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Today's Topics:

   1. Re: [L1] Request to analyze a verb (Jay Vaidya)
   2. Re: sanskrit Digest, Vol 53,      Issue 7 Topic 13. No. Meaning of
      the word "SAradA" (Shyam  Subramanian) (Sarma G.A.S.)
   3. Re: [L1] Request to analyze a verb (Phillip Ernest)
   4. Re: sanskrit Digest, Vol 53,      Issue 10 Request to Analize a
      verb - (hn bhat)
   5. Re: [L1] Request to analyze a verb (Vasuvaj .)
   6. Mantra yoga Samhita Online (Guru deva dasi)
   7. Mantra yoga Samhita Online (Guru deva dasi)
   8. Re: kALidAsa daSaSlokI stuti: Sloka 1 - quiz (hnbha...@gmail.com)
   9. definition of the word Mantra (Guru deva dasi)
  10. Re: Editing the relevant part of text while sending reply
      (K.N.RAMESH)
  11. kALidAsa daSaSlokI stuti: (Desiraju Hanumanta Rao)
  12. Vedic literature in Sanskrit (K.N.RAMESH)
  13. Re: sanskrit Digest, Vol 53, Issue 10 Sharada ,   the meaning
      (hn bhat)
  14. Help on meanings of a shloka (K.N.RAMESH)


----------------------------------------------------------------------

Message: 1
Date: Wed, 23 Sep 2009 13:56:45 -0700 (PDT)
From: Jay Vaidya <deejayvai...@yahoo.com>
Subject: Re: [Sanskrit] [L1] Request to analyze a verb
To: sanskrit@cs.utah.edu
Message-ID: <409489.93999...@web37903.mail.mud.yahoo.com>
Content-Type: text/plain; charset="us-ascii"

Pankaj gupta writes:

> Can you then recommend some book that follows 
> the Sanskrit schema of categorization etc. more 
> or less, but is still in English? 

> Are their any comments on Monier William's 
> elementary grammar.
I would suggest you take up the laghukaumudI - an English translation (by James 
R Ballantyne) is available for free at :
http: // 
books.google.com 
/books?id=iy62WP9E9AQC&dq=laghu+kaumudi&source=gbs_navlinks_s
(Please remove the spaces and line breaks.

Also one of our esteemed list members is also writing a series on the 
laghukaumudI.

Sorry - I have not read a basic "small" English book with traditional saMskRta 
terminology. Others may have.

I don't know anything regarding Monier-Williams elementary grammar. I found a 
grammar book by Monier-Williams with the following title on Google Books:
"A practical grammar of the Sanskrit language: arranged with reference to the 
classical languages of Europe for the use of English Students"
http: // books.google.com 
/books?id=LSUYAAAAYAAJ&source=gbs_navlinks_s

This is a wonderful book for the intended audience - those English-speaking 
students already familiar with the classical languages of Europe. 

Dhananjay



      
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Message: 2
Date: Wed, 23 Sep 2009 04:11:34 -0700 (PDT)
From: "Sarma G.A.S." <gassa...@yahoo.com>
Subject: Re: [Sanskrit] sanskrit Digest, Vol 53,        Issue 7 Topic 13. No.
        Meaning of the word "SAradA" (Shyam     Subramanian)
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <421548.64708...@web32504.mail.mud.yahoo.com>
Content-Type: text/plain; charset="utf-8"

According to encyclopedia of hinduism, Panini used Sarada with the meaning 
'new'. (Sutra VI.2.9)

Rgds




________________________________
From: hn bhat <hnbha...@gmail.com>
To: sanskrit@cs.utah.edu
Sent: Wednesday, 23 September, 2009 15:22:30
Subject: Re: [Sanskrit] sanskrit Digest, Vol 53, Issue 7 Topic 13. No. Meaning 
of the word "SAradA" (Shyam Subramanian)



