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Today's Topics:
1. Answers to Quiz # 6 (Vis Tekumalla)
2. Answers to Sanskrit Quiz # 6 (Vis Tekumalla)
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Message: 1
Date: Thu, 29 Jan 2004 18:46:17 -0800 (PST)
From: Vis Tekumalla <[EMAIL PROTECTED]>
Subject: [Sanskrit] Answers to Quiz # 6
To: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
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I posted my answers along with three others' answers arounf 5 P.M. My post bounced.
Again, the issue appears to be the size of the post. May be I ought to post them
separately in 4 separate e-mails. The following is the e-mail I got informing me of
the problem.
Your mail to 'sanskrit' with the subject
Answers to Sanskrit Quiz # 6
Is being held until the list moderator can review it for approval.
The reason it is being held:
Message body is too big: 112440 bytes with a limit of 40 KB
Either the message will get posted to the list, or you will receive
notification of the moderator's decision. If you would like to cancel
this posting, please visit the following URL:
...Vis Tekumalla
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Message: 2
Date: Thu, 29 Jan 2004 14:10:31 -0800 (PST)
From: Vis Tekumalla <[EMAIL PROTECTED]>
Subject: [Sanskrit] Answers to Sanskrit Quiz # 6
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My answers are followed by Mr. Ramakrishnan's, Mr. Sai Susarla's, and Mr. Sushil
Sharma's. Please help me with my doubts on the usage of "ko" in question # 4.
MY ANSWERS (Vis Tekumalla)
1. na vAriNa shudhyatichA.ntarAtmA ---- Washing your body clean (outside) doesn’t
purify your soul (inside).
2. svatora.njayanti shrtRichitta.m sa svara uchyate; The sound which on its own/all
by itself (svato) pleases (ra.njayati) is called svara.
3. naivAshriteshu guNadoSha vichAraNasyAt-------- Don’t be judgmental or condescending
about someone seeks your help.
4. mArmikaH ko mara.ndAnAma.ntareNa madhuvrata.m
“mArmikaH” is someone with a deep insight (could be an informal or Sanskrit
colloquilism for “marma~Na). “mara.ndAnAm” is flowers, mashed flowers, “antareNa” is
within, and “madhuvrata.m” is a bee.
So I interpret the line as – Whoever is a bee inside mashed flowers (looking for the
essence of the flowers in that mash, the honey) is a marmikaH.
However, I am a little uncomfortable with getting the right meaning of that “ko” in
the line. For example, when we say – “kAkaH kR^ishNaH pikaH kR^ishNaH ko bhedaH
pikakAkayoH,” the “ko” in there seems to mean – they are both black, is there really a
difference between the two? Or when we say – “upakArIshu yaH sAdhuH sAdhutve tasya ko
guNaH,” the “ko” there seems to mean, what’s the big deal?/what’s the
greatness?/what’s so special about helping someone who helped you before?
If we parley such “dismissive - what” meaning of “ko” into this line, it’s meaning
could well turn out to be –
“what’s so special about a mArmikah? (the thing special about him is,) he is like a
bee going only for the honey (even) in a mashed bunch (or paste) of flowers.”
But then, in the vishNu-sahasranAmam prologue Yudhishtara asks:
ko dharmaH sarva-dharmaNam bhavataH paramo mataH
The “ko” here is a simple “what;” there is no dismissive shade at all.
Now, I am throwing up my hands. Can someone enlighten us on the usage ko? By the way,
I don’t think there is anything wrong with the line in the quiz. It’s used in a
Sanskrit work. The name escapes me right now, but I can find it.
5. ajAyuddhe R^iShi shrAddhe
prabhAte meghaDa.mbare
da.mpatyoH kalahechaiva
bahvAra.mbho laghukriyA
The fight between (two) goats, shraddhakarma (pitR^ikarma) of sages, the thunder of
the morning clouds, and the fight (argument) between a husband and a wife, start out
big with loud noises but do not amount to much, they just fizzle out in no time.
The fight between the goats starts with lot of posturing but ends with one head butt.
The rishies being wellversed in the meaning of all the mantras are very meticulous
about chanting them with loud voices, but in the end when it comes time to feed the
bhoktas, they feed them the same food that they themselves eat, fruits/leaves/roots
etc. No four vegetable preparations, four chutneys, ghee to drink, vadas, etc. Morning
clouds and fights between a couple need no explanation.
