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Today's Topics:
1. Hanuma leaping ocean (Desiraju Hanumanta Rao)
2. Regarding Quiz #9 (A.R. Srikrishnan)
----------------------------------------------------------------------
Message: 1
Date: Tue, 2 Mar 2004 18:28:30 -0800 (PST)
From: Desiraju Hanumanta Rao <[EMAIL PROTECTED]>
Subject: [Sanskrit] Hanuma leaping ocean
To: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset="us-ascii"
There is a quiz going on about Hanuma's leaping ocean for 8 or 12 times. May I know
wherefrom this info is taken, and on which occassions he crossed it.Is it according to
Valmiki Ramayana or from other source.
Desiraju Hanumanta Rao
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Message: 2
Date: Wed, 03 Mar 2004 09:38:27 +0530
From: "A.R. Srikrishnan" <[EMAIL PROTECTED]>
Subject: [Sanskrit] Regarding Quiz #9
To: [EMAIL PROTECTED]
Cc: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset=x-user-defined
Hello:
Just a couple of comments....
1. I think, saurilagne is correct. sauri is saturn (shani)
- the name derives as "son of suura" (suura and suurya both
mean sun).
2. 'pratyAsannAshcha rAjAnaH' : The version that I have
heard is 'atyAsannAshcha rAjAnaH' - Meaning, Kings who are
close to death (ie, the rulers who, due to old age or
illness, are not able to look after the Kingdom properly).
Thanks !
Srikrishnan
[EMAIL PROTECTED] wrote:
>
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> When replying, please edit your Subject line so it is more specific
> than "Re: Contents of sanskrit digest..."
>
> Today's Topics:
>
> 1. Re: Mahishasura Mardhini - Authorship (Sai)
> 2. udyogaparvam - sarga 14 - 6 (Sai Susarla)
> 3. Quiz 9 answers to be delayed (Vis Tekumalla)
> 4. Re: Mahishasura Mardhini - Authorship (A.R. Ramachandran)
> 5. udyogaparvam - sarga 14 - 7 (Sai Susarla)
> 6. answers to Quiz # 9 (Vis Tekumalla)
>
> ----------------------------------------------------------------------
>
> Message: 1
> Date: Fri, 27 Feb 2004 09:37:45 -0700
> From: Sai <[EMAIL PROTECTED]>
> Subject: Re: [Sanskrit] Mahishasura Mardhini - Authorship
> To: "A.R. Ramachandran" <[EMAIL PROTECTED]>
> Cc: [EMAIL PROTECTED]
> Message-ID: <[EMAIL PROTECTED]>
> Content-Type: text/plain; charset=us-ascii
>
> It is neither of them
> It is Ramakrishna kavi
>
> A.R. Ramachandran uvaacha:
> >
> > Dear Pandits,
> >
> > Can some clarify me about the authorship of Mahishasura Mardhini - Is it Adi
> > Sankara or Kalidasa?
> >
> > If we compare the ease with which Kalidasa deals with meters of different
> > variety (within the same piece) as in Shyamala Dandakam, it raises a doubt
> > (given the fact that Mahishasura Mardhini is written in the same metre
> > througout).
> >
> > But Adi Sankara is not known to have written a work without some reference
> > to Advaita and in Mahishasura Mardhini this is noticeably absent.
> >
> > Can someone clarify this please?
> >
> > Kind Regards, AR
> >
>
> ------------------------------
>
> Message: 2
> Date: Sun, 29 Feb 2004 07:30:01 -0800 (PST)
> From: [EMAIL PROTECTED] (Sai Susarla)
> Subject: [Sanskrit] udyogaparvam - sarga 14 - 6
> To: [EMAIL PROTECTED]
> Message-ID: <[EMAIL PROTECTED]>
>
> shlokaH 6
> samudra.n cha samAsAdya bahuyojanavistR^itam .
> AsasAda mahAdvIpaM nAnAdrumalatAvR^itam .. 6..\
>
> padavibhaagaH
> samudra.n cha samAsAdya bahuyojanavistR^itam .
> AsasAda mahAdvIpaM nAnAdrumalatAvR^itam ..