Dear Subrahmaniam,
The
word ??rada is a case of polysemy though
etymologically derived from  ?arad giving meaning related to,
or produced in autumn season ?arad. In its extended usage, it is used in
respect of a tree or flower of saptaparna and also used in the sense of a dull
witted man. Also it is used to denote fresh one or newly appearing. pratyagre
'pratibhe ca ??rada. Amara and other lexicons. It is used to denote lotus
also according to Vaijayanti (7.5.86). Now, coming to the word in
the feminine gender, it should be have normally the form ??rad?
. ??rad?
as the name of the Goddess of learning, it is not noted in any of the
lexicons.  But the lexicon ?abd?r?ava gives the derivation from secondary
suffix ac from the word ??rada, meaning lotus, making the secondary derived 
word to
give meaning like: one who is having the white lotus (as her seat) "??radam
= ?vetapadmam, ?sanatay? asy?? astiti". This derivation is in accordance
with the popular description of the Goddess of learning ??rad?, as available in 
the verses:
 
y? kundendutu??rah?radhaval? y? ?ubhravastr?nvit?/
y? v??? varada??itakar? y? ?vetapadm?san?/
(Who is white
complexioned like the flower of kunda, snow, and garland (of pearls) wearing 
white clothes,
whose arms is
adorned with the glorus staff of the  Instrument Veena, and who is seated in 
white lotus.
... .... etc.
 
and
caturmukha-mukh??bhojavanaha?sa-vadh?rmama 
m?nase
ramat?? nitya? sarva??kl? sarasvat?//
(The
white complexioned Sarasvat? may reside in my mind (as in the lake of m?nasa
abinding in lotuses) who is the swan swarming through the grove of lotus-like
faces (four faces of Brahma) of the four-faced Brahma.)
as described by Dandin.
And, considering the above
verses, all the thing we can grasp, the goddess stands purity or whiteness
without any blemishes of knowledge or learning, sircastically remarked by a
South Indian Poetess Vijjik?:
n?lotpala-dala-?y?m?? vijjik??
m?maj?nat? 
v?thaiva da??in?
prokt? sarva?ukl? sarasvat?//
 (Without
knowing me having dark complexion comparable to the blue lilly, Da??in has
falsely said that the goddess of learning is wholly white (sarva?ukl?). ) 
This
much information I can gather off hand, without going into deeper texts of
Purana-s. One may be able to find the sources also to the legend that She is
the daughter (of the Creator) spouse of Brahma, the creator God and the like. I
am not sure of it. 
 
In the case of ??rad?+amb?, there is no etymological ambiguity in meaning 
Mother  Goddess in the form of ??rad?(the Goddess of Learning) as
established by Sri Sankara in Sringeri, .
one of the four seats of learning, (Called Sarada Peetha-s), Kashmira, Puri,
Dvaraka and southern one is Sringeri. The specific peetha-s are not finalized,
but a discussion on the topic an be found in the comments in this page:
http://satyameva-jayate.org/2009/08/11/sharda-tirth/



      
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Message: 3
Date: Thu, 24 Sep 2009 11:24:00 +0900
From: Phillip Ernest <phillip.ern...@utoronto.ca>
Subject: Re: [Sanskrit] [L1] Request to analyze a verb
To: sanskrit@cs.utah.edu
Message-ID: <20090924112400.hgxg9g99b4ckw...@webmail.utoronto.ca>
Content-Type: text/plain;       charset=ISO-8859-1;     DelSp="Yes";
        format="flowed"

Quoting Pankaj Gupta <pankaj.gu...@tower-research.com>:

> Can you then recommend some book that follows the Sanskrit schema of
> categorization etc. more or less, but is still in English?

Robert and Sally Goldman's grammar; it has a Sanskrit name which I forget.