6. Shadja.m mayUro vadati gAvo R^iShabhAShiNaH
ajAvika.ntu gA.ndhAra.m krau.nchaH kvaNati madhyamam.
puShpasAdhAraNakAle pikaH kUjati pa.nchamam
dhaivata.m heShate vAjI niShAdam bR^i.mhate gajaH.
A peacock’s call has ShaDja (sa) in it, an ox’s call has R^ishabha (Ri), a goat’s
vocalization has gAndhAram (ga), a krauncha bird’s call has madhyamam (ma), the cuckoo
sings panchamam (pa) in spring, a horse’s neigh has dhaivatam (da), and an elephant’s
scream has nishAdam (ni) – like Nityasree hitting kAkali nishAdam in the third sthAyi
(kAkali nisHadam is called - teevr ni - in Hindustani as opposed to kaikasi nishAdam
which is called - komal ni).
Our ancients fixed the ocatve (sa, ri, ga, ma, pa, da, ni) based on these sounds they
found in the nature around them.
7. maNishshANollIDhaH samaravijayI hetidaLito
madakShINo nAgaH sharadi saritaH shayAnapulinAH
kaLAsheShashchandraH suratamR^iditA bAlavanitA
tanimna shobhante gaLitavibhavAshchArthiShu narAH
Author: Bhartrihari
maNi = a gem; shaNa = a jewler’s touchstone, a rubbing/polishing coarse cloth;
ullIDhaH = polished; samara = battle; vijayI = one who won (in that battle); heti =
weapon; daLita = broken, split, bitten (da.nta daLana gaLitAmR^itadhAram –
Geetagovindam); madakShINo = less aggressive; nAgaH = elephant; sharadi = autumnal;
saritaH = river; shayAnapulinAH = dry with a sandy beach or sandy banks; kaLA = glow;
sheSha = lessened, remaining; chandraH = moon; surata = delighful lovemaking; mR^idatA
= squeezed, rubbed & pressed; bAlavanitA = young woman; tanimna = slimness, thinness,
slenderness; shobhante = would shine, would acquire beauty/loveliness/glow; gaLita =
lost, deprived, impaired; vibhava = wealth, power; cha = also; arthiShu = in those who
ask, in charity; narAH = men
Men who lose their wealth to charity (ending up being less wealthy) would shine as
much as:
(1) a gem - that loses some of its stock when polished; (2) a wounded war hero – who
loses some of his physical strength after fighting; (3) a trained/controlled elephant
– who loses much of his natural aggressive attitude; (4) a (meandering) river in the
autumn with a sandy beach – that loses its water flow after the rains subside; (5) a
crescent moon – beautiful in its own way even after losing some of the glow after
being a full moon; and (6) a worn and woozy young woman – beautiful in her own way
with a glow of satisfaction after an eventful romantic experience.
Basically this is a verse in praise of charity. Bhartrihari compares losing some
wealth to charity (ending up being less wealthy) with several things that acquire a
different sort of beauty (or even become more beautiful) as they slim down or get
weaker.
Mr. RAMAKRISHNAN’S ANSWERS
1. na vAriNA shudhyatichA.ntarAtmA (5 pts.)
= The inner soul does not get cleansed by water.
2. svatora.njayanti shrotR^ichitta.m sa svara uchyate (5 pts.)
There appears to be a mstake here. It should be - svatora.njayati (singular).
= A svara is one which pleases by itself a listener's mind.
3. naivAshriteShu guNadoSha vichAraNAsyAt (5 pts.)
= One should not examine the good or bad aspects of those who depend on him.
4. mArmikaH ko mara.ndAnAma.ntareNa madhuvrata.m (5 pts.)
= What is the secret of madhu being known by another name like mara.nda.
(mara.ndA is not correct)
5. ajAyuddhe R^iShi shrAddhe
prabhAte meghaDa.mbare
da.mpatyoH kalahechaiva
bahvAra.mbho laghukriyA (10 pts.)
Note - I remember a different version of this sloka -
ajAyuddham R^iShishrAddham
prabhAte meghaDaMbharam
da.mpatyoH kalahashchaiva
pariNaame na kiMchana
= The fight between two she-goats, the shraddha ceremoney conducted by Rishis, thunder
in the morning, and the quarrel between husband and wife, end in nothing.
