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Today's Topics:
1. Re: On Answers to Quiz (A.R. Srikrishnan)
2. Explanation of Q-4 by Mr. P.K. Ramakrishnan (Vis Tekumalla)
3. Re: Explanation of Q-4 by Mr. P.K. Ramakrishnan (Sai)
----------------------------------------------------------------------
Message: 1
Date: Fri, 30 Jan 2004 12:11:04 +0530
From: "A.R. Srikrishnan" <[EMAIL PROTECTED]>
Subject: [Sanskrit] Re: On Answers to Quiz
To: [EMAIL PROTECTED]
Cc: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
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On Question #4:
��� "mArmikaH ko mara.ndAnAma.ntareNa madhuvrata.m"
��� 'antareNa'� here means "other than"� or "except" (as in 'taan antareNa nipatet kwa
nu matpraNaamaH' etc.)
��� So the meaning is:� Who else, other than bee, is an expert of� honey ?� (ie,
nobody knows all details/secrets of the honey other than the bee).�� ["marandanAm",
the plural,� suggests the variuos types and tastes of honey].
My two cents....
Thanks !
Srikrishnan
�
�
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> Today's Topics:
>
> �� 1. Answers to Quiz # 6 (Vis Tekumalla)
> �� 2. Answers to Sanskrit Quiz # 6 (Vis Tekumalla)
>
> ----------------------------------------------------------------------
>
> Message: 1
> Date: Thu, 29 Jan 2004 18:46:17 -0800 (PST)
> From: Vis Tekumalla <[EMAIL PROTECTED]>
> Subject: [Sanskrit] Answers to Quiz # 6
> To: [EMAIL PROTECTED]
> Message-ID: <[EMAIL PROTECTED]>
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>
> I posted my answers along with three others' answers arounf 5 P.M. My post bounced.
> Again, the issue appears to be the size of the post. May be I ought to post them
> separately in 4 separate e-mails. The following is the e-mail I got informing me of
> the problem.
>
> Your mail to 'sanskrit' with the subject
>
> ��� Answers to Sanskrit Quiz # 6
>
> Is being held until the list moderator can review it for approval.
>
> The reason it is being held:
>
> ��� Message body is too big: 112440 bytes with a limit of 40 KB
>
> Either the message will get posted to the list, or you will receive
> notification of the moderator's decision.� If you would like to cancel
> this posting, please visit the following URL:
>
> ...Vis Tekumalla
> [EMAIL PROTECTED]
>
> ---------------------------------
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> ------------------------------
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> Message: 2
> Date: Thu, 29 Jan 2004 14:10:31 -0800 (PST)
> From: Vis Tekumalla <[EMAIL PROTECTED]>
> Subject: [Sanskrit] Answers to Sanskrit Quiz # 6
> To: [EMAIL PROTECTED]
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>
> My answers are followed by Mr. Ramakrishnan's, Mr. Sai Susarla's, and Mr. Sushil
> Sharma's. Please help me with my doubts on the usage of "ko" in question # 4.
> �
> �
>
> MY ANSWERS (Vis Tekumalla)
> �
> �
>
> 1. na vAriNa shudhyatichA.ntarAtmA ---- Washing your body clean (outside) doesn�t
> purify your soul (inside).
> �
> �
>
> 2. svatora.njayanti shrtRichitta.m sa svara uchyate;� The sound which on its own/all
> by itself (svato) pleases (ra.njayati) is called svara.
> �
> �
>
> 3. naivAshriteshu guNadoSha vichAraNasyAt-------- Don�t be judgmental or
> condescending� about someone seeks your help.
> �
> �
>
> 4. mArmikaH ko mara.ndAnAma.ntareNa madhuvrata.m
> �
> �
>
> �mArmikaH� is someone with a deep insight� (could be an informal or Sanskrit
> colloquilism for �marma~Na).� �mara.ndAnAm� is flowers, mashed flowers, �antareNa�
> is within, and �madhuvrata.m� is a bee.
> �
> �
>
> So I interpret the line as � Whoever is a bee inside mashed flowers (looking for the
> essence of the flowers in that mash, the honey) is a marmikaH.