Phillip
Pune


------------------------------

Message: 4
Date: Thu, 24 Sep 2009 08:13:20 +0530
From: hn bhat <hnbha...@gmail.com>
Subject: Re: [Sanskrit] sanskrit Digest, Vol 53,        Issue 10 Request to
        Analize a verb -
To: sanskrit@cs.utah.edu
Message-ID:
        <b1ef99310909231943p2b0e1819y1e2e128981bcf...@mail.gmail.com>
Content-Type: text/plain; charset="iso-8859-1"

Just for my curiosity - what are the English/Latin terms for

apahR^itA (is it past passive participle, feminine form, nominative
case singular?)

avekShatA (is it

 present active voice, non-nominative subordinate clause participle
form, masculine instrumental case, singular?)


> Isn't it dreadful to call "tR^itIyA" the "instrumental case" - it can stand 
> for either the "agent of passive verbs" or the "instument of any verb" in 
> different contexts?

As the member has curiously raised the question, I think I could
contribute something to the discussion already discussed. I think
there is nothing to wonder as it depends on from which direction you
approach the Sanskrit Grammar and the target end to which you want to
communicate the information whether it looks dreadful or not.

In the above quotation, western scholars having sufficient knowledge
of one or more Germanic or Latin groups of knowledge, approach through
Whytney and other guides available to them and want to have mastery
over Sanskrit terminology, would be explaining in accordance to their
experience and expect others to contribute to their views. On the
other hand, Indian scholars or at least students, having access to the
guides like Apte or Bhandarkar, who have first mastered Sanskrit
grammar and terminology and wanted to explain in terms of equivalents
drawn from Western Philology and Grammar. Those Indian scholar would
naturally follow what they have been fed by the models before them. I
myself, had only Sanskrit Grammar in front of me, find it as a
convenient tool of acquiring language and the commentaries to explain
the words could understand only to a certain extent the explanation
offered in English.

Now coming to the above quoted questions, he seems to have followed
the explanations in the commentaries in transmitting the explanations
into English.  For Latin equivalent terms, one may have to look for
them in the Latin Grammatical treatises or studies there on if Latin
follows the same system of derivation as that of Sanskrit. I know only
that I do not have any knowledge of Latin Grammar.

bhuute ktah (karmani), striyaam prathamaikavacanam is the equivalent
Sanskrit explanation (in normal language). The same holds good in the
second explanation also.

karaNe tRtIyaa or kartR-karaNayos tRtIyA gives the equivalent sanskrit
technical explanation, which was translated as Instrumental case (in
the present case) by the 2nd set explanations.

The first part of these explains the primary derivation of the words
from their roots. Very technical explanation indeed, it would be
difficult to explain using English terminology without  having deep
knowledge of both the systems.

I also was baffled by his explanation, to understand this by the
confounding of Sanskrit and English terminology.


One more technical explanation I would add to the ones explanations
given by the member:

In the second case, the form has to be taken as archaic usage in the
strictest analysis of the word or aberration or relaxation of the rule
for division of the verbs into aatmane and parasmai pada system. As it
happens, the verb IkSH prefixed with ava+ falls into the first
aatmanepada, and this will not take the present participle +at
([sh]at[R]) as the suffix is grouped under parasmaipada and will be
applicable only to those verbs falling into this group or falling into
both groups (ubhaya-padin). Hence the participle *avekShat has to be
taken as an archaic form or relaxation of the rule : anudaatta-^Nita
aatmanepadam, by overriding the rule with the norm
"anudaattettvalakShaNam aatmanepadam anityam". (The aatmanepada
distinction prescribed to the roots with anudaatta augmentation (it)
is not followed strictly).

This is strictly following Sanskrit Terminology to satisify your
curiosity and not in any way to make the beginners to confuse.I myself
had never turned my face away from either Whitney or Apte, Bhandarkar.
I take them in their own face value.

