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Today's Topics:
1. Quiz # 8 Answers (Vis Tekumalla)
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Date: Sun, 15 Feb 2004 17:46:55 -0800 (PST)
From: Vis Tekumalla <[EMAIL PROTECTED]>
Subject: [Sanskrit] Quiz # 8 Answers
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ANSWERS FOR QUIZ # 8 - The answers are grouped together under each question.
Translate into Sanskrit the following sentence; doesn't need to be exact translation.
1. He is seriously ill.
sa Aturo jIvita sa.mshaye vartate. ---------------Vis Tekumalla
saH gaMbhIreNa asvasthaH asti ----------------Vikram Santurkar
saH atiiva (or balavat) asvasthaH --------------PK Ramakrishnan
Meanings for the following:
2. anarghamapi mANikyam hemAshrayamapekShate.
Even a priceless ruby depends on gold or needs the sponsorship of gold (to be set in
an ornament in order to be noticed and admired by others). The second part of this
saying is - "vinA Ashrayam na shobha.nte pa.nDitaH vanitAH latAH." Similarly, without
sponsorship and support, scholars, women, and creepers (vines) do not shine (do not
get noticed and admired by others). -----Vis Tekumalla
-----------------------------------------------------
anargham=in-valuable, priceless; api=eventhough; mANikyam= ruby,gemstone;
hema-Ashrayam=depends on gold; apekShate=requires, needs[as comparison]
The ruby eventhough in-valuable needs to depend on gold for comparison. -----Vikram
Santurkar
even though diamond is valueless(which cannot be priced) it requires the help of gold
to bring out its lusture-----PK Ramakrishnan
3. sukhArthIchet tyajedvidyA.m vidyArthIchet tyajet sukham.
sukhArthinaH kuto vidyA kuto vidyArthinaH sukham..
If you want comfort you may as well give up learning; (and) if you want to acquire
learning you better give up comfort(s). How can a comfort-seeker (ever) acquire
learning! (and) how can someone who wants to acquire learning (would even bother to)
enjoy comfort(s)! -----Vis Tekumalla
------------------------------------------------------
sukhArthI=one who seeks happiness; chet=if; tyajet=abandons; vidyA.m=knowledge;
vidyArthI=one who seeks knowledge; chet=if; tyajet=abandons; sukham=happiness;
sukhArthinaH=of the happiness seeker; kutaH=where is; vidyA=knowledge; kutaH=where is;
vidyArthinaH=of the knowledge seeker; sukham= happiness
If it is a happiness-seeker then he abandons knowledge, if it is a knowledge-seeker
then he abandons happiness. [Indeed] where is the happiness-seeker's knowledge and
where is the knowledge seeker's happiness? -----Vikram Santurkar
----------------------------------------------------------
A person desiorus of enjoyment must forgo learning. A person desirous of learning must
forgo enjoyment. How can one desirous of enjoyment get learning. How can one desirous
of learning aspire enjoyment ---- PK Ramakrishnan
4. shvashrUbhikShA nyAyam.
It is - acting silly to protect one's turf. The illustration for the nyAyam from
which it derives its name is - a sanyasin is at at the door shouting "bhavatI
bhikShA.m dehi," and the daughter-in-law of the house shouts with a louder voice, "go
away, not today, come tomorrow." The mother-in-law hears this and feels an urgent need
to show who is in charge. So she quickly shuffles behind the daughter-in-law and
elbowing her aside shouts at the poor guy with an even louder voice, "go away, not
today, come tomorrow." The sanyasin is confounded with the intensity of this
two-pronged attack and softly mutters to himself "shvashrUbhikshA nyAyam" and walks
out.------Vis Tekumalla
The maxim of begging [asking] from the mother-in-law. (context ?)---Vikram Santurkar
When a beggar comes to the front of a house, the daughter-in-law refuses to give him
anything and asks him to go. Observing this, the mother-in-law calls the beggar back
and tells him that the daughter-in-law has no authority to say no to him and that she
only has that authority. Afterwards, she tells him that he can't be given anything
and asks him to go. This logic is called mother-in-law's charity law.----PK
Ramakrishnan
5. yadi surabhim avApsyas tan mukhochChvAsagandha.m tava ratir
abhaviShyat puNDarIke kimasmin madhukR^it.