> �
> �
>
> However, I am a little uncomfortable with getting the right meaning of that �ko� in
> the line. For example, when we say � �kAkaH kR^ishNaH pikaH kR^ishNaH ko bhedaH
> pikakAkayoH,� the �ko� in there seems to mean � they are both black, is there really
> a difference between the two? Or when we say � �upakArIshu yaH sAdhuH sAdhutve tasya
> ko guNaH,� the �ko� there seems to mean, what�s the big deal?/what�s the
> greatness?/what�s so special about helping someone who helped you before?
>
> If we parley such �dismissive - what� meaning of �ko� into this line, it�s meaning
> could well turn out to be �
> �
> �
>
> �what�s so special about a mArmikah? (the thing special about him is,) he is like a
> bee going only for the honey (even) in a mashed bunch (or paste) of flowers.�
> �
> �
>
> But then, in the vishNu-sahasranAmam prologue Yudhishtara asks:
>
> ko dharmaH sarva-dharmaNam bhavataH paramo mataH
>
> The �ko� here is a simple �what;� there is no dismissive shade at all.
>
> Now, I am throwing up my hands. Can someone enlighten us on the usage ko? By the
> way, I don�t think there is anything wrong with the line in the quiz. It�s used in a
> Sanskrit work. The name escapes me right now, but I can find it.
> �
> �
>
> 5. ajAyuddhe R^iShi shrAddhe
>
> prabhAte meghaDa.mbare
>
> da.mpatyoH kalahechaiva
>
> bahvAra.mbho laghukriyA
> �
> �
>
> The fight between (two) goats, shraddhakarma (pitR^ikarma) of sages, the thunder of
> the morning clouds, and the fight (argument) between a husband and a wife, start out
> big with loud noises but do not amount to much, they just fizzle out in no time.
>
> The fight between the goats starts with lot of posturing but ends with one head
> butt. The rishies being wellversed in the meaning of all the mantras are very
> meticulous about chanting them with loud voices, but in the end when it comes time
> to feed the bhoktas, they feed them the same food that they themselves eat,
> fruits/leaves/roots etc. No four vegetable preparations, four chutneys, ghee to
> drink, vadas, etc. Morning clouds and fights between a couple need no explanation.
> �
> �
>
> 6. Shadja.m mayUro vadati gAvo R^iShabhAShiNaH
>
> ajAvika.ntu gA.ndhAra.m krau.nchaH kvaNati madhyamam.
>
> puShpasAdhAraNakAle pikaH kUjati pa.nchamam
>
> dhaivata.m heShate vAjI niShAdam bR^i.mhate gajaH.
> �
> �
>
> A peacock�s call has ShaDja (sa) in it, an ox�s call has R^ishabha (Ri), a goat�s
> vocalization has gAndhAram (ga), a krauncha bird�s call has madhyamam (ma), the
> cuckoo sings panchamam (pa) in spring, a horse�s neigh has dhaivatam (da), and an
> elephant�s scream has nishAdam (ni) � like Nityasree hitting kAkali nishAdam in the
> third sthAyi (kAkali nisHadam is called - teevr ni - in Hindustani as opposed to
> kaikasi nishAdam which is called - komal ni).
> �
> �
>
> Our ancients fixed the ocatve (sa, ri, ga, ma, pa, da, ni) based on these sounds
> they found in the nature around them.