>
> anvayaH
> bahuyojanavistR^itam samudra.n cha samAsAdya
> nAnAdrumalatA AvR^itam mahAdvIpaM AsasAda.
>
> pratipadaarthaH
> bahu-yojana-vistR^itam=spread across many yojanas [1 yojana=approx 8 or 9
> miles];
> samudra.n=ocean;
> cha=and;
> samAsAdya=having crossed;
> nAnA-drumalata-AvR^itam=covered by varied type of trees;
> mahAdvIpaM=large island;
> AsasAda=approached, reached; [lit lakaara, parasmaipadi, 3rd person
> singular]
>
> anuvaadaH
> After having crossed the ocean spread across great distance, [they] reached
> a large island covered with variety of trees. [follows in the next]
>
> ------------------------------
>
> Message: 3
> Date: Sun, 29 Feb 2004 12:29:56 -0800 (PST)
> From: Vis Tekumalla <[EMAIL PROTECTED]>
> Subject: [Sanskrit] Quiz 9 answers to be delayed
> To: [EMAIL PROTECTED]
> Message-ID: <[EMAIL PROTECTED]>
> Content-Type: text/plain; charset="us-ascii"
>
> One participant requested an additional 2 days to answer the quiz. It has something
> to do with computer problems, combined with power cuts in Bangalore. I have no
> problem accommodating his request. Instead of posting the answers for Quiz 9 on
> March 1st, I will post them late March 2nd (India is about 10 hours ahead).
>
> ...Vis Tekumalla
> [EMAIL PROTECTED]
>
> ---------------------------------
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> ------------------------------
>
> Message: 4
> Date: Mon, 1 Mar 2004 04:34:58 +0100 (MET)
> From: "A.R. Ramachandran" <[EMAIL PROTECTED]>
> Subject: Re: [Sanskrit] Mahishasura Mardhini - Authorship
> To: [EMAIL PROTECTED]
> Message-ID: <[EMAIL PROTECTED]>
> Content-Type: text/plain; charset="us-ascii"
>
> Dear Sai,
>
> Thanks for the Info.
>
> Can we have more details about him? And the other works that he has written?
>
> Kind Regards, AR
>
> > It is neither of them
> > It is Ramakrishna kavi
> >
> > A.R. Ramachandran uvaacha:
> > >
> > > Dear Pandits,
> > >
> > > Can some clarify me about the authorship of Mahishasura Mardhini - Is it
> > Adi
> > > Sankara or Kalidasa?
> > >
> > > If we compare the ease with which Kalidasa deals with meters of
> > different
> > > variety (within the same piece) as in Shyamala Dandakam, it raises a
> > doubt
> > > (given the fact that Mahishasura Mardhini is written in the same metre
> > > througout).
> > >
> > > But Adi Sankara is not known to have written a work without some
> > reference
> > > to Advaita and in Mahishasura Mardhini this is noticeably absent.
> > >
> > > Can someone clarify this please?
> > >
> > > Kind Regards, AR
> > >
> > _______________________________________________
> > sanskrit mailing list
> > [EMAIL PROTECTED]
> > http://mailman.cs.utah.edu/mailman/listinfo/sanskrit
> >
>
> --
> __________________________
>
> Bloom Where You Are Planted
> __________________________
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> ------------------------------
>
> Message: 5
> Date: Mon, 1 Mar 2004 07:30:00 -0800 (PST)
> From: [EMAIL PROTECTED] (Sai Susarla)
> Subject: [Sanskrit] udyogaparvam - sarga 14 - 7
> To: [EMAIL PROTECTED]
> Message-ID: <[EMAIL PROTECTED]>
>
> shlokaH 7
> tatrApashyatsaro divyaM nAnAshakunibhirvR^itam .
> shatayojanavistIrNa.n tAvadevAyata.n shubham .. 7..\
>
> padavibhaagaH
> tatra apashyat saraH divyaM nAnAshakunibhiH vR^itam .
> shatayojanavistIrNa.n tAvat eva Ayata.n shubham ..
>
> anvayaH
> tatra shatayojanavistIrNa.n tAvat eva Ayata.n
> nAnAshakunibhiH vR^itam shubham divyaM saraH apashyat.