With regards
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Message: 5
Date: Thu, 24 Sep 2009 03:25:18 +0000
From: "Vasuvaj ." <vasu...@hotmail.com>
Subject: Re: [Sanskrit] [L1] Request to analyze a verb
To: <sanskrit@cs.utah.edu>
Message-ID: <snt115-w2544e37a0ef2cf1064c69ca3...@phx.gbl>
Content-Type: text/plain; charset="windows-1252"





 Robert and Sally Goldman's grammar; it has a Sanskrit name which I forget.
 
 Phillip
 Pune


The name of the Goldman's book is Devavaani-praveshikaa

                                          
_________________________________________________________________
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Message: 6
Date: Thu, 24 Sep 2009 10:38:29 +0530
From: "Guru deva dasi" <gurudevad...@gmail.com>
Subject: [Sanskrit] Mantra yoga Samhita Online
To: <sanskrit@cs.utah.edu>
Message-ID: <002601ca3cd5$16caa3c0$445feb...@com>
Content-Type: text/plain; charset="us-ascii"

 

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Message: 7
Date: Thu, 24 Sep 2009 10:40:41 +0530
From: "Guru deva dasi" <gurudevad...@gmail.com>
Subject: [Sanskrit] Mantra yoga Samhita Online
To: <sanskrit@cs.utah.edu>
Message-ID: <002b01ca3cd5$63ba6120$2b2f23...@com>
Content-Type: text/plain; charset="us-ascii"

Hari Om. Does somebody know where can I find online a digital copy of Mantra
yoga Samhita?

Thank you.

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Message: 8
Date: Thu, 24 Sep 2009 02:13:44 -0400
From: hnbha...@gmail.com
Subject: Re: [Sanskrit] kALidAsa daSaSlokI stuti: Sloka 1 - quiz
To: sanskrit@cs.utah.edu
Message-ID: <9993341.11253772824363.javamail.r...@wombat>
Content-Type: text/plain; charset=UTF-8

Will Any member or the author of this thread be good enough  to provide me with 
the complete text either in itrans encoding or pdf format the kALidAsa 
daSaSlokI stuti. I can see the quiz of this stuti, here and thee scattered, but 
could not trace the entire text. If the whole text is provided, I may try to 
understand it and translate it with explanations if not already done in this 
forum.

I could not find the whole text in the net in spite of my search. If available, 
it is enough to post the link to it here.

With regards


--
This message was sent on behalf of hnbha...@gmail.com at openSubscriber.com
http://www.opensubscriber.com/message/sanskrit@cs.utah.edu/909855.html


------------------------------

Message: 9
Date: Thu, 24 Sep 2009 12:51:59 +0530
From: "Guru deva dasi" <gurudevad...@gmail.com>
Subject: [Sanskrit] definition of the word Mantra
To: <sanskrit@cs.utah.edu>
Message-ID: <003801ca3ce7$be283b20$3a78b1...@com>
Content-Type: text/plain; charset="us-ascii"

Hari Om.

 

Does any of the respected members know what is the location of the following
quotes:

 

"mananAt trAyate iti mantraH"

"mananatrANa dharmANo mantrAH"

"tan-mantAram trAyate iti mantAraH"
 
They are very commonly quoted by writers on Mantras and Mantra yoga but none
of them gives its source.
I will be grateful if someone can help me to track after them, or if someone
has another quote defining 'Mantra'.
 
Thank you. 

 

 

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Message: 10
Date: Thu, 24 Sep 2009 02:47:04 -0700
From: "K.N.RAMESH" <knram...@gmail.com>
Subject: Re: [Sanskrit] Editing the relevant part of text while
        sending reply
To: sanskrit@cs.utah.edu
Message-ID:
        <411bf6f00909240247t3445f697g8ab2d5e919023...@mail.gmail.com>
Content-Type: text/plain; charset="iso-8859-1"

Naresh Mahoday,
I fully agree with Naresh Mahoday.
Also I would suggest the following:
1) Hyperlinks should be given at the Today's topics headlines. It makes
easier to go to the relevant part easily. Think only moderator has the power
to do so. Kindly enable the hyperlink to the topics, if possible.