> �
> �
>
> 7. maNishshANollIDhaH samaravijayI hetidaLito
>
> madakShINo nAgaH sharadi saritaH shayAnapulinAH
>
> kaLAsheShashchandraH suratamR^iditA bAlavanitA
>
> tanimna shobhante gaLitavibhavAshchArthiShu narAH
> �
> �
>
> Author: Bhartrihari
> �
> �
>
> maNi = a gem; shaNa = a jewler�s touchstone, a rubbing/polishing coarse cloth;
> ullIDhaH = polished; samara = battle; vijayI = one who won (in that battle); heti =
> weapon; daLita = broken, split, bitten (da.nta daLana gaLitAmR^itadhAram �
> Geetagovindam); madakShINo = less aggressive; nAgaH = elephant; sharadi = autumnal;
> saritaH =� river; shayAnapulinAH = dry with a sandy beach or sandy banks; kaLA =
> glow; sheSha = lessened, remaining; chandraH = moon; surata = delighful lovemaking;
> mR^idatA = squeezed, rubbed & pressed; bAlavanitA = young woman; tanimna = slimness,
> thinness, slenderness; shobhante = would shine, would acquire
> beauty/loveliness/glow; gaLita = lost, deprived, impaired; vibhava = wealth, power;
> cha = also; arthiShu = in those who ask, in charity; narAH = men
> �
> �
>
> Men who lose their wealth to charity (ending up being less wealthy) would shine as
> much as:
>
> (1) a gem - that loses some of its stock when polished; (2) a wounded war hero � who
> loses some of his physical strength after fighting; (3) a trained/controlled
> elephant � who loses much of his natural aggressive attitude; (4) a (meandering)
> river in the autumn with a sandy beach � that loses its water flow after the rains
> subside; (5) a crescent moon � beautiful in its own way even after losing some of
> the glow after being a full moon; and (6) a worn and woozy young woman � beautiful
> in her own way with a glow of satisfaction after an eventful romantic experience.
> �
> �
>
> Basically this is a verse in praise of charity. Bhartrihari compares losing some
> wealth to charity (ending up being less wealthy) with several things that acquire a
> different sort of beauty (or even become more beautiful) as they slim down or get
> weaker.
> �
> �
>
> Mr. RAMAKRISHNAN�S ANSWERS
> �
> �
>
> 1. na vAriNA shudhyatichA.ntarAtmA (5 pts.)
> �
> �
>
> = The inner soul does not get cleansed by water.
> �
> �
>
> 2. svatora.njayanti shrotR^ichitta.m sa svara uchyate (5 pts.)
>
> There appears to be a� mstake here.� It should be - svatora.njayati (singular).
> �
> �
>
> = A svara is one which pleases by itself a listener's mind.
> �
> �
>
> 3. naivAshriteShu guNadoSha vichAraNAsyAt (5 pts.)
> �
> �
>
> = One should not examine the good or bad� aspects of those who depend on him.
> �
> �
>
> 4. mArmikaH ko mara.ndAnAma.ntareNa madhuvrata.m (5 pts.)
> �
> �
>
> = What is the secret of madhu being known by another name like mara.nda.
>
> �� (mara.ndA is not correct)
> �
> �
>
> 5. ajAyuddhe R^iShi shrAddhe
>
> �� prabhAte meghaDa.mbare
>
> �� da.mpatyoH kalahechaiva
>
> �� bahvAra.mbho laghukriyA������ (10 pts.)
> �
> �
>
> Note - I remember a different version of this sloka -
> �
> �
>
> ajAyuddham R^iShishrAddham
>
> prabhAte meghaDaMbharam
>
> da.mpatyoH kalahashchaiva
>
> pariNaame na kiMchana
> �
> �
>
> = The fight between two she-goats, the shraddha ceremoney conducted by Rishis,
> thunder in the morning, and the quarrel between husband and wife, end in nothing.
> �
> �
>
> 6. Shadja.m mayUro vadati gAvo R^iShabhAShiNaH
>
> �� ajAvika.ntu gA.ndhAra.m krau.nchaH kvaNati madhyamam.
>
> �� puShpasAdhAraNakAle pikaH kUjati pa.nchamam
>
> �� dhaivata.m heShate vAjI niShAdam bR^i.mhate gajaH..-----(20 pts.)
> �
> �
>
> Remark -(1) R^iShabhAShiNaH�� should be R^iShabha-bhAshiNah
>
> �������������� (2) puShpasAdhAraNakAle should be puShpasAdhAraNe kAle
> �
> �
>
> = There are seven notes in Indian music -���� sa - ri - ga - ma- pa -dh - ni. All
> these represent the sounds produced by various birds and animals.
> �
> �
>
> ��� shadjam (sa) is the peacock's voice, cows produce the rishabha sound (ri),
> gAndhAra (ga) is produced by sheep and goat, madhyamam (ma) is the sound by the
> krouncha bird, during the season of flowers (i.e.spring) what pika (the Indian
> cuckoo) sings is panchama (pa), the horse's neighing is dhavaitha (dha), and the
> elephant produces the brimming sound of� nishAda (ni).
