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Today's Topics:
1. parokshhe liT (Jay Vaidya)
2. On mAgha (peekayar)
3. Valmiki Ramayana in Devanagari (Desiraju Hanumanta Rao)
4. Re: On mAgha (Phillip Ernest)
5. Re: On mAgha (Vis Tekumalla)
6. Re: On mAgha (peekayar)
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Message: 1
Date: Tue, 25 May 2004 14:28:22 -0700 (PDT)
From: Jay Vaidya <[EMAIL PROTECTED]>
Subject: [Sanskrit] parokshhe liT
To: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset=us-ascii
"bahu jagada purastAd"ityAdi charaNaM bahusha
uddhR^itaM parokshhabhUtasya arthavivaraNaprasaMge |
mattatvAd parokshhapraJNo vaktA tatra prasaMge
nAstivaditi mantavyaH | tasmAchcha bravIti
AkhyAtR^ivat "kila"= " iti ha" iti | kila aitihye, ata
eva "pA .3 . 2. 115. parokshhe liT" iti mallinAthaH |
anyathA vaktR^iNAM svakR^itau nityAparokshhatvAd
uttamapurushhe liTpratyayAnAM upadesho vyartha eva
syAt | na chakAra sUtrakAraH kiMchidapi
vyarthopadeshaM |
dhanaMjayaH
______________________________________________________
The verse "bahu jagada purastAt" is often used as an
example in the context of explaining the meaning of
the parokshhabUta (not-witnessed-past) tense. The
speaker was intoxicated in that situation and with the
mind not a witness, it should be considered that the
speaker was as though absent. It is for that reason
that the speaker, as though a storyteller, uses "kila"
= "iti ha" = "so it was" . "kila" is in the sense of
"iti ha", and hence the not-witnessed-past liT forms
are used, says mallinAtha, quoting pANini 3.2.115.
Otherwise, by the fact that speakers are always
witness to their deeds, the listing of liT endings for
the first person would be unnecessary. But the
sUtrakAra has written no unnecessary rules whatsoever.
dhanaMjayaH
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Message: 2
Date: Tue, 25 May 2004 21:34:30 -0700 (PDT)
From: peekayar <[EMAIL PROTECTED]>
Subject: [Sanskrit] On mAgha
To: sanskrit digest <[EMAIL PROTECTED]>
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset="us-ascii"
But the verse I cited is shishupAlavadha
verse (11-36) vis tekumalla
There is a saying -
navasarge gate mAghe
navashabdo na vidyate.
(shishupAlavadha is also called mAgha
because mAgha is its authour)
Meaning -
If one completes the nine sargas (cantos)
of mAgha he will not come across any new word. Probably the sargas after the 9th deal
with the
usages of words. For example "parokSe lit"
PKR
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Message: 3
Date: Tue, 25 May 2004 22:18:34 -0700 (PDT)
From: Desiraju Hanumanta Rao <[EMAIL PROTECTED]>
Subject: [Sanskrit] Valmiki Ramayana in Devanagari
To: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
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Dear Sanskritiians,
Our friend Leo Tikhomirov of Russia has prepared whole of Valmiki Ramayana in a
Devanagari font he devised, and made it available to us as a handy book. This is based
on Critical Edn of Toku Naga, and came to us thru Sanskrit documents site. If any of
you wish to have whole document you may please try at any of these links. The font he
devised is named as xdvng3, and it is made available in those zips of you download for
text. You have to instal it exclusively for seeing this edn.
These are downloading at Hyd India. Pl tell if they are not accessible elsewhere.
============================================
self-extracting arch in txt format (~564kb)
www.lila123.newmail.ru/holy/ramayana_all_txt.exe
self-extracting arch in word 97 format (~743kb)
www.lila123.newmail.ru/holy/ramayana_all_word97.exe
in zip (~816kb)
www.lila123.newmail.ru/holy/ramayana_all_txt.zip
output in pdf (Acrobat 3) from word 97:
www.lila123.newmail.ru/holy/1_balakanda.pdf
www.lila123.newmail.ru/holy/2_ayodhyakanda.pdf
www.lila123.newmail.ru/holy/3_aranyakanda.pdf
www.lila123.newmail.ru/holy/4_kishkindhakanda.pdf
www.lila123.newmail.ru/holy/5_sundarakanda.pdf
www.lila123.newmail.ru/holy/6_yuddhakanda.pdf
www.lila123.newmail.ru/holy/7_uttarakanda.pdf
===================================================
Xdvng3 should work in unicode (Word, InDesign) and non-unicode (Quark, Notepad).