>
> pratipadaarthaH
> tatra=there;
> shata-yojana-vistIrNa.n=spread across hundreds of miles;
> tAvat=that much;
> eva=itself;
> Ayata.n=long, great;
> nAnAshakunibhiH=by variety of birds;
> vR^itam=covered;
> shubham=auspicious;
> divyaM=celestial;
> saraH=lake;
> apashyat=saw; [lang lakaara, parasmaipadi, 3rd person singular]
>
> anuvaadaH
> There she saw a divine and auspicous lake, which was 100 yojanas wide
> and long as well, covered with a variety of birds.
>
> ------------------------------
>
> Message: 6
> Date: Tue, 2 Mar 2004 10:43:28 -0800 (PST)
> From: Vis Tekumalla <[EMAIL PROTECTED]>
> Subject: [Sanskrit] answers to Quiz # 9
> To: [EMAIL PROTECTED]
> Cc: [EMAIL PROTECTED]
> Message-ID: <[EMAIL PROTECTED]>
> Content-Type: text/plain; charset="us-ascii"
>
> Skipped content of type multipart/alternative-------------- next part --------------
> Here are the answers I received for Quiz # 9.
>
> The first question asks for "crosses the ocean," not "jumps across" as
> Mr. Ramakrishnan answered (ullaMghayati).
>
> Now I have a doubt about my own answer to the question.
> For "eight times" I used "aShTavArAn" and everyone else used "aShTavAraM."
> Am I wrong?
>
> I have also received a comment that Hanuman actually crossed the ocean
> 12 times in Ramayana, not 8 times.
>
> Thanks everyone for catching the errors. However, I don't believe
> Mr. Ramakrishnan's correction of "sauri" to "shauri" in Q. 8 is correct.
> I checked the Apte online dictionary, and it is "sauri" for shani (Saturn),
> not shauri. However, his correction of "sauri lagneva" to "saurir lagneva"
> must be correct. Thanks.
>
> =============================================================
> 1. Translate: "In the Ramayana story, Hanuman crosses the ocean eight times."
>
> rAmAyaNe hanumAn aShTavArAn sAgar.m tarati - VIS TEKUMALLA
> __________________________________________________
> rAmAyaNe hanumAn aShTa-vAram samudra-pAraM karoti - SARADA SUSARLA
> __________________________________________________
> rAmAyana-kathAyAM hanumAn samudraM aShTa-vaaraM atikramati -VIKRAM SANTURKAR
> ___________________________________________________________
> raamaayaNakathaayaaM maarutiH vaaridhiM aSTavaaraM ullaMghayati.
> ---PK RAMAKRISHNAN
> =============================================================
>
> 2. svalpa.m sukha.m krodhaH.
>
> Anger is a small pleasure.
>
> This is a Sanskrit sentence that contains no verb. Other examples of
> such Sanskrit sentences (with no explicit or implied verb) I can think
> of are - "bAlaH saH," (he is a child) "kva rAmaH" (where is Rama?)
> --VIS TEKUMALLA
> ______________________________________________________
> krodhaH = anger; su+alpam = tiny, very little; sukham = happiness;
> Anger is very little happiness (literal meaning).
> Anger causes very little happiness.
> There seems to be something wrong with this sanskrit sentence.
> --SARADA SUSARLA
> ______________________________________________________
>
> svalpa.m=a little; sukha.m=happiness; krodhaH=anger
>
> Anger is little comfort.------------VIKRAM SANTURKAR
> _____________________________________________________
>
> A bit of anger is good.---PK RAMAKRISHNAN
> ==========================================================
>
> 3. kadaLIvandhyA nyAyam.
>
> This is used to draw a comparison between a person who has only one
> significant contribution in his life and lives the rest of his life
> off of that one contribution. That person is like a banana tree that
> bears fruit only once in its life. I have read somewhere that even
> Einstein was accused of being such a person, by no less than
> Oppenheimer, and that too while delivering his eulogy at Einstein's
> funeral. We all know that Oppenheimer was wrong.
