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Today's Topics:
1. Meaning of dariid^Rshyate (A. R. Srikrishnan)
2. SiitaaraavaNa samvaada jharii - Introduction (peekayar)
3. Re: Kalidas - upama (Vis Tekumalla)
4. Re: Meaning of dariid^Rshyate (Ambujam Raman)
5. Re: SiitaaraavaNa samvaada jharii - Introduction (Ambujam Raman)
6. Re: Kalidas - upama (Ambujam Raman)
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Message: 1
Date: Wed, 22 Sep 2004 16:33:58 +0530
From: "A. R. Srikrishnan" <[EMAIL PROTECTED]>
Subject: [Sanskrit] Meaning of dariid^Rshyate
To: [EMAIL PROTECTED], [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
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========-------------------------------------
:
Is the following query (quoted below) -on the meaning of
dariid^Rshyate- answered ? If so, please ignore my note !
dariid^Rshyate is one word (not darii + d^Rshyate). The meaning is
"seen in plenty" or "seen repeatedly". This a special kind of formation
of dhaatu, to indicate an action either done repeatedly or done
excessively ("pauna.H-punye" / "bhR^ishaarThe").
Other examples:
1. dediipyate = shines exceedingly/keeps shining
2. pepiiyate = drinks a lot/drinks repeatedly (Ex: -in adjective-:
please recall "sajjana-Shadpadai-raharaha.H *pepiiyamaanam* " - in
giitaa-maahaatmyam (~ immensely sipped in (consumed) daily, by the
butterflies that are good people)).
Thanks !
Srikrishnan
>2. Help! (Ambujam Raman)
>Message: 2
>Date: Thu, 16 Sep 2004 18:29:23 -0400
>From: "Ambujam Raman" <[EMAIL PROTECTED]>
>Subject: [Sanskrit] Help!
>To: "sanskrit digest" <[EMAIL PROTECTED]>
>Message-ID:
> <[EMAIL PROTECTED]>
>Content-Type: text/plain; charset="iso-8859-1"
>
>While reading a certain write-up in sanskrit I came across the following sentence.
>
>saamprataM kathaasaahityasya gauravaM paashcaatyasaahityeShu nitaraamadhikam
>dariid^Rshyate
>
>Since this is sarala saMsk^Rtam the meaning is easy to infer, viz.,
>At this time the dignity of historical literature is seen well exceedingly in western
>literature.
>
>In fact I have guessed the over-all meaning since I did not know the meaning of
>'dariid^Rshyate' since the rest of the words are clear or can be referred in the
>dictionary.
>
>I could not find the word 'dariid^Rsh' in the dictionary though I know it is related
>to 'd^Rsh'. Is 'darii' a separate word (adjective) but which is not found in the
>dictionary. (The word 'darii' or 'dari' in the dictionary means cave, cavern or a
>valley. Nor can it be derived from 'dar' which means tearing or rending etc.,). Could
>one of you help with a simple explanation?
>
>Raman
>
> --------------------------------------------------------------------
>
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Message: 2
Date: Wed, 22 Sep 2004 05:55:37 -0700 (PDT)
From: peekayar <[EMAIL PROTECTED]>
Subject: [Sanskrit] SiitaaraavaNa samvaada jharii - Introduction
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SiitArAvaNa samvAda jharii - Introduction
Sri Sai suggested that I should post one verse
at a time and also give the meaning.
So the following verse is posted with meaning.
arthapuSTyavinaabhuutashabdachitraatidurghaTaa .
siitaaraavaNasaMvaadajhariiti grathyate kR^itiH ..
AwRpu�(ivna�UtzBdic�ait�"Rqa,
sItarav[s<vadHrIit �Wyte k�it>.
arthapuSTi = with enlarged meanings
avinaabhUta = never before
shabdachitra = variety of words
atidurghataa = very difficult
siitaaraavaNa-samvaada-jharii = series of
conversation between Sita and Ravana
iti = named
grathyate = being composed
kR^itiH = the composition
(Meaning is clear. Some grammatical peculiarity. granth verb drops M in grathyate -
�granthateH karmNi laT� )
anuSTubh meter.
P.K.Ramakrishnan
22nd sep. 2004
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Message: 3
Date: Wed, 22 Sep 2004 06:03:15 -0700 (PDT)
From: Vis Tekumalla <[EMAIL PROTECTED]>
Subject: Re: [Sanskrit] Kalidas - upama
To: [EMAIL PROTECTED], [EMAIL PROTECTED]
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All I knew was Kalidasa, Raghuvamsha, bhuu, and aas. The actual verse was retrieved
and posted by Ambujam Raman.
Desiraju Hanumanta Rao <[EMAIL PROTECTED]> wrote:Recently Vishvam quoted Kalidas's
Raghuvamsha, verse 58, 12th sarga - sa hatvaa vaalinam... and asked for details of
similie. Here is some info:-
The root 'aas' is removed and 'bhuu' is established according to 'aasterbhuuH'
principle, and according to 'aadesha' but not as per 'aagama'. Where 'aagama' is the
arrival of something without uprooting the existing pattern, while 'aadesha' is
transformation of existing thing, along with some usurpation of existing factors also,
like 'aas' becming 'bhuu' and 'bhuu' becoming 'babhuuva' and the like.