6. Shadja.m mayUro vadati gAvo R^iShabhAShiNaH
ajAvika.ntu gA.ndhAra.m krau.nchaH kvaNati madhyamam.
puShpasAdhAraNakAle pikaH kUjati pa.nchamam
dhaivata.m heShate vAjI niShAdam bR^i.mhate gajaH..-----(20 pts.)
Remark -(1) R^iShabhAShiNaH should be R^iShabha-bhAshiNah
(2) puShpasAdhAraNakAle should be puShpasAdhAraNe kAle
= There are seven notes in Indian music - sa - ri - ga - ma- pa -dh - ni. All
these represent the sounds produced by various birds and animals.
shadjam (sa) is the peacock's voice, cows produce the rishabha sound (ri),
gAndhAra (ga) is produced by sheep and goat, madhyamam (ma) is the sound by the
krouncha bird, during the season of flowers (i.e.spring) what pika (the Indian cuckoo)
sings is panchama (pa), the horse's neighing is dhavaitha (dha), and the elephant
produces the brimming sound of nishAda (ni).
7. maNishshANollIDhaH samaravijayI hetidaLito
madakShINo nAgaH sharadi saritaH shyAnapulinAH
kaLAsheShashchandraH suratamR^iditA bAlavanitA
tanimna shobhante gaLitavibhavAshchArthiShu narAH
(30 pts. for word for word meanings, and 20 pts. for the general
meaning of the verse. Bonus 5 points if you guess the author)
Word meaning -
MaNih = a gem, shANollIDhaH = polished by a polishing stone. samaravijayI =
winner in a battle, hetidaLito (hetiDalitah) = who has lost his weapon, madakshINo =
weakened by the rut, nAgaH = elephant, sharadi = during the autumn (rainless season),
saritaH = rivers, shyAnapulinAh = ( with) dry sandbeds, kalAsheShaH = with a digit
left, chandraH = moon,
suratamR^iditA = pressed at intercourse, bAlavanitA = young woman, tanimna = (in)
thinness, shobhante = shine, gaLitavibhavaH cha = and those with depleted wealth,
arthiShu = on those who seek their wealth, narAh = men.
General meaning.
The following shine even when they get thinner (depleted),a gem after polishing, a
winning warrior even if he loses hisarmour, an elephant though week after rut, rivers
with dry sandbeds,
the moon with only one digit left, an emaciated young woman after intercourse, a
person losing wealth because of his gifting away.
Author - Bhartruhari
SAI SUSARLA’S ANSWERS
1. na vAriNA shudhyatichA.ntarAtmA------------------------------ 5
The soul cannot be cleansed by water.
2. svatora.njayanti shrotR^ichitta.m sa svara uchyate---------------- 5
That which by itself pleases the listener's heart is called a svara
3. naivAshriteShu guNadoSha vichAraNAsyAt------------------------ 5
An asylum seeker's blemishes should not at all be analysed.
4. mArmikaH ko mara.ndAnAma.ntareNa madhuvrata.m----------- 5
mArmikaH = versed in, familiar or acquainted with
mara.nda = the nectar from flowers
antareNa = by the difference
Is this a partial sentence?
I guess that it means something like,
who is more well-versed than the bee in differentiating the nectar of
various flowers?
But can't see how that can come about from the sanskrit piece given.
5. ajAyuddhe R^iShi shrAddhe
prabhAte meghaDa.mbare
da.mpatyoH kalahechaiva
bahvAra.mbho laghukriyA---------------------------------------------10
In sheep's fight, seer's death anniversary ritual, dawn's thunder and
couple's quarrel as well, there is a lot of display/commotion,
but little effect.