2) Question marks are appearing everywhere. Probably due to some font
mismatch.. or any strange character is used. Can someone help with this?

Dhanyavaadah
knr




-- 
If God brings you to it, He will bring you through it.
Happy moments, praise God.
Difficult moments, seek God.
Quiet moments, worship God.
Painful moments, trust God.

  Every moment, thank God


Message: 5
Date: Wed, 23 Sep 2009 10:07:48 -0400
From: Naresh Cuntoor <nares...@gmail.com>
Subject: [Sanskrit] [Admin] Please read: Posting guidelines
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
       <f4ce5f9f0909230707t3dd07cdeq67ee0635142aa...@mail.gmail.com>
Content-Type: text/plain; charset=ISO-8859-1

Please delete irrelevant parts of the message when you are replying to
a message. And retain only that part of the previous conversation that
is directly relevant to your reply.

This will be immensely helpful to list members who receive mail in
digest format.

Thanks,


Naresh
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Message: 11
Date: Thu, 24 Sep 2009 00:39:37 -0700 (PDT)
From: Desiraju Hanumanta Rao <desirajuh...@yahoo.com>
Subject: [Sanskrit] kALidAsa daSaSlokI stuti:
To: hnbha...@gmail.com, Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <156422.94778...@web30202.mail.mud.yahoo.com>
Content-Type: text/plain; charset="iso-8859-1"

This dasha shloki is very much there in this very forum. Some time back, say 
three yeras back or so, Susarla Sai attempted translation and posted here in 
this forum - whether in full or part - I do not remember
pl check up with Sai for transli amposting Itrans hereunder for ready ref
dhr
==========================================hariH AUM##devi dasha sloki giita - 
kaalidaasa kR^ita #### Though this is said to contain 10 verses, it has three 
more in some recensions, and they too are included. The metre used for these 
verses is called ## ashva dhaaTi ## the cadence of hooves of horses, meaning 
that Mother Nature's gait is not slow placed, nor hurrying, but rythmic and 
rational. So the chanters are requested to know each word, hence they are 
painfully cleaved, blend it with the other and then rythmically chant. Then 
only you can listen to its beauty. ##