> While it's true that Einstein had no significant scientific contribution
> after he moved to America, he had several contributions (not just one)
> while in Europe.---VIS TEKUMALLA
> __________________________________________________________
> vandhyA = barren, fruitless, woman who cannot bear children; kadaLI = banana;
> Meaning: useless like fruitless banana tree ???----SARADA SUSARLA
> __________________________________________________________
> kadaLI-vandhyA=deprived of plantains
> nyAyam =maxim
>
> The maxim - being deprived of plantains -----VIKRAM SATURKAR
> _____________________________________________________________
> A woman who gives birth only once is referred to
> as kadalIvandhyA, as a plantain puts forth
> a bunch of fruit only once in its life time.---PK RAMAKRISHNAN
> ===============================================================
> 4. gIta.m vAdya.ncha nR^itya.ncha tALahIna.m narAjate.
>
> Singing, instrument-playing, and dancing are not pleasing unless the
> (specified) rhythm is kept (by the performer).---VIS TEKUMALLA
> ______________________________________________________________
> gItam = song or lyrics, vocal music; vAdyam = instrumental music;
> nR^ityam = dance; cha = and; tALahInam = without the beat or rhythm;
> na rAjate = will not be pleasing, beautiful (na shobhate)
> vocal music, instrumental music and dance will not be pleasing or
> beautiful without the rythm (beat). -----SARADA SUSARLA
> _____________________________________________________________
> gIta.m=songs; vAdyam=music; cha=and; nR^ityam=dance; cha=and;
> tALahIna.m=to those not knowing beats [tempo]; na =not; rAjate=appear beautiful
>
> Song, music and dance does not appear beautiful to those without
> knowledge of tempo. ---VIKRAM SANTURKAR
> ______________________________________________________________
> A song, the sound from a musical instrument,
> and dance will not be pleasing without the beat of time.
> ----PK RAMAKRISHNAN
> ============================================================
>
> 5. ativR^iShTiranAvR^isShTiH shAlabhA mUShakAH shukAH.
> pratyAsannAshcha rAjAnaH ShaDetA ItayaH smR^itaH..
>
> Excessive rainfall, drought, locusts, rats, parrots, and (invasions by) neighboring
> kings (pratyAsannAshcha rAjAnaH) are considered (smR^itaH) the six seasonal
> calamities. How come those neighboring kings are included? In the olden days, kings
> in India used to go on their "digvijaya yatras" starting on Vijayadashami (sometime
> in October), and their fights used to cause a lot of problems for civilians. Also
> October-November was the favorite period for those Afghans to descend on the Punjab
> plains (and later to western UP) to pillage and plunder. Thus there was a seasonal
> aspect to it.
> (Whatever happened to all those parrots in India?) ---- VIS TEKUMALLA
> ____________________________________________________________
> ativR^isShTiH = in abundance; anAvR^isSHTiH = drought;
> shAlabhAH = moths, grass hoppers; mUShakAH = mice, rats; shukAH = parrots;
> pratyAsannAH = coming; rAjAnaH = Kings; ShaDetAH = these six;
> ItayaH = calamities; smR^itaH = remembered
>
> Too much rain, too little rain, the coming of moths, rats, parrots
> and kings these six are considered calamities. Moths, rats and parrots
> destroy crops by eating them away. But kings are a calamity because
> they are very difficult to please.---------SARADA SUSARLA
> __________________________________________________________________
> ativR^iShTiH = excessive rain; anAvR^isShTiH [typo here ??]
> anAvR^iShTiH = drought; shAlabhAH [typo here ??] shalabhAH = locusts;
> mUShakAH = rats; shukAH = parrots; pratyAsannAH = nearby, contiguous;
> cha = and; rAjAnaH = kings; ShaT =six; etAH = these; ItayaH = calamities
> of seasons; smR^itaH [typo here ??] smR^itAH = are known, remembered;
>
> Excessive rain, drought, locusts, rats, parrots and neighbouring kings,
> these six are known as the calamities of seasons.------------VIKRAM SANTURKAR
> ___________________________________________________________________
> Mistakes- (1) anAvR^isShTiH should be anAvR^iSTiH
> (2) shAlabhA should be shalabhA
> (3) smR^itaH should be smR^itAH
>
> Excessive rain, drought, locusts, rats, parrots,kings in contigous territories
> - these six are called calamities. ---PK RAMAKRISHNAN
> ===================================================================
>
> 6. priyavAkya pradAnena sarve tuShya.nti ja.ntavaH.