6. Shadja.m mayUro vadati gAvo R^iShabhAShiNaH
^R^iShabha-bhAShiNaH
ajAvika.ntu gA.ndhAra.m krau.nchaH kvaNati madhyamam.
puShpasAdhAraNakAle pikaH kUjati pa.nchamam
dhaivata.m heShate vAjI niShAdam bR^i.mhate gajaH.. ---------20
Peacock utters 'ShaDjaM' (sa); cows talk 'riShabhaM' (ri);
a goat's sound is 'gAndhAraM' (ga); stork makes the sound of
'madhyamam' (ma). During the spring time, the cuckoo coos 'pa.nchamam' (pa)
The horse neighs 'daivatam' (da); The elephant roars (<- for lack of a
Better word) 'niShAdam' (ni)
7. maNishshANollIDhaH samaravijayI hetidaLito
madakShINo nAgaH sharadi saritaH shyAnapulinAH
kaLAsheShashchandraH suratamR^iditA bAlavanitA
tanimna shobhante gaLitavibhavAshchArthiShu narAH ---- 20 + 30 + 5
Saradi = In Sarat kAlam (oct - nov.)
maNiH shAna+ullIDhaH
maNiH = gem
shAnaH = whetstone, touchstone
ullIDhaH = ground , polished
heti = (missile) weapon, stroke, wound, impact
daLitaH = pierced, torn asunder
saritaH = river
shyAna = frozen, cold
pulinAH = beaches,
surata = sporting, playful, delight in sexual intercourse
mR^idita = pressed, squeezed, crushed, broken
bAla-vanitA = young lady
mada-kShINaH = low on virility (venom?)
kalA-sheShaH chandraH = moon is only partially bright
galita = dropped, oozed, trickling, waning (as the moon)
vibhava = power, might, greatness, fame
nimna = lowered
shobhante = grandeur, shine
During the winter season (specifically, Sarat kAlam)
The gem is polished by being rubbed against the touchstone, (maybe
because gems are usually polished and cut into ornaments during winter
season?)
the victor is struct by weapon(???)
The serpent is low on virility (venom?),
The sandy beaches of the river are freezing cold
The young lady is exhausted by engaging in lots of amorous sports
The fame of some men has waned and their grandeur lowered by having to
depend on others.
The first and last pAdas didn't make much sense to me.
- Sai.
SAI’S COMMENTS ON THE LAST QUESTION
Regarding this Sloka, after your explanation, I kind of get it. Still I
can't understand how the Sloka can be made to mean this. I am trying to
prosify the Sloka to get this meaning...
"tanimna" - I don't know how to fit it into the following gadya rUpam:
Maybe it is "te nimna". In that case,
te nimna shobhante:
^^^^^ it should be nimnAH shobhante, or nimnAshshobhante
(they all shine low):
1. shAnOllIDhaH maNiH, 2. heti-gaLitaH samaravijayI 3. madakShINaH
nAgaH,
4. shyAnapulinaH saritaH, 5. suratamR^iditA bAlavanitA,
^-------^ both should be aH or AH together
6. arthiShu gaLita-vibhavAH narAH cha
^^^^^^^^^^^^^^^^^^^^^^^^
If the above corrections are made, then it makes sense.
The under-current throughout is "so what?". Beautiful, beautiful!
The saptamI (arthiShu) in the last usage is why I love sanskrit so
much.
It is a beautiful way of expressing the thought. It literally means,
"Those men who have their prosperity/wealth diminished
in alm-seekers"
^^ (by ending up into the hands of)
Excellent Sloka selection!
- Sai.
SUSHIL SHARMA’S ANSWERS
Hi Vis,
I had typed my answers to your Sanskrit Quiz#6 last night, but my Yahoo session got
timed out
and I lost the entire mail just before sending it. Here is my attempt once again.
1. na vAriNA shudhyatichA.ntarAtmA (5 pts.)
... and conscience or inner-soul (a.ntaraatmaa) is not cleansed by (bathing in or
rinsing with)
water.
2. svatora.njayanti shrotR^ichitta.m sa svara uchyate (5 pts.)
What delights/entertains the listener's mind on its own (by itself or automatically),
is called the musical note (svara). IMHO, the first word should have been
"svatora.njayati" svara being singular.
3. naivAshriteShu guNadoSha vichAraNAsyAt (5 pts.)
Not sure about this one. Here are two feeble attempts:
Virtue or vice of dependents must not be deliberated upon (i.e. one should not
discriminate
or withdraw support once offered to a dependent on discovering virtue or vice later).
or
Virtue or vice (of any matter) must not be discussed with/among (one's) dependents
(as their
opinions are bound to be biased).
Also, shouldn't the last word be vichAraNIyAt?