ceTii bhavannikhilakheTii kada.mbavanavaaTiiSu 
naakipaTalii?koTiiracaarutarakoTii maNiikiraNakoTii kara.mbitapaadaa 
|paaTiiragandhi kuchashaaTii kavitvaparipaaTiim 
agaadhipasutaa?ghoTiikhuraadadhikadhaaTiim udaaramukhaviiTii rasenatanutaam || 1
dvaipaayanaprabhR^itishaapaayudha tridivasopaanadhuulicaraNaa?paapaapaha 
svamanujaapaanuliinajana taapaapanodanipuNaa |niipaalayaa surabhidhuupaalakaa 
duritakuupaaduda.ncayatu maam?ruupaadhikaa shikharibhuupaala 
va.mshamaNidiipaayitaa bhagavatii || 2
yaa aliibhir aatma tanutaa aliina kR^it priyaka paaliiSu khelati bhavavyaalii 
nakulii asita cuulii bharaa caraNa dhuulii lasat muni gaNaa |yaa aalii bhR^iti 
shravasi taalii dalam vahati yaa aliika shobhi tilakaa?saa aalii karotu mama 
kaalii mana sva pada naaliika sevana vidhau || 3
baala amR^ita a.mshu nibha phaalaa manaak aruNa celaa nita.mba 
phalake?kolaahala kshapita kaala amara akushala kiilaala shoSaNa raviH 
|sthuulaa kuce jalada niilaa kace kalita liilaa kada.mba vipine?shuula aayudha 
praNati shiilaa dadhaatu hR^idi shaiala adhi raaja tanayaa || 4
ka.mbaavatiiva sa viDa.mbaa galena nava tu.mba aabha viiNa savidhaa?bi.mba 
adharaa vinata sha.mbaayudha aadi nikura.mbaa kada.mba vipine |a.mbaa kura.nga 
mada ja.mbaala rocis iha la.mbaalakaa dishatu me?sham baahuleya shashi bi.mba 
abhiraama mukha sa.mbaadhita stana bharaa || 5
daasaayamaana sumahaasaa kada.mba vana vaasaa kusu.mbha sumano?naasaa vipa.nci 
kR^ita raasaa vidhuuta madhu maasaa aravi.nda madhuraa |kaasaara suuna tati 
bhaasa abhiraama tanur aasaara shiita karuNaa?naasaa maNi pravara bhaasaa 
shivaa timiram aasaayed uparatim || 6
nya.m kaakare vapuSi ka.mkaala rak{}ta puSi ka.mkaadi pakshi viSayetva.m 
kaamanaam ayasi kim kaaraNam hR^idaya pa.mkaari me hi girijaam |sha.mkaa shilaa 
nishita Ta.nkaayamaana pada sa.mkaashamaana sumano?jha.nkaari bhR^i.nga tatim 
a.mka anupeta shashi sa.mkaasha vak{}tra kamalaam || 7
ja.mbha ari ku.mbhi pR^idhu ku.mbha apahaasi kuca sa.mbhaavya haara 
tilakaa?ra.mbhaa karii.ndra kara da.mbha apaha uururu gati Di.mbhaa anura.njita 
padaa |sha.mbhaa udaara pari ra.mbhaa a.nkuraat pulaka da.mbhaa anuraaga 
pishunaa?sham bhaasura aabhara gu.mphaa sadaa dishatu shu.mbhaasura praharaNaa 
|| 8
daakshaayiNii danuja shikshaa vidhau vikR^ita diikshaa manohara guNaa?bhiksha 
ashino naTana viikshaa vinoda mukhi daksha adhvara praharaNaa |viikshaam 
vidhehi mayi dakshaa svakiiya jana pakshaa vipaksha vimukhii?yakshesha sevita 
niraakshepa shak{}ti jaya lakshmyaa avadhaana kalanaa || 9
va.ndaaru loka vara sa.mdaayinii vimala ku.ndaa avadaata radanaa?bR^i.ndaara 
bR^i.nda maNi bR^i.nda aravi.nda makara.nda abhiSik{}ta caraNaa |ma.nda anilaa 
kalita ma.ndaara daamabhi ama.ndaa abhiraama makuTaa?ma.ndaakinii javana 
bi.ndaana vaacam aravi.ndaasanaa dishatu me || 10
yatra aashayo lagati tatra agaja vasatu kutra api nistula shukaa?sutraama kaala 
mukha sa traasaka prakaara sutraaNa kaari caraNaa |chatra anila ati raya patra 
abhiraama guNa mitra amarii sama vadhuuHku traasa hiina maNi citra aakR^iti 
sphurita putraadi daana nipuNaa || 11
kuulaa ati gaami bhaya tuulaa vali jvalana kiilaa nija stuti vidhaa?kolaa hala 
kshapita kaalaa amarii kushala kiilaala poSaNa nabhaa |sthuulaa kuce jalada 
niilaa kace kalita liilaa kada.mba vipine?shuulaa aayudha praNati shiilaa 
vibhaatu hR^idi shailaa adhiraaja tanayaa || 12
i.ndhaana kiira maNi ba.ndhaa bhave hR^idaya ba.ndhau atiiva 
rasikaa?sa.ndhaavatii bhuvana sa.mdhaaraNe api amR^ita si.ndhau udaara nilayaa 
|ga.ndha anubhaava muhuH a.ndha ali piita kaca ba.ndhaa samarpayatu mesham 
daama bhaanum api ru.ndhaanam aashu pada sa.ndhaanam api anugataa || 13 ?
- etaavat giiyate kathyate -=============================================
Will Any member or the author of this thread be good enough? to provide me with 
the complete text either in itrans encoding or pdf format the kALidAsa 
daSaSlokI stuti.