> tasmAttadeva vaktavya.m vachane kA daridratA..
>
> Pleasing words make all creatures happy. Therefore, only pleasing words
> should be uttered in communication. (Afterall) what dearth is there for
> words!---VIS TEKUMALLA
> ___________________________________________________________
> priyavAkya pradAnena = by giving the pleasing words (of others);
> sarve jantavaH = all creatures; tuShyanti = are happy or pleased;
> vachane daridratA kA = where is the poverty in words? (no limit to the dictionary or
> words);
> tasmAt = for that reason; tat+eva vaktavyam = that (pleasing words) only should be
> uttered.
>
> Pleasing words make all creatures happy. Hence only pleasing words should
> be uttered. Where is the poverty in speech?-----SARADA SUSARLA
> _____________________________________________________________
> priyavAkya-pradAnena = by the offering of sweet words; sarve = all;
> tuShya.nti = are pleased; ja.ntavaH = living beings, creatures;
> tasmAt = therefore; tat = that; eva = only; vaktavya.m = should be said;
> vachane = in speech; kA =why; daridratA = poverty, needy poor
>
> By the offering of sweet words, all living beings are pleased, therefore,
> that only should be said in speech, why be poor [in that]?---VIKRAM SANTURKAR
> ______________________________________________________________________
> All are happy by hearing pleasing words.Therefore, one should utter only
> pleasing words. Why should one be stingy in (agreeable) speach.
> ----PK RAMAKRISHNAN
> =======================================================================
>
> 7. sadhbhiH tu lIlayA prokta.m shilalikhitamakSharam.
> asadhbhiH shapathenokta.m jalelikhitamakSharam..
>
> Words of good people even if spoken in jest (in a casual mood) are as
> good as engraved in stone, (whereas) even vows taken by bad people are
> only as good as writing on water (vanish as soon as they are written).
> ----VIS TEKUMALLA
> _______________________________________________________________________
> sadbhiH = by good people; lIlayA pra+uktaM = casually uttered;
> shapathena uktam = uttered under oath;
>
> Words even casually uttered by good people are firm like the words set
> in stone- always fulfilled. Words uttered by bad people even under oath,
> are like those written on water - Never adhered to. -----SARADA SUSARLA
> _______________________________________________________________________
> sadhbhiH [Typo here ??] sadbhiH = by the virtuous persons; tu = indeed;
> lIlayA = by playfulness; prokta.m = said; shilalikhitam = in stone;
> akSharam = letters; asadhbhiH = by the non-virtuous; shapathen = by cursing;
> ukta.m =said; jalelikhitam = in water; akSharam = letters
>
> The words said by virtuous person with playfullness are written in stone,
> the words said by the non-virtuous with curses are written in water.
> ---VIKRAM SANTURKAR
> ______________________________________________________________________
> Mistakes -(1) sadhbiH should be sadbhiH
> (2) shilalikhitam should be shilAlikhitam.
> (3) asadhbiH should be asadbhiH
>
> Anything spoken even sportingly by good men is as firm as the writing
> chiselled on a stone. That affirmed by a bad person is as good as
> written on water.-----PK RAMAKRISHNAN
>
> ================================================================
>
> 8. dhane vyaye cha pAtALejAmitrechAShTame kuje
> kanyA bhartR^ivinAshAya bhartR^iH kanyA.m vinashati.
> jAmitre cha yadA sauri lagnevA hibuke.athavA
> navame dvAdashechaiva kujadoSha.m na vidyate..
>
> In Astrological parlance, when talking about places in horoscopes, the
> 12 houses are referred by their bhAvAs in the following order
> (counter-clockwise from the first house - lagna): (1) lagna; (2) dhana;
> (3) bhAtR^I; (4) mAtR^I; (5) putra; (6) shatR^I; (7) kaLatra; (8) AyuSh;
> (9) bhAgya; (10) rAjya; (11) lAbha; (12) vyaya. Thus when someone says
> that chandra (moon) is in kaLatra, it means that in that person's
> horoscope the Moon occupies the 7th house.