> �
> �
>
> 7. maNishshANollIDhaH samaravijayI hetidaLito
>
> �� madakShINo nAgaH sharadi saritaH shyAnapulinAH
>
> �� kaLAsheShashchandraH suratamR^iditA bAlavanitA
>
> �� tanimna shobhante gaLitavibhavAshchArthiShu narAH
> �
> �
>
> (30 pts. for word for word meanings, and 20 pts. for the general
>
> meaning of the verse. Bonus 5 points if you guess the author)
> �
> �
>
> � Word meaning -
> �
> �
>
> � MaNih = a gem,� shANollIDhaH = polished by� a polishing stone.�� samaravijayI =
> winner in a battle,�� hetidaLito (hetiDalitah) = who has lost his weapon, madakshINo
> = weakened by the rut, nAgaH = elephant,� sharadi = during the autumn (rainless
> season),� saritaH = rivers, shyAnapulinAh = ( with) dry sandbeds,� kalAsheShaH� =
> with a digit left, chandraH = moon,
>
> � suratamR^iditA = pressed at intercourse,� bAlavanitA = young� woman, tanimna =
> (in) thinness, shobhante = shine,�� gaLitavibhavaH cha = and those� with depleted
> wealth, arthiShu = on those who seek� their wealth, narAh = men.
> �
> �
>
> General meaning.
> �
> �
>
> The following shine even when they get thinner (depleted),a gem after polishing, a
> winning warrior even if he loses hisarmour, an elephant though week after rut,
> rivers with� dry sandbeds,
>
> the moon with only one digit left, an emaciated young woman after intercourse, a
> person losing� wealth because of his gifting away.
> �
> �
>
> Author - Bhartruhari
> �
> �
>
> SAI SUSARLA�S ANSWERS
> �
> �
>
> 1. na vAriNA shudhyatichA.ntarAtmA------------------------------ 5
>
> The soul cannot be cleansed by water.
> �
> �
>
> 2. svatora.njayanti shrotR^ichitta.m sa svara uchyate---------------- 5
>
> That which by itself pleases the listener's heart is called a svara
> �
> �
>
> 3. naivAshriteShu guNadoSha vichAraNAsyAt------------------------ 5
>
> An asylum seeker's blemishes should not at all be analysed.
> �
> �
>
> 4. mArmikaH ko mara.ndAnAma.ntareNa madhuvrata.m----------- 5
>
> mArmikaH = versed in, familiar or acquainted with
>
> mara.nda = the nectar from flowers
>
> antareNa = by the difference
>
> Is this a partial sentence?
> �
> �
>
> I guess that it means something like,
>
> who is more well-versed than the bee in differentiating the nectar of
>
> various flowers?
>
> But can't see how that can come about from the sanskrit piece given.
> �
> �
>
> 5. ajAyuddhe R^iShi shrAddhe
>
> �prabhAte meghaDa.mbare
>
> �da.mpatyoH kalahechaiva
>
> �bahvAra.mbho laghukriyA---------------------------------------------10
> �
> �
>
> In sheep's fight, seer's death anniversary ritual, dawn's thunder and
>
> couple's quarrel as well, there is a lot of display/commotion,
>
> but little effect.
> �
> �
>
> 6. Shadja.m mayUro vadati gAvo R^iShabhAShiNaH
>
> ����������������������������������� ^R^iShabha-bhAShiNaH
> �
> �
>
> ajAvika.ntu gA.ndhAra.m krau.nchaH kvaNati madhyamam.
>
> puShpasAdhAraNakAle pikaH kUjati pa.nchamam
>
> dhaivata.m heShate vAjI niShAdam bR^i.mhate gajaH.. ---------20
> �
> �
>
> Peacock utters 'ShaDjaM' (sa); cows talk 'riShabhaM' (ri);
>
> a goat's sound is 'gAndhAraM' (ga); stork makes the sound of
>
> 'madhyamam' (ma). During the spring time, the cuckoo coos 'pa.nchamam' (pa)
>
> The horse neighs 'daivatam' (da); The elephant roars (<- for lack of a
>
> Better word) 'niShAdam' (ni)
> �
> �
>
> 7. maNishshANollIDhaH samaravijayI hetidaLito
>
> madakShINo nAgaH sharadi saritaH shyAnapulinAH
>
> kaLAsheShashchandraH suratamR^iditA bAlavanitA
>
> tanimna shobhante gaLitavibhavAshchArthiShu narAH ---- 20 + 30 + 5
> �
> �
>
> Saradi = In Sarat kAlam (oct - nov.)