Oh bee! Had you discovered the sweet fragrance of her breath, would you have found
pleasure in this lotus?--------Vis Tekumalla
------------------------------------------------------------
yadi =if; surabhim = sweet-smelling; avApsyas = if it obtains, gets reaches [lrng
lakaara - conditional]; tat = that; mukha-uchChvAsa-gandha.m =one that has smell
exhaling from its mouth; tava = your; ratiH = pleasure, fondness, attachment;
abhaviShyat = if it is [lrng lakaara - conditional]; puNDarIke = in the white
lotus;kim = what; asmin = in that; madhukR^it = O bee
[anvaya]
madhukR^it yadi tava ratiH tat surabhim mukhochChvAsagandha.m avApsyas
kim asmin puNDarIke abhaviShyat
O bee, if it is your fondness to obtain that one which has sweet-smell exhaling from
it's mouth, then is it in this white lotus?--------Vikram Santurkar
------------------------------------------------------
(Here madhukR^it should be madhukara which appears in the first paada of the shloka.
However, madhukR^it is grammatically correct,)
Oh! Bee! if you had experienced the fragrant smell of the breath comimg out of her
mouth, why should you be attracted by this lotus.----PK Ramakrishnan
6. upoDharAgeNa vilolatAraka.m
tathA gR^ihItam shashinA nishAmukham.
yathA samasta.m timirA.mshuka.m tayA
puropi rAgAdgalita.m na lakShitam..
upoDha = increasing, stored up; rAgeNa = with redness/passion; vilola =
tremulous/winking; tAraka.m = eyed/starred; tathA = thus/so; gR^ihItam =
seized/grasped; shashinA = by moon; nishA = darkness; mukham = face/front part; yathA
= as; samasta.m = all of it, the whole thing; timira.m = darkness; a.mshuka.m =
gentle light/ upper or lower garment; tayA = her; puropi = in the east/even in the
front; rAgAd = by redness/passion; galita.m = melted/dropped/deprived of; na = not;
lakShitam = observed/noticed.
The moon with redness (passion) increased in size, has seized the winking-starred
(tremulous-eyed) front part (face) of the night in such a way that she, i.e., the
night, has not noticed all of the darkness (her whole garment) melted away in the east
(dropped in the front) because of the redness (her answering passion).
The objective of this verse is to tell us that the moon has risen in the east and
started melting the darkness of the night away. Its beauty is how that information is
conveyed. There is a direct route, and there is a scenic (salacious) route, both
employing the same words, and both routes take you where the poet wants you to go. The
slesha (double entendre) is in the routes, but not in the destination. ----------Vis
Tekumalla
--------------------------------------------------------------
upoDharAgeNa= with accumulated passion; vilolatAraka.m= trembling eye
tathA= and also; gR^ihItam= grabbed; shashinA= by the moon; nishAmukham= the beginning
of the night; yathA= just as; samasta.m= entire; timirA.mshuka.m= dark cloth; tayA= by
her; puropi= in earlier times also; rAgAt= from passions; galita.m= fallen; na=
not;lakShitam= paying attention
[rough translation]
Just as the dark beginning of the night is grabbed by the moon, in the same manner,
with accumulated passion, trembling eye, the dark cloth is grabbed by her, fallen from
passions lying un-attended. ----Vikram Santurkar
-------------------------------------------------------
As if by a large black cloth, the twilight with the trembling stars with
accumulated light, was caught by the moon and the city could not be seen having
lost the redness.-----PK Ramakrishnan
7. jADya.m hrImati gaNyate vrataruchau dambhaH shuchau kaitava.m
shure nirghR^iNatA munau vimatitA dainya.m priyAlApini.
tejasvinyavaliptatA mukharatA vaktaryashaktissthire
tatko nAma guNo bhavetsa guNinA.m yo durjanairnA~NkitaH..
