>> digest so there may be a chance of getting a satisfactory solution. It is a
>> simple *shloka *all of us are familiar and acquainted with: a prayer to
>> Lord Ganesha.
>>
>> ?????? ????????-?????? ??????-?????-??-????????????
>> ??????? ????????????? ????? ??????????-???????????
>>
>> It is too simple to need any annotations to the compound words. The
>> elephant-faced one, attended by the bhuuta-gana-s, having the food extract
>> from the fruits of *kapittha*
>> *jamb**?* , the son of Um?, and the cause of destruction of worries -- I
>> salute the lotus (like) feet of Lord Vighnehsvara.
>>
>> The translation also looks fine at first sight.
>>
>> But strictly following the syntactic relation and order of the
>> predication, there seems to be something incompatible. All the adjectives in
>> the *karma* vibhakti, are applicable to Vighnesvara, who is the owner of
>> the lotus-like feet. But the main predication ????? requires by proximity
>> ??????????-??????????| But most of the adjectives like ?????? etc. cannot be
>> related with this object in the *karma* as they applicble to ??????????
>> only, which is obviously not the *karma* for the predication. Then how to
>> relate these adjectives?
>>
>> If we relate them with ?????? and make the word as the *karma* for the
>> predication ?????, the sentence is complete after the predication, without
>> requiring anything as the object. Now, the second part
>> ??????????-??????????? will be left without any relation with the first
>> part. If we take the same verb again, to relate to this second *karma*,
>> isn't it a case for "?????????????????" ???? Is there any other way of
>> interpretation or a feasible relation established to yield a compatible
>> meaning?
>>
>> Looking forward a satisfactory solution,
>>
>> With regards
>>
>>
>> --
>> Hari Narayana Bhat B.R.
>> EFEO,
>> PONDICHERRY
>>
>> _______________________________________________
>> 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
>
> _______________________________________________
> To UNSUBSCRIBE or customize your subscription or topics of interest, visit
> http://mailman.cs.utah.edu/mailman/options/sanskrit
> and follow instructions.
>
>
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Message: 11
Date: Thu, 1 Oct 2009 19:35:07 +0530
From: Malolan Cadambi <crm4...@gmail.com>
Subject: [Sanskrit] Chidambara Kavi's works
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
<c8dd92160910010705l3a94d593ya163a4cead466...@mail.gmail.com>
Content-Type: text/plain; charset="iso-8859-1"
Prof R Thirunarayan mentioned Chidambara Kavi. I googled for Chidambara Kavi
and found this:
http://www.thehindu.com/thehindu/fr/2005/07/29/stories/2005072900050300.htm
"Two texts in this section show the scholars' mastery of the language and
grammar. Shabdartha Chintamani written with a commentary by Chidambara Kavi
(circa 16-17th century). The poet uses several rare words that have unusual
sounds to compose the individual stanzas. Reading the stanza left to right,
we read the Ramayana. Reading the same stanza from the last word to the
first (right to left) we read the story of Krishna. The comprehensive
commentary helps us unravel the meaning. Also by the same poet is
Kathathrayi. Here the same sloka narrates an incident from the
Ramayana/Bharatham or Bhagavatham. This is primarily through using multiple
meanings for words or occasionally by varying the pausing between alphabets
depending on the text you want to read.
*Sudurgamambhoja Suhrutkulairya prekshyairmukhair rajakulai prasiddhai I
Ucchodyaduudhonnati hasti gotram samudraghoram jaya daitya Sainyam II*
*
(Kathathrayi - Verse 7)
*
**Taking the second line, the poet uses the word "hasthi" to refer to the
prosperity of Ayodhya. In reading the sloka for Mahabaratha, hasthi read
with the next word, indicates the clan that rules Hasthinapur i.e. the
Pandavas. While reading the Bhagavata, the word is used to describe the
virility of the Yadava race."
Regards,
Malolan
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Message: 12
Date: Thu, 1 Oct 2009 10:10:34 -0400
From: Naresh Cuntoor <nares...@gmail.com>
Subject: Re: [Sanskrit] Umasutam -- clarification
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
<f4ce5f9f0910010710v158ad815r200951b324ce9...@mail.gmail.com>
Content-Type: text/plain; charset=UTF-8
I don't have an answer, but a related question.
In kaptittha-jambU-phala-sArabhakShitam, the refrain is that Ganesha
enjoys those fruits.
Shouldn't Ganesha be bhakShita-...-phala-sAraH, i.e.,
bhakShitaH kapittha-jambU-phalasAraH yena saH ?
Naresh
On Thu, Oct 1, 2009 at 7:47 AM, hn bhat <hnbha...@gmail.com> wrote:
>
> This is my first submission to the Sanskrit Digest. The question had been
> haunting me for a long time. I thought it better I can bounce it here to the
> digest so there may be a chance of getting a satisfactory solution. It is a
> simple shloka all of us are familiar and acquainted with: a prayer to Lord
> Ganesha.
>
> ?????? ????????-?????? ??????-?????-??-????????????
> ??????? ????????????? ????? ??????????-???????????
>
> It is too simple to need any annotations to the compound words. The
> elephant-faced one, attended by the bhuuta-gana-s, having the food extract
> from the?fruits of kapittha
> ?jamb??, the son of Um?, and the cause?of destruction of worries -- I salute
> the lotus (like) feet?of Lord Vighnehsvara.
>
> The translation also looks fine at first sight.