>
> maNiH shAna+ullIDhaH
>
> maNiH = gem
>
> shAnaH = whetstone, touchstone
>
> ullIDhaH = ground , polished
>
> heti =� (missile) weapon, stroke, wound, impact
>
> daLitaH = pierced, torn asunder
>
> saritaH = river
>
> shyAna = frozen, cold
>
> pulinAH = beaches,
>
> surata = sporting, playful, delight in sexual intercourse
>
> mR^idita = pressed, squeezed, crushed, broken
>
> bAla-vanitA = young lady
>
> mada-kShINaH = low on virility (venom?)
>
> kalA-sheShaH chandraH = moon is only partially bright
>
> galita = dropped, oozed, trickling, waning (as the moon)
>
> vibhava = power, might, greatness, fame
>
> nimna = lowered
>
> shobhante = grandeur, shine
> �
> �
>
> During the winter season (specifically, Sarat kAlam)
>
> The gem is polished by being rubbed against the touchstone,� (maybe
>
> because gems are usually polished and cut into ornaments during winter
>
> season?)
>
> the victor is struct by weapon(???)
>
> The serpent is low on virility (venom?),
>
> The sandy beaches of the river are freezing cold
>
> The young lady is exhausted by engaging in lots of amorous sports
>
> The fame of some men has waned and their grandeur lowered by having to
>
> depend on others.
> �
> �
>
> The first and last pAdas didn't make much sense to me.
> �
> �
>
> -������ Sai.
> �
> �
>
> SAI�S COMMENTS ON THE LAST QUESTION
> �
> �
>
> Regarding this Sloka, after your explanation, I kind of get it. Still I
>
> can't understand how the Sloka can be made to mean this. I am trying to
>
> prosify the Sloka to get this meaning...
> �
> �
>
> "tanimna" - I don't know how to fit it into the following gadya rUpam:
>
> Maybe it is "te nimna". In that case,
>
> te nimna shobhante:
>
> �� ^^^^^ it should be nimnAH shobhante, or nimnAshshobhante
>
> (they all shine low):
>
> 1. shAnOllIDhaH maNiH, 2. heti-gaLitaH samaravijayI 3. madakShINaH
>
> nAgaH,
>
> 4. shyAnapulinaH saritaH, 5. suratamR^iditA bAlavanitA,
>
> ������������� ^-------^ both should be aH or AH together
>
> 6. arthiShu gaLita-vibhavAH narAH cha
>
> �� ^^^^^^^^^^^^^^^^^^^^^^^^
>
> If the above corrections are made, then it makes sense.
>
> The under-current throughout is "so what?". Beautiful, beautiful!
> �
> �
>
> The saptamI (arthiShu) in the last usage is why I love sanskrit so
>
> much.
>
> It is a beautiful way of expressing the thought. It literally means,
>
> "Those men who have their prosperity/wealth diminished
>
> in alm-seekers"
>
> ^^ (by ending up into the hands of)
> �
> �
>
> Excellent Sloka selection!
>
> - Sai.
> �
> �
> �
> �
>
> SUSHIL SHARMA�S ANSWERS
> �
> �
>
> Hi Vis,
> �
> �
>
> I had typed my answers to your Sanskrit Quiz#6 last night, but my Yahoo session got
> timed out
>
> and I lost the entire mail just before sending it. Here is my attempt once again.
> �
> �
>
> 1. na vAriNA shudhyatichA.ntarAtmA (5 pts.)
> �
> �
>
> ... and conscience or inner-soul (a.ntaraatmaa) is not cleansed by (bathing in or
> rinsing with)
>
> water.