>
> The above listed names are based on the houses' bhAvAs, i.e., named after
> the most significant effect that house will have on a person's life. In
> addition, those houses also have their own discrete names. Three such
> discrete names appear in this shloka - pAtALa the 4th house; jAmitra -
> the 7th house, and hibuka - another name for the 4th house (to add to the confusion).
> If there is not enough confusion already, the same houses are sometimes
> referred to by their rAsi (zodiacal sign) names like mESha, vR^ishabha,
> mIna, tula, etc;
>
> Now the shloka. It talks about Kuja-dosham (a person with this problem
> is known as Manglik in the North) a scary and annoying thing for those
> who believe in it.
>
> dhane = in the 2nd house; vyaye = in the 12th house; cha = and;
> pAtAle = in the 4th house; jAmitre = in the 7th house; cha = and;
> aShTame = in the 8th house; kuje = kuja, MangaLa, the planet Mars;
> kanyA = unmarried woman, bride; bhartR^I = husband; vinashAya = for the destruction;
> bhartR^iH = bridegroom; kanyA.m = bride; vinashati = destroys, kills;
> jAmitre = in the 7th house; cha = and; yadA = when; sauri = shani, the planet Saturn;
> lagne = in the 1st house; iva = just like, seems to; hibuke = in the 4th house;
> athava = or; navame = in the 9th house; dvAdashe = in the 12th house;
> cha = and; iva = it seems; kujadoSha.m = the deficiency (the problem)
> caused by Mars's place in the horoscope; na = no, not; vidyate = there is.
>
> If Kuja (MangaLa, the planet Mars) occupies the 2nd, 12th, 4th, 7th, or
> the 8th house in a woman's horoscope, her husband will be dead (soon after marriage),
> and if a man's horoscope displays a similar position for Kuja, his bride
> will die (soon after marriage). If however, shani (the planet Saturn)
> occupies the 7th, 1st, 4th, 9th, or the 12th house (in the same horoscope),
> notwithstanding where Kuja is, there is no kuja-dosham in the chart
> (the deficiency/problem caused by Kuja's position is completely eliminated).
> This shani guy is not always bad:-)
>
> There is also another antidote for the ill effects of Kuja's one particular
> position in the horoscope. And that is:
>
> saptamasthoyadA bhaumo guruNa.ncha nirIkShita.m
> tadAtu sarvasaukhya.m syAnma.ngaLI doShanAshakR^it
>
> If the indicated kuja-doSham is due to Kuja's position in the
> 7th house, it is completely eliminated if that house is under guru's (Jupiter's)
> benevolent gaze in the person's chart. Then, notwithstanding Kuja's position
> in the 7th, that woman will enjoy her life fully and in all luxuries and
> always will be a sumangaLi (her husband will be alive as long as she is alive}.
>
> An aside. Astrology says it is quite possible for people with kujadosham
> to live normal lives. That is, if both the bride's and the groom's horoscopes
> have the same kujadosham problem they cancel each other's problem. See
> the following shloka:
>
> eva.m vidhe kuje sa.msthe vivAho na kadAchana |
> kArye vA guNabAhulye kuje vA tAdR^ishedvayoH ||
>
> Here is my disclaimer - this is all I know. I am sure there are many more
> exceptions in Astrology to the Kuja-dosham rule.------VIS TEKUMALLA
> ______________________________________________________________
>
> kuje pAtAle, jAmitre, aShTame cha, dhane vyaye, kanyA bhartR^ivinAshAya
> (bhavati), bhartR^iH kanyA.m vinAshati |yadA sauri jAmitre, lagne,
> hibuke athavA, navame, vA dvAdashe (asti), (tadA) kuja-doShaM na vidyate |
>
> kuja = born from the earth; the planet Mars; jAmitra = 7th lunar house;
> pAtAla = 4th house; aShTama = 8th house; hibuka = 4th lagna or house, same as pAtAla;
> dhane vyaye = in spending money; kanyA = bride; bhartR^ivinAshAya = for the fall or
> destruction of husband;
> bhartR^iH = husband; kanyAm vinashati = destroys the bride
> yadA sauri = when Saturn is (in); jAmitre = in 7th house; lagne vA = in 1st
> astronomical house;
> hibuke = in the 4th lagna or house (i.e. pAtAla); navame dvAdashe cha+eva =
> in ninth and twelth; kuja doSham = the ill-effect of kuja (planet Mars);
> na vidyate = not found.