--hnbhat


      
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Message: 12
Date: Thu, 24 Sep 2009 04:05:26 -0700
From: "K.N.RAMESH" <knram...@gmail.com>
Subject: [Sanskrit] Vedic literature in Sanskrit
To: sanskrit@cs.utah.edu
Message-ID:
        <411bf6f00909240405m54741a53g4acbf71fbd9e6...@mail.gmail.com>
Content-Type: text/plain; charset="iso-8859-1"

Hari Om,
Pl visit the following link for Vedic literature in Sanskrit
http://is1.mum.edu/vedicreserve/tm.htm
knr

-- 
If God brings you to it, He will bring you through it.
Happy moments, praise God.
Difficult moments, seek God.
Quiet moments, worship God.
Painful moments, trust God.

  Every moment, thank God
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Message: 13
Date: Wed, 23 Sep 2009 23:46:37 -1200
From: hn bhat <hnbha...@gmail.com>
Subject: Re: [Sanskrit] sanskrit Digest, Vol 53, Issue 10 Sharada ,
        the meaning
To: sanskrit@cs.utah.edu
Message-ID:
        <b1ef99310909240446p5c2a8788o4e9bfeb7effb...@mail.gmail.com>
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Dear Members,

Thank you all for quoting the relevant lexicons in which the word sharaadaa
is used as synonym of the Goddess of learning. Particularly, the
TrikandasheSha of Purushotthamadeva, to whose credit many other special
lexicons are attributed, makes the confirmation regarding her attribute as
whiteness *sarva**shuklaa *of Dandin, by the epithet ????????? and
???????????? as the daughter of Brahma.This seems to be simply because of
the attribute of Brahma, as the Creator of everything, created Sarasvati
also like the other creation. By the accounts available in Purana-s, Brahma
authored the four Veda-s through his four mouths or the like. I don't
remember. When Sarasvati, is the personification of the Speech, or shruti in
the form of Veda-s,  he can be called as father of Sarasvati. ????? thus
becomes the daugher of Brahma, who creates everything in the world including
the embodyment of ?????. This I hope justifies the claim. For, the
spouse/wife of Brahma, the synonym ?????????, serves as testimony, another
aberration of Panian grammar meaning the wife of Brahma (or the female
counter part of Brahma) derived on the analogy of the other words
legitimately derived by a specific rule prescribing the faminine suffix to
the words listed:  ?????????, ?????, ????????, ??????? and others which
denote the female partners or spouses of Indra, bhava etc.  The sources for
this concept have to be looked for among the numerous Purana-s. Among,
Shakta sect, this goddess is considered as the spouse of Shiva also as found
in the description in Shyamala Navaratna Maalika of Kalidasa:

sa-ri-ga-ma-pa-dha-ni-rat?? t?? v???-sankr?nta k?nt?m/
kuca-bhara-t?nt?? nam?mi ?ivak?nt?m/

This is the description of Sarasvati, carrying the Veena and enjoying the
musical notes sa-ri=ga=ma=pa=dha=ni as the spouse of Shiva, another aspect
of Mother Goddess, concerned with learning. Thus many aspects are depicted
in the Purana-s. This much I can say to somebody's querry asking for a
clarification of this deity being considered as wife and daughter of Brahma.
These concepts seems represent different religious faiths in different
traditions, as expounded by the PuraNa-s. Only one has to dive into the
informations available in the Purana-s for these sources.