> �
> �
>
> 2. svatora.njayanti shrotR^ichitta.m sa svara uchyate (5 pts.)
> �
> �
>
> What delights/entertains the listener's mind on its own (by itself or
> automatically), is called the musical note (svara). IMHO, the first word should have
> been "svatora.njayati" svara being singular.
> �
> �
>
> 3. naivAshriteShu guNadoSha vichAraNAsyAt (5 pts.)
> �
> �
>
> Not sure about this one. Here are two feeble attempts:
>
> � Virtue or vice of dependents must not be� deliberated upon (i.e. one should not
> discriminate
>
> � or withdraw support once offered to a dependent on discovering virtue or vice
> later).
>
> or
>
> � Virtue or vice (of any matter) must not be discussed with/among (one's) dependents
> (as their
>
> � opinions are bound to be biased).
> �
> �
>
> Also, shouldn't the last word be vichAraNIyAt?
> �
> �
>
> >
>
> 4. mArmikaH ko mara.ndAnAma.ntareNa madhuvrata.m (5 pts.)
> �
> �
>
> Who amongst the honeybees are qualified to discern the minute differences
> (maarmikaH) in nectars of various flowers? [madhuvrata means a honeybee but it also
> means one who does not consume madhu (vrata= fasting); bees are said to collect the
> honey without themselves partaking any of it; if they do not consume any madhu, how
> can they discern the qualities of nectar from various flowers?]
> �
> �
>
> Again, should the last word not be madhuvratA.m to denote the plural?
> �
> �
>
> 5. ajAyuddhe R^iShi shrAddhe
>
> ��� prabhAte meghaDa.mbare
>
> ��� da.mpatyoH kalahechaiva
>
> ��� bahvAra.mbho laghukriyA������ (10 pts.)
> �
> �
>
> There is a lot of fuss at start/setting-up and little real action, in goat fights (a
> lot of heavy breathing, loud noises, little real action), in the shraddha ceremony
> of R^ishis/munis (a lot of
>
> chanting and ceremony, very little or only symbolic real offerings), in thundering
> noises of morning cluds (they seldom bring rain despite all the thunder) and in the
> petty domestic quarrels of married couples (a lot of verbal exchanges, not much
> more). This is the Sanskrit equivalent of
>
> saying "much ado about nothing".
> �
> �
>
> �6. Shadja.m mayUro vadati gAvo R^iShabhAShiNaH
>
> ��� ajAvika.ntu gA.ndhAra.m krau.nchaH kvaNati madhyamam.
>
> ��� puShpasAdhAraNakAle pikaH kUjati pa.nchamam
>
> ��� dhaivata.m heShate vAjI niShAdam bR^i.mhate gajaH..-----(20 pts.)
> �
> �
>
> The peacock speaks in Shadaj (sa), the cows moo in R^iShabh (re), goats bleat in
> ga.ndhAr (ga),
>
> the krau.ncha birds croon in madhyam (ma), in spring season when there are flowers
> blossoming
>
> everywhere, the pika bird sings in pa.ncham (pa), the horse neighs in dhaivat (dha)
> and the elephant trumpets in niShAda (ni) musical note. The beauty of this verse
> lies in use of a distinct (and proper) word for the name of the sounds of each of
> these animals, in Sanksrit, and in somewhat logical comparison of their sounds to
> the notes of the Indian classical music scale.
> �
> �
>
> �7. maNishshANollIDhaH samaravijayI hetidaLito
>
> ��� madakShINo nAgaH sharadi saritaH shyAnapulinAH
>
> ��� kaLAsheShashchandraH suratamR^iditA bAlavanitA
>
> ��� tanimna shobhante gaLitavibhavAshchArthiShu narAH
> �
> �
>
> �(30 pts. for word for word meanings, and 20 pts. for� the general meaning of the
> verse. Bonus 5 points if� you guess the author
> �
> �
>
> This verse is from niitishataka of Bhartrihari.