>
> (If a marriage is performed) when Mars is in the 4th, 7th or 8th house,
> the bride destroys the groom or vice versa via huge expenditures. However,
> when saturn is in the 7th, 1st, 4th, 9th or 12th house, then Mars won't
> have a bad effect (on the marriage) (even if Mars is in 4, 7 or 8 ??)
> I might have thoroughly mis-interpreted the Sloka, so much that if somebody
> gets married with my interpretation they could get into a lot of trouble :-)
> The second half of the Sloka is tricky to prosify:
>
> jAmitre cha yadA sauri lagnevA hibuke.athavA
> navame dvAdashechaiva kujadoSha.m na vidyate..
>
> The meaning changes drastically based on how we prosify this. To whom are
> those 9th, 12th referring? My interpretation that they refer to sauri above
> seems plausible. To interpret sauri lagne as "in the Sun's lagna", it has
> to be saura-lagne, not "sauri lagne" Hence I used the "1st house" meaning
> of lagna.
> Since I have no clue about astrology, this is the best I could do.---SAI SUSARLA
> ________________________________________________________________________
>
> dhane= in wealth; vyaye= in spending; cha= and; pAtALe = in lower regions, world
> jAmitre = seventh house from the birth house [in astrology]; cha = and;
> aShTame = eight house; kuje = mars; kanyA = the wife;
> bhartR^ivinAshAya = for the purpose of destroying the husband;
> bhartR^iH = the husband; kanyA.m =the wife; vinashati = destroys;
> jAmitre = in the seventh house; cha = and; yadA = when; sauri = Saturn;
> lagne = birth - natal sun sign; vA = or; hibuke = ??; athavA = or; navame = ninth;
> dvAdashe = in twelveth; cha =and; va =also; kuja-doSha.m = the fault due to Mars;
> na =not; vidyate = is known
>
> When spending money and the seventh astrological house is weak and the
> planet mars is in the eight, the husband and wife destroy each other.
> When Saturn is in the seventh, or birth sign, also ninth or twelveth,
> the fault due to Mars is not ascribed.----VIKRAM SANTURKAR
> _____________________________________________________________________
> Mistakes - (1) The third paada should be - bhartuH kanyA vinashyati.
> (2) sauri lagnevA should be shaurirlagne vA
> (3) kujadoSha.m na vidyate should be kujadoSho na vidyate
>
> A bride having (in her horoscope)the planet Kuja (Mars) in the second,
> twelfth, tenth, seventh, or eighth (rasi from Lagna) will cause the death
> of her husband. (In the same way), if these posions be of the husband
> (with similarly placed Mars), the bride will die.
>
> If Saturn is in the seventh, in the ascendant (Lagna),
> fourth, ninqdth, or twelfth, then the malady of Mars
> (mentioned above) will not arise.
> =============================================================
> 9. tauryatrika.m tALahIna.m chAlayetpuruShAdhamaH.
> sapApI naraka.m ghoramAshu gachChati sAnvayaH..
>
> taurya is the sound that comes out of a musical instrument; trika.m means
> three things. So turya-trika.m can be interpreted as three things associated
> with music - singing, instrument-playing, and dancing.
>
> Thus, the shloka means: one in his singing, musical instrument-playing,
> or dancing, transgresses the rules of rhythm, he is the lowest human
> being (scum of the earth); he is a sinner; he will quickly go the worst
> hell there is, and he would drag his whole lineage (his ancestors) with
> him (to that hell). ----VIS TEKUMALLA
> _________________________________________________________________
>
> tUrya = musical instrument; taurya = coming from musical instrument;
> tauryatrikam = "triple symphony", gAnam, nAtyam, vAdyam: song, dance, and
> instrumental music; tALahInam = without rythm or beat or discipline;
> chAlayet = may play; puruShAdhamaH = lowest human being; saH pApI = he is a sinner;
> narakam = hell; ghoram = horrible; Ashu = quickly, immediately;
> gachChati = goes to; sa+anvayaH = in that order
>
> One who performs song, dance and instrumental music without rhythm is the lowest of
> human beings. He is a sinner and quickly goes to horrible hell.