I apologize for my comment that the word shAradA is not listed among the
synonyms in any lexicons. In fact, I had in mind, the lexicons I referred
Amara (the first classical lexicon available as it appears to be) and
Vaijayantii (the southern lexicon, of a later time) I was referring. As or
great debater grammarian remarked during the discussion of describing
obsolete words within the scope of grammar, It is great daring to declare
that a certain word is not in currency (aprayukta) without swarming through
the mass of literature spread over in front of you. *Etaavantam mahaantam
shabdaraashim ananunishamya mahat saahasam etat asty aprayuktaH
shabdaH, *it shows only the limitation of ones knowledge, however wide
it may be
individually compared to others.

With regards
Happy Dasara/Navaratri to All the members

[img]
http://3.bp.blogspot.com/_NjdBzKI5nYs/SMy0BFuEGUI/AAAAAAAAAtc/b64LggsUKKQ/s400/jay+ambe+navratri+card.gifP[/img]
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Message: 14
Date: Thu, 24 Sep 2009 04:49:30 -0700
From: "K.N.RAMESH" <knram...@gmail.com>
Subject: [Sanskrit] Help on meanings of a shloka
To: sanskrit@cs.utah.edu
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        <411bf6f00909240449i9ba4adfy41a930723d15b...@mail.gmail.com>
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Hari OM!
I give below a Sloka in sanskrit which is so
worded that it can bear three diffrent meanings--all of them quite
appropriate. The first is a Hymn to Lord Srikrishna. The second is
similarly a hymn in praise of Lord Shri Shankara.
and the third is a valuation of PI/10 to 32 places of decimals

               Gopee  bhagyamadhuvratha--sringiSodhadhisandhiga II
               kalajeevithakathava  galahaalarasamdhara II

 our ancestor used some code sysytem called "katapayadi system". we
have to know this to decipher the above sloka to get the vale of
PI/10

The letters in succession  begning with  Ka,Ta,Pa Ya denote the
digits. In a conjoint consonant Ex. Kya only the last one denotes a
number.According to this system therefore the letters

Ka           Ta     Pa       ya       denotes   !

Kha,       tta     Pha     ra            "            2

ga           da      ba        la            "            3

gha         dha    bha     va           "            4

nga        na       ma      ssa         "             5

cha        tha                  sha                       6

chha      thha               sa          "              7

ja            da                   ha           "             8

jha          dha                                "              9





               Go pee  bha g ya    ma dhu v ra tha--sri n gi   Sso
d ha  dhi  sa ndhi ga II
               3    1       4           1      5    9        2
6          5   3    5         8     9    7      9     3

               ka  la  j ee vi  tha  ka  tha  va  ga  la  haa la
ra   sa  m  dha  ra II
                 2   3   8     4      6  2     6     4    3    3
8      3    2    7           9      2       .....

pi/10   .31 41 59 26 53 58 97 93 23 84 62 64 33 83 27  92


As far as possible I have transliterated the slokha.The meaning part
of it i do not know precisely. Kindly help with the other meanings of the
sloka

I have tried to allocate the figures to the letters as per
Katapayadhi syatem tabulated above. ( taken from Jaimini Suthra an
astrological book by sri B.Suriyanarain Rao Bangalore)

Dr. V.P. Dalal ( of the Heidelburg University, Germany) felt
impelled--as a mathematician and Physicist and also as a  Sanskrit
scholar --to put on records his comments as follows

 " It shows how deeply the ancient Indian mathameticians penetrated
in the subtlety of their calculations, even when Greeks had no
numbers above 1000 and the multiplication were so very complex,
which they performed with the help of the counting frame by adding
so many times the multiples 7X5 could be done by adding 7 on the
counting frame 5 times----"

Note: The sloka and the value are from the book Vedic Mathematics by
Jagadguru Swami Sri Bharathi krsna  Thirthaji Maharaj
Sankaracharya of Goverdhana mutt PURI.

knr

-- 
If God brings you to it, He will bring you through it.
Happy moments, praise God.
Difficult moments, seek God.
Quiet moments, worship God.
Painful moments, trust God.

  Every moment, thank God
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