>
> But strictly following the syntactic relation and order of the predication,
> there seems to be something incompatible. All the adjectives in the karma
> vibhakti, are applicable to Vighnesvara, who is the owner of the lotus-like
> feet. But the main predication ????? requires by proximity
> ??????????-??????????|?But most of?the adjectives like ?????? etc. cannot be
> related with this object in the karma as they?applicble to???????????? only,
> which is obviously?not the karma?for the predication. Then how to relate
> these adjectives?
>
> If we relate them with ?????? and make the word as the karma for the
> predication ?????, the sentence is complete after the predication, without
> requiring anything as the object. Now, the second part
> ??????????-??????????? will be left without any relation with the first
> part. If we take the same verb again, to relate to this second karma, isn't
> it a case for "?????????????????" ???? Is there any other way of
> interpretation or a feasible relation established to yield a compatible
> meaning?
>
> Looking forward a satisfactory solution,
>
> With regards
>
> --
> Hari Narayana Bhat B.R.
> EFEO,
> PONDICHERRY
> _______________________________________________
> To UNSUBSCRIBE or customize your subscription or topics of interest, visit
> http://mailman.cs.utah.edu/mailman/options/sanskrit
> and follow instructions.
>
>
------------------------------
Message: 13
Date: Thu, 1 Oct 2009 09:17:30 -0700 (PDT)
From: Dr P Narayanan <ayurvedanaraya...@yahoo.co.in>
Subject: Re: [Sanskrit] Umasutam -- clarification
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <178589.30947...@web95302.mail.in2.yahoo.com>
Content-Type: text/plain; charset="utf-8"
I do not know the source of this sloka. I had also been haunted by the same
doubts for a very long time as Dr Hari Narayana Bhat was (may be because my
name forms a part of his) and had discussed the same along with Mr Naresh
Cuntoor's question with many and none could give a satisfactory explanation,
May be this is the right forum where somebody may come up with a good reply.
I tried to explain ??????????-?????????? like this: ?????????? is saMbuddhi
calling VighneSvara and ?????????? is viSeshaNa of ?????? meaning ???? ??????
(??) ???? ??? . But this does conform to the general structure of
bahuvrIhisamAsa where viSeshya should follow viSeshaNa.
Regarding ??????-?????-??-??????????? my explanation is that ???????? means
??????? . ??????-?????-??-????? ??????? ???? ???. This is also not much
satisfactory. Somebody may come up with a better explanation.
I read the link quoted by Mr Bhaskar Joshi and found that the page in the link
has many mistakes. There is no doubt in that ?????? and ?????-?? are good for
diabetes but the strange meanings of ??? and ??? are hereto unheard of and are
not seen in nighaNTus. Do we need this roundabout and questionable ways of
explanation when there are innumerous direct references of the effectivity of
the quoted fruits in diabetes ? Pardon me if I am wrong.
Yours
Dr P Narayanan
Nagarcoil
________________________________
From: Naresh Cuntoor <nares...@gmail.com>
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Sent: Thursday, 1 October, 2009 7:40:34 PM
Subject: Re: [Sanskrit] Umasutam -- clarification
I don't have an answer, but a related question.
In kaptittha-jambU-phala-sArabhakShitam, the refrain is that Ganesha
enjoys those fruits.
Shouldn't Ganesha be bhakShita-...-phala-sAraH, i.e.,
bhakShitaH kapittha-jambU-phalasAraH yena saH ?
Naresh
On Thu, Oct 1, 2009 at 7:47 AM, hn bhat <hnbha...@gmail.com> wrote:
>
> This is my first submission to the Sanskrit Digest. The question had been
> haunting me for a long time. I thought it better I can bounce it here to the
> digest so there may be a chance of getting a satisfactory solution. It is a
> simple shloka all of us are familiar and acquainted with: a prayer to Lord
> Ganesha.
>
> ?????? ????????-?????? ??????-?????-??-????????????
> ??????? ????????????? ????? ??????????-???????????
>
> It is too simple to need any annotations to the compound words. The
> elephant-faced one, attended by the bhuuta-gana-s, having the food extract
> from the fruits of kapittha
> jamb? , the son of Um?, and the cause of destruction of worries -- I salute
> the lotus (like) feet of Lord Vighnehsvara.
>
> The translation also looks fine at first sight.
>
> But strictly following the syntactic relation and order of the predication,
> there seems to be something incompatible. All the adjectives in the karma
> vibhakti, are applicable to Vighnesvara, who is the owner of the lotus-like
> feet. But the main predication ????? requires by proximity
> ??????????-??????????| But most of the adjectives like ?????? etc. cannot be
> related with this object in the karma as they applicble to ?????????? only,
> which is obviously not the karma for the predication. Then how to relate
> these adjectives?
>
> If we relate them with ?????? and make the word as the karma for the
> predication ?????, the sentence is complete after the predication, without
> requiring anything as the object. Now, the second part
> ??????????-??????????? will be left without any relation with the first
> part. If we take the same verb again, to relate to this second karma, isn't
> it a case for "?????????????????" ???? Is there any other way of
> interpretation or a feasible relation established to yield a compatible
> meaning?
>
> Looking forward a satisfactory solution,
>
> With regards
>
> --
> Hari Narayana Bhat B.R.
> EFEO,
> PONDICHERRY
> _______________________________________________
> To UNSUBSCRIBE or customize your subscription or topics of interest, visit
> http://mailman.cs.utah.edu/mailman/options/sanskrit
> and follow instructions.
>
>
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