===================================================
Sai may pl look at these urls and confirm downladability to me or to Nandu, so that
Leo Tikhomirov will be inforemd acordingly.
desiraju hanumanta rao
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Message: 4
Date: Wed, 26 May 2004 09:00:40 -0400
From: Phillip Ernest <[EMAIL PROTECTED]>
Subject: Re: [Sanskrit] On mAgha
To: peekayar <[EMAIL PROTECTED]>
Cc: sanskrit digest <[EMAIL PROTECTED]>
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset=US-ASCII
Quoting peekayar <[EMAIL PROTECTED]>:
> If one completes the nine sargas (cantos)
> of mAgha he will not come across any new word. Probably the sargas after the
> 9th deal with the
> usages of words. For example "parokSe lit"
Is there any way of knowing which mahakavyas were written for grammatical
instruction? Are any of them identified as 'grammatical kavyas' by ancient
critics, or do we jsut know that some of them were written for this didactic
purpose, but not know which ones? And what was the opinion of ancient critics
on this practice? Were such didactic kavyas seen as in any way inferior
to 'straight' ones written without any such didactic purpose? Is the notion of
the 'decadence' of the late mahakavyas, with their amazing grammatical and
formal gymnastics, purely a modern one, or did ancient critics also distinguish
between authentic inspiration and gravitas, and mere trivial wordplay?
Phillip
------------------------------
Message: 5
Date: Wed, 26 May 2004 06:36:14 -0700 (PDT)
From: Vis Tekumalla <[EMAIL PROTECTED]>
Subject: Re: [Sanskrit] On mAgha
To: Phillip Ernest <[EMAIL PROTECTED]>, peekayar
<[EMAIL PROTECTED]>
Cc: sanskrit digest <[EMAIL PROTECTED]>
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset="us-ascii"
Based on the "upamA kAlidasasya......mAghe santi trayo guNAH," mAgha obviously did not
set out to compose shishupAlavadha purely for grammatical purposes.
Also, is "parokShe liT" a phrase used by mAgha? I thought it's a grammatical rule that
existed before mAgha which Mallinatha illuminated in his commentary on that "bahu
jagada...." verse in which the application of that rule is inherent/embedded/buried.
Also, as for coining new words, I 've read before that Bhavabhuti coined a few and
used them with beautiful effectiveness in Malati-Madhava (for example, "mAnavata" or
human qualities, human-ness, or what makes a human beings different from an animals -
was coined by Bhavabhuti).
Phillip Ernest <[EMAIL PROTECTED]> wrote:
Quoting peekayar
:
> If one completes the nine sargas (cantos)
> of mAgha he will not come across any new word. Probably the sargas after the
> 9th deal with the
> usages of words. For example "parokSe lit"
Is there any way of knowing which mahakavyas were written for grammatical
instruction? Are any of them identified as 'grammatical kavyas' by ancient
critics, or do we jsut know that some of them were written for this didactic
purpose, but not know which ones? And what was the opinion of ancient critics
on this practice? Were such didactic kavyas seen as in any way inferior
to 'straight' ones written without any such didactic purpose? Is the notion of
the 'decadence' of the late mahakavyas, with their amazing grammatical and
formal gymnastics, purely a modern one, or did ancient critics also distinguish
between authentic inspiration and gravitas, and mere trivial wordplay?
Phillip
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...Vis Tekumalla
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Message: 6
Date: Wed, 26 May 2004 06:48:28 -0700 (PDT)
From: peekayar <[EMAIL PROTECTED]>
Subject: Re: [Sanskrit] On mAgha
To: sanskrit digest <[EMAIL PROTECTED]>
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset="us-ascii"
I can mention some of these and there may be many more.
bhattikavya - this composition is gives examples of verb formations from dhaatus or
roots. I have not seen the entire book but I shall quote one shloka -
aayaati yaati punareva jalaM prayaati padmaa~NkuraaNi vichinoti dhunoti pakSaM.
unmattavad bhramati kuujati mandamandaM kaantaaviyogavidhuro nishi chakravaakaH..
Another from Kavirahasya with the same purpose -
dhuunoti chaMpakavanaani dhunotyashokaM chuutaM dhunaati dhuvati sphuTitaatimuktaM.
vaayurvidhuunayati chaMpakapuSpareNuM tatkaanane dhavati chandanama~njariishcha
There is a kavya called raama-kriSNa-vilomakaavya.
In one paadam if one read from right to left it will narrate Rama's story and if we
read the same from right to left it will narrate Krishna's story.
But these do not come under the category of Mahakavyas.
PKR
Phillip Ernest <[EMAIL PROTECTED]> wrote:
Quoting peekayar
:
> If one completes the nine sargas (cantos)
> of mAgha he will not come across any new word. Probably the sargas after the
> 9th deal with the
> usages of words. For example "parokSe lit"
Is there any way of knowing which mahakavyas were written for grammatical
instruction? Are any of them identified as 'grammatical kavyas' by ancient
critics, or do we jsut know that some of them were written for this didactic
purpose, but not know which ones? And what was the opinion of ancient critics
on this practice? Were such didactic kavyas seen as in any way inferior
to 'straight' ones written without any such didactic purpose? Is the notion of
the 'decadence' of the late mahakavyas, with their amazing grammatical and
formal gymnastics, purely a modern one, or did ancient critics also distinguish
between authentic inspiration and gravitas, and mere trivial wordplay?
Phillip
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