Author: Bhartrihari - There is an error in the 2nd line - shure should be shUre.
Thanks Mr. Ramakrishnan for catching it.
jADya.m = idiocy/slow in the head; hrImati = in modest; gaNyate = they consider;
vrataruchau = in religious; dambhaH= hypocracy; shuchau = in ethical; kaitava.m =
deceit/roguery; shUre = in courageous; nirghR^iNatA = autocratic attitude; munau =
in sages; vimatitA = craziness/madness; dainya.m = weakness/feebleness; priyAlApini;
in pleasant talk; tejasvini = in dignified/noble; avaliptatA =
snobbishness/haughtiness; mukharatA = irrelevant noisy talk, bs; vaktari = in orator;
ashaktiH = weakness; sthire = in calm/stable people; tat = that, then; ko = what;
nAma; named; guNo = quality; bhavet = that will be manifested; saH = him, that;
guNinA.m = good people's; yo = those; durjanaiH = bad, crooked people; na = not;
a~NkitaH = criticized/derided
Wicked people interpret and deride - modesty in a person as idiocy, being religious
as hypocracy, ethical as roguery, valiant as autocratic attitude, sages' attitude
toward the world as craziness, pleasant talk as a sign of weakness, nobility as
snobbishness, an orator as someone who makes irrelevant noises, and calm/stable
demeanor in a person as a weakness. Then are there any manifestations of good
qualities in good people left unjudged or derided by wicked/crooked people?-------Vis
Tekumalla
-------------------------------------------------------------------------------
jADya.m =laziness; hrImati = modesty, bashfulness; gaNyate = counts; vrataruchau =
religious vows; dambhaH = deceit, pride; shuchau = pure, virtuous;kaitava.m =
gambling, deceit; shure = ? hurtful ?; nirghR^iNatA = by being cruel merciless; munau
= sages [2]; vimatitA = by difference of opinion; dainya.m = poverty; priyAlApini = ;
tejasvini-avaliptatA = by pride from brilliance; mukharatA = by abusive,
foul-mouthed; vaktaryashaktiH = ; sthire = situated in; tat = that; kaH = who; nAma =
name; guNaH = quality; bhavet = should be; saH = that; guNinA.m = of the qualities;
yaH = whatever; durjanaiH = by the bad persons; na = not; a~NkitaH = marked, stained
[rough translation]
The pure and virtuous sages count (list) laziness, bashfullness ... etc [negative
qualities.]
What should be the name of the one quality that is not stained by bad
persons?------Vikram Santurkar
-------------------------------------------------------------------------------
jAdyam should be jADyam = dullness; hrimati = on bashful person; gaNyate =
reckoned; vrataruchau = on those accustomed to vows; dambhaH = deception; shuchau = on
people of good conduct; kaitava.m = trick; shure should be shUre = on brave person;
nirghR^iNatA = not being compassionate; munau = on holy person; vimatitA =
nonunderstanding; dainya.m = not taking pity; priyAlApini = on those who speak
lovingly; tejasvini = on brilliant person; avaliptatA = arrogance; mukharatA =
ridiculing; vaktari = those who speak well; ashaktiH = not supporting; sthire = on
steadfast people; tat ko nAma guNaH = what that quality; bhavet = will be; saH= that;
guNina.m = of good men; yaH = what; durjanaiH = by bad people; na = not; a~NkitaH =
marked
General meaning -
If a person is endowed with the following qualities, is he not having the qualities
of a bad person
The dullness of a bashful person, deception in undertaking vows, though brave but
tricky, not compassionate on holymen, disliking those who speak lovingly, the
arrogance of a brilliant person, ridiculing those who speak well, not supportive of a
steadfast person (who takes a firm stand).
Author - BhartR^ihari.--------PK Ramakrishnan
This time I did not have enough time at my disposal. Since the deadline is 15th Feb.
I am hurrying. I am myself not satisfied with some of my answers. ----PK Ramakrishnan.
...Vis Tekumalla
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