>
4. mArmikaH ko mara.ndAnAma.ntareNa madhuvrata.m (5 pts.)
Who amongst the honeybees are qualified to discern the minute differences (maarmikaH)
in nectars of various flowers? [madhuvrata means a honeybee but it also means one who
does not consume madhu (vrata= fasting); bees are said to collect the honey without
themselves partaking any of it; if they do not consume any madhu, how can they discern
the qualities of nectar from various flowers?]
Again, should the last word not be madhuvratA.m to denote the plural?
5. ajAyuddhe R^iShi shrAddhe
prabhAte meghaDa.mbare
da.mpatyoH kalahechaiva
bahvAra.mbho laghukriyA (10 pts.)
There is a lot of fuss at start/setting-up and little real action, in goat fights (a
lot of heavy breathing, loud noises, little real action), in the shraddha ceremony of
R^ishis/munis (a lot of
chanting and ceremony, very little or only symbolic real offerings), in thundering
noises of morning cluds (they seldom bring rain despite all the thunder) and in the
petty domestic quarrels of married couples (a lot of verbal exchanges, not much more).
This is the Sanskrit equivalent of
saying "much ado about nothing".
6. Shadja.m mayUro vadati gAvo R^iShabhAShiNaH
ajAvika.ntu gA.ndhAra.m krau.nchaH kvaNati madhyamam.
puShpasAdhAraNakAle pikaH kUjati pa.nchamam
dhaivata.m heShate vAjI niShAdam bR^i.mhate gajaH..-----(20 pts.)
The peacock speaks in Shadaj (sa), the cows moo in R^iShabh (re), goats bleat in
ga.ndhAr (ga),
the krau.ncha birds croon in madhyam (ma), in spring season when there are flowers
blossoming
everywhere, the pika bird sings in pa.ncham (pa), the horse neighs in dhaivat (dha)
and the elephant trumpets in niShAda (ni) musical note. The beauty of this verse lies
in use of a distinct (and proper) word for the name of the sounds of each of these
animals, in Sanksrit, and in somewhat logical comparison of their sounds to the notes
of the Indian classical music scale.
7. maNishshANollIDhaH samaravijayI hetidaLito
madakShINo nAgaH sharadi saritaH shyAnapulinAH
kaLAsheShashchandraH suratamR^iditA bAlavanitA
tanimna shobhante gaLitavibhavAshchArthiShu narAH
(30 pts. for word for word meanings, and 20 pts. for the general meaning of the
verse. Bonus 5 points if you guess the author
This verse is from niitishataka of Bhartrihari.
Here are word meanings:
mani = precious gem, shANaH = jeweller's apparatus
to grind or polish the raw gems, ullIdhah = ground or
polished, samaravijayi = battle winner,
heti = weapon/missile, dalitaH = injured/cut/torn,
madakShINah = weakened/intoxicated after discharging
the mada/dana.m secretions, nAgaH = elephant,
sharadi = winter, saritA = river, shyAnapulinAH =
whose banks are shallow for lack of water,
kaLAsheShashchandraH = moon waned to the extent that
only one one sixteenth part of it is bright and rest
is dark, suratamR^iditA = tired/wearied after
love-making, bAlavanitA = young bride, tanimna =
by virtue of slenderness, shobhante = are beautiful,
are adorned, gaLitavibhavAH = whose wealth is gone
(plural), ArthiShu = among seekers of monetary help
(yaachakaaH), narAH = men
Here is my interpretation of this verse:
The precious gem that has been polished on the shANa, the winner of a battle after
sustaining
injuries, with cuts and wounds on his body, the elephant in an intoxicated or dizzi
state after
discharging the mada/daana secretions (it does not eat anything in that state, so is
weakened),
a river whose banks are shallow in winter for lack of water, the moon waned to a
sliver of
brightness in the last days of the dark fortnight, a young bride weary and tired after
love-making,
and men whose wealth is given away in charity to alms seekers, these all appear
adorned or more
beautiful in their slenderness! [The slenderness may otherwise be considered a
blemish, but in these special circumstances, it is a virtue that adorns them.
The Sanksrit quiz series is a good idea. Please
keep it going.
Thanks and regards,
...Vis Tekumalla
[EMAIL PROTECTED]
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