> (Don't know how to incorporate anvayaH into the meaning).---SARADA SUSARLA
> _______________________________________________________________
>
> tauryatrika.m = the union of song, dance music; tALahIna.m = to those without
> knowledge of timing beats; chAlayet = conduct; puruShAdhamaH = very low or
> despicable men;
> sapApi = together with most sinful person; naraka.m = hell; ghoram = terrible,
> dangerous;
> Ashu = directly; gachChati =goes; sAnvayaH = hereditary, by nature.
>
> The despicable person [who is ignorant of timing beats] performs the
> trio of song, music and dance, together with other such sinners, goes
> directly to hell.-----VIKRAM SANTURKAR
> ______________________________________________________________________
> If a lowly person indulges in a combination of three
> (song, dance and instrumental music.) without the beat,
> that sinner will instantly go to horrible hell with his family.---PK RAMAKRISHNAN
>
> ==============================================================
>
> 10. anadhigatamanorathasya pUrvam
> shataguNiteva gatA mama triyAmA.
> yadi tu tava samAgame tathaiva
> prasarati subhru tataH kR^iti bhaveyam..
> (Name the author for a 10 point bonus)
>
> The author is Kalidasa.
>
> anadhigata = unfulfilled; manorathasya = desires; pUrvam = before;
> shataguNita = 100 timeS; iva = seemed like; gata = passed; mama = my;
> triyAma = three quarters of the night; yadi tu = if only; tava = your;
> samagame = in company; tathaiva = in a similar way; prasarati = passes;
> subhru = nice eyebrowed one; tataH = afterwards; kR^iti = satisfied with
> the direction /successful; bhaveyam = I will be
>
> Before I won my desire, the night passed for me as if multiplied by a
> hundred (it was excruciating). If only it (the night) could stretch like
> that when I am in your company, I should be satisfied, my fair one.
> ----VIS TEKUMALLA
> ______________________________________________________________________
>
> pUrvam anadhigata-manorathasya mama triyAmA shata-guNitA iva gatA subhru,
> yadi tu tava samAgame tathA eva prasarati, tataH kR^iti bhaveyam.
>
> pUrvam = before; anadhigata manorathasya = due to my unfulfilled desire;
> mama triyAmA = my night (containing 3 watches (9 hours));
> shataguNita+iva gatA = felt like 100 times longer;
> subhru = O! one with beautiful eye brows! yadi tu = if indeed;
> tava samAgame = in your company; prasarati = flows; tathA+eva = in the same way;
> tataH = from then on; bhaveyam = I will become; kR^iti = one who has attained
> an object or accomplished a purpose.
>
> Gist:
> Before (obtaining your company), due to my unfulfilled yearning, the night
> used to feel extremely long (due to agony). But if the same thing happens
> (i.e., nights were as long) when I am in your company, I couldn't be happier.
> Basically, he wants nights to be as long as they used to be before,
> when he is in her company.-------SARADA SUSARLA
> ______________________________________________________________
>
> anadhigata-manorathasya = of one who has un-controlled desires;
> pUrvam = earlier; at first; shataguNitA =increased 100 times; iva = just as;
> gatA = went away, gone; mama = my; triyAmA = the night; yadi = if; tu = indeed;
> tava = your; samAgame =in encountering, meeting, arrival;
> tathA-eva = in that manner; prasarati = going forward advancing, spreading;
> subhru = O lovely woman; tataH = then in that case;
> kR^iti [typo here ??] = kR^itI = one who is satisfied, successful;
> bhaveyam =I should be
>
> O lovely woman, just as the night spreads at first hundred fold, indeed
> in that manner if my feelings spreads at your arrival then in that case,
> I should be the satisfied one.----VIKRAM SANTURKAR
> _______________________________________________________________________
>
> Before attaining the object of my desire, my night (3-yaamaa) moves like
> 300-yaamaa (i.e.passes very slowly). I will be very hapy if that slow movemnt
> of night happens in union with you, Oh! Lovely Lady!
>
> Name of athour -pass.------PK RAMAKRISHNAN
>
>
>
>
>
> ------------------------------
>
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