>
> Here are word meanings:
>
> mani = precious gem, shANaH = jeweller's apparatus
>
> to grind or polish the raw gems, ullIdhah = ground or
>
> polished, samaravijayi = battle winner,
>
> heti = weapon/missile, dalitaH = injured/cut/torn,
>
> madakShINah = weakened/intoxicated after discharging
>
> the mada/dana.m secretions, nAgaH = elephant,
>
> sharadi = winter, saritA = river, shyAnapulinAH =
>
> whose banks are shallow for lack of water,
>
> kaLAsheShashchandraH = moon waned to the extent that
>
> only one one sixteenth part of it is bright and rest
>
> is dark, suratamR^iditA = tired/wearied after
>
> love-making, bAlavanitA = young bride, tanimna =
>
> by virtue of slenderness,� shobhante = are beautiful,
>
> are adorned, gaLitavibhavAH = whose wealth is gone
>
> (plural), ArthiShu = among seekers of monetary help
>
> (yaachakaaH), narAH = men
> �
> �
>
> Here is my interpretation of this verse:
>
> The precious gem that has been polished on the shANa, the winner of a battle after
> sustaining
>
> injuries, with cuts and wounds on his body, the elephant in an intoxicated or dizzi
> state after
>
> discharging the mada/daana secretions (it does not eat anything in that state, so is
> weakened),
>
> a river whose banks are shallow in winter for lack of water, the moon waned to a
> sliver of
>
> brightness in the last days of the dark fortnight, a young bride weary and tired
> after love-making,
>
> and men whose wealth is given away in charity to alms seekers, these all appear
> adorned or more
>
> beautiful in their slenderness! [The slenderness may otherwise be considered a
> blemish, but in these special circumstances, it is a virtue that adorns them.
> �
> �
>
> The Sanksrit quiz series is a good idea. Please
>
> keep it going.
> �
> �
>
> Thanks and regards,
> �
> �
>
> ...Vis Tekumalla
> [EMAIL PROTECTED]
>
> ---------------------------------
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> ****************************************
------------------------------
Message: 2
Date: Fri, 30 Jan 2004 06:15:00 -0800 (PST)
From: Vis Tekumalla <[EMAIL PROTECTED]>
Subject: [Sanskrit] Explanation of Q-4 by Mr. P.K. Ramakrishnan
To: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset="us-ascii"
Following is an explanation by Mr. P.K. Ramakrishnan of that lovely line in Q-4 in the
quiz. The guy who originally came up with that line must have been a "mArmikaH"
himself.
Quizz # 6 question 4.
4. mArmikaH ko mara.ndAnAma.ntareNa madhuvrata.m
After seeing the possible meanings given by members,
and going through the dictionary minutely, I venture
to give the word by word meaning and general meaning.
mArmikaH = who is familiar or aquainted with.
ko = kaH = who
mara.ndAnAm = of different honeys. (Maranda means
juice of flowers or honey and the honey produced
by each type of flower will taste differently).
See the plural employed here.
a.ntareNa = except or other than
madhuvrata.m = that lives only on honey i.e. the bee.
The practice of eating the same food is called vratam.
(e.g. khshiira-vrata means drinking only milk, or
neera-vrata drinking only water.)
Though the general meaning of this is bee, the use of
the word vrata indicates that because it lives only
on honey, it can differentiate the various types of
maranda produced from different flowers.)
Prose order -
madhuvrata.m a.ntareNa marandAnAm mArmikaH kaH?
And the meaning will be -
Who can distinguish the different types of honey
(produced from different flowers) other than the bee
who lives only on honey? (Meaning that only a bee can
find the difference)
First I thought that there may be some mistake
in quoting the sloka. Now I find that there is
no such mistake. It is one of finest I have learnt.
P.K.Ramakrishnan
...Vis Tekumalla
[EMAIL PROTECTED]
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Message: 3
Date: Fri, 30 Jan 2004 09:33:34 -0700
From: Sai <[EMAIL PROTECTED]>
Subject: Re: [Sanskrit] Explanation of Q-4 by Mr. P.K. Ramakrishnan
To: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
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Could somebody explain the meaning of 'tanimna'
which other word is it derived from, etc?
- Sai.
Vis Tekumalla uvaacha:
> Following is an explanation by Mr. P.K. Ramakrishnan of that lovely line in Q-4 in
> the quiz. The guy who originally came up with that line must have been a "mArmikaH"
> himself.
------------------------------
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