It is therefore said - shatruvat aadeshaH, mitravat aagamaH -
Sugreeva has come similar to aadesha, imposing himself upon the existing pattern,
usurping Vali's, kingdom, riches, even wife Tara. So his entry is - shatru vat
aadeshaH -
The gist of that verse:
The warrior having killed Vali established Sugreeva in his place, which had been
longed after for a long time, just as an 'aadesha' [substitute, another word of
similar import] is put in the place of a root. - K M Joglekar.
dhrao
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...Vis Tekumalla
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Message: 4
Date: Wed, 22 Sep 2004 11:00:06 -0400
From: "Ambujam Raman" <[EMAIL PROTECTED]>
Subject: [Sanskrit] Re: Meaning of dariid^Rshyate
To: "A. R. Srikrishnan" <[EMAIL PROTECTED]>, <[EMAIL PROTECTED]>
Message-ID:
<[EMAIL PROTECTED]>
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dhanyavaad ARSji:
Dr. Rao had also graciously privately clarified the usage. It is nice that everyone
benefit from these clarifications.
The formation of Frequentatives ('ya^Nanta') is quite complicated grammatically. The
general rule is to reduplicate, guNate, add 'ya' and apply aatmanepada terminations
(parasmaipada frequentatives are mostly vedic). So I would guess for 'd^Rish' (to see)
the replicated frequentative would be 'ded^Rishyate' and not 'dariid^Rishyate'!
It will be nice if the grammatical rules as well as the niceties of usage are
elucidated by one of you guys for the benefit of all of us.
bhavadiiya
Raman
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Message: 5
Date: Wed, 22 Sep 2004 12:06:04 -0400
From: "Ambujam Raman" <[EMAIL PROTECTED]>
Subject: Re: [Sanskrit] SiitaaraavaNa samvaada jharii - Introduction
To: "peekayar" <[EMAIL PROTECTED]>, <[EMAIL PROTECTED]>
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priya PKRji:
It is great you are undertaking to post the verses of SiitArAvaNa samvAda jharii with
word by word meanings. May I offer one suggestion. It will benefit enormously if the
word derivation and grammatical structure of the words are also presented.
For example for the first one you presented, as follows:
arthapuSTyavinaabhuutashabdachitraatidurghaTaa .
siitaaraavaNasaMvaadajhariiti grathyate kR^itiH ..
After dissolving sandhi
arthapuShTi avinaabhuuta shabdacitra atidurghaTaa
siitaa raavaNa saMvaada jhari iti grathyate kR^itiH ||
arthapuSTi = (arthena puShTi (tridiiya tatpuruSha)) with meanings enlarged
avinaabhUta = ( na + vinaa (avyaya) +bhUta) = not without existed = never existed
shabdacitra = (citraaNaaM shabdaaH (ShaShti tatpuruSha)) Words of a variety.
atidugataa (??) = very difficult to reach(??)
etc etc.,
and finally the meaning in summary.
Such a presentation will permit an understanding of the grammar and word formation
along with an understanding of the shloka.
Am I right Saiji?
punardhanyavaad
Raman
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Message: 6
Date: Wed, 22 Sep 2004 12:14:36 -0400
From: "Ambujam Raman" <[EMAIL PROTECTED]>
Subject: Re: [Sanskrit] Kalidas - upama
To: <[EMAIL PROTECTED]>, <[EMAIL PROTECTED]>
Message-ID:
<[EMAIL PROTECTED]>
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shatruvat aadeshaH, mitravat aagamaH
aadesha is a grammatical term appropriate in this context. Is 'aagama' also a
grammatical term? And if so what is the interpretation?
Raman
----- Original Message -----
From: Desiraju Hanumanta Rao
To: [EMAIL PROTECTED]
Sent: Wednesday, September 22, 2004 12:16 AM
Subject: [Sanskrit] Kalidas - upama
Recently Vishvam quoted Kalidas's Raghuvamsha, verse 58, 12th sarga - sa hatvaa
vaalinam... and asked for details of similie. Here is some info:-
The root 'aas' is removed and 'bhuu' is established according to 'aasterbhuuH'
principle, and according to 'aadesha' but not as per 'aagama'. Where 'aagama' is the
arrival of something without uprooting the existing pattern, while 'aadesha' is
transformation of existing thing, along with some usurpation of existing factors also,
like 'aas' becming 'bhuu' and 'bhuu' becoming 'babhuuva' and the like.
It is therefore said - shatruvat aadeshaH, mitravat aagamaH -
Sugreeva has come similar to aadesha, imposing himself upon the existing pattern,
usurping Vali's, kingdom, riches, even wife Tara. So his entry is - shatru vat
aadeshaH -
The gist of that verse:
The warrior having killed Vali established Sugreeva in his place, which had been
longed after for a long time, just as an 'aadesha' [substitute, another word of
similar import] is put in the place of a root. - K M Joglekar.
dhrao
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End of sanskrit Digest, Vol 18, Issue 32
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