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Today's Topics:
1. Re: SRUSHTTI KRAMAM (trupti patel)
2. Re: sanskrit Digest, British Imperialist Indologists vs.
Indian Scholarship (Gargeshwari Ajit)
3. Re: if ... then ... (D S)
4. Re: Dileep (lino bercelli)
5. Re: sanskrit Digest, British Imperialist Indologists vs.
Indian Scholarship (Shreyas P. Munshi)
6. Re: SRUSHTTI KRAMAM (kamalesh pathak)
7. Re: He and I (Naresh Cuntoor)
8. Fate (P.K.Ramakrishnan)
9. Re: Fate (Naresh Cuntoor)
10. Re: Fate (P.K.Ramakrishnan)
11. Re: another puzzle (Balaji)
12. Re: Request for 'Easier Texts' (Resources) (Su S.)
----------------------------------------------------------------------
Message: 1
Date: Tue, 27 Oct 2009 14:51:25 +0000
From: trupti patel <tpatel_2...@hotmail.com>
Subject: Re: [Sanskrit] SRUSHTTI KRAMAM
To: <sanskrit@cs.utah.edu>
Message-ID: <bay129-w263c549d3e4c905029ff6081...@phx.gbl>
Content-Type: text/plain; charset="windows-1252"
what is the meaning of this. can some one please translate this?
Date: Tue, 27 Oct 2009 18:45:35 +0530
From: dr.balakrishnamurthy.ramar...@gmail.com
To: sanskrit@cs.utah.edu
Subject: [Sanskrit] SRUSHTTI KRAMAM
AATHREYA - BRAHMA SRI BALA KRISHNA MURTHY RAMARAJU
Posted by: "BalaKrishnaMurthy Ramaraju" dr.balakrishnamurthy.ramar...@gmail.com
vijaya_krishna3444
Mon Oct 26, 2009 8:48 am (PDT)
AATHRYA ? SRUSHTTI KRAMAM
Aadeenaam Praktuthi Purushor dwayam eva asthu.
Shakthi eva Prakruthi bhi
Purusha achethana padaarttha roopam asthu.
Shakthi sangamena Purush chethana avastha dharanthi
Prakruthi Purusha sammelana eva bruhath visphotana prabhavathi
Idaaneem srushtti praarambha ha.
Viraat Purusha uthpatthi , tadanantharam Aadya BrahmaNa
aavirbhavamasthu .
BrahmaNa sahaayena Vidya Saraswathi , Manthra Gaayathri
udhbhavam ithi .
Thath samaaye pra pratthama maanava dampathyor uthpatthi
sambhavathi . Aadya maanava dampthyo namah ithi ?
Manu , Satharoopa .
Manu bhi sarva maanava pithaha bhavathi
Satharoopayor sarva maanava maatha bhi hi ?
maanavaha vividdha roopa sathaaneekam bhavathi
Manu ? maanavas
Idam srushtti rahasyam
Sarva maanava hrudayaanthare , Shakthi ? Purush
sookshma roopena stthitthir bhavishyathi
AATHREYA ghanttena bahirgatham
Sarve Janaah Sukhino Bhavanthu
Sarvathra Sanmangalaani Bhavnthu
Rutham Vadishyaami
--
aathreya- r.bala krishna murthy
B
aathreya- dr.bala krishna murthy ramaraju
_________________________________________________________________
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Message: 2
Date: Wed, 28 Oct 2009 00:29:27 +0530 (IST)
From: Gargeshwari Ajit <ajitga_...@yahoo.co.in>
Subject: Re: [Sanskrit] sanskrit Digest, British Imperialist
Indologists vs. Indian Scholarship
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <887621.43776...@web7602.mail.in.yahoo.com>
Content-Type: text/plain; charset="iso-8859-1"
?
Let Me quote and bring? your attention to the following book " Max mullerr and
his his contemporaries" Published Ramakrishna Ashram
?
"An inheritor of German romanticism in the study of India, Max Muller wrote in
India: What can It teach us?:'We all come from the East-all that we value most
has come to us from the East....everybody ought to feel that he is going to
his"old home", full of memories, if only he can read them.'He was aware of hard
realities of the then India.In his old age he frankly confessed: 'I do not
desire to see the geographical Benares with my physical eye.My idea of that
city is so high that i cannot risk disillusionment.'
?? Notwithstanding his vast scholarship and love for India, he was a
misunderstood person.He had critics both in India and abroad.His idea of
Christianising India raised a hue and cry here, while his liberal views on
Christianity enraged the Cristian missionaries.In this context it would be
worthwhile to remember Wilhelm Halbfass's observation.In his?book India and
Europe he remarked:'In general Mueller viewed the 19th-century Indian reform
movements as a sign of a growing approximation of the Hindus to Christianity.In
his later development, Mueller's thought increasingly tended towards
eclecticism, while his ties to Christianity became looser and his recognition
of the Vedanta,?in he described as the "acme" of human thought,?more
pronounced.'
Indian philosophy is called darsana, and darsana maens a spiritual perception,
a vision.Muller seems to have had cherished?an almost similar view.Muller
wrote, 'We?should damnify religion, if we?seperate it from?philosophy;we should
ruin philosophy, if we divorce it from religion.'Not only did he write a
biography of Sri Ramakrishna, he dreamt?of a grand religious harmony which
he?laid bare in the following words: 'This conscious sense of the presence of
God is indeed a common ground on which we may hope that in time not too distant
the great temple of the future will be erected in which the Hindus
and?non-Hindus may join hands and hearts in worshipping the?Supreme Spirit.'
According to Nirad C.Chaudari, Max?Muller's last twenty-five years were a
living illustration of the vanaprastha he had described.It seems he was
referring to himself when he wrote to?Renan in 1877:'Only it is not enough to
translate them[the Upanishads?and the?Vedanta}, they require the shoulder of a
Christophorous to carry them over the channel of two thousand years that runs
between the old Vanaprasthis and us.....................................
An inheritor of German romanticism in the study of India, Max Muller wrote in
India: What can It teach us?:'We all come from the East-all that we value most
has come to us from the East....everybody ought to feel that he is going to
his"old home", full of memories, if only he can read them.'He was aware of hard
realities of the then India.In his old agew he frankly confessed: 'I do not
desire to see the geographical Benares with my physical eye.My idea of that
city is so high that i cannot risk disillusionment.'
?? Notwithstanding his vast scholarship and love for India, he was a
misunderstood person.He had critics both in India and abroad.His idea of
Cristianitizing India raised a hue and cry here, while his liberal views on
Cristianity enraged the Cristian missionaries.In this context it would be
worthwhile to remember Wilhelm Halbfass's observation.In his?book India and
Europe he remarked:'In general Mueller viewed the 19th-century Indian reform
movements as a sign of a growing approximation of the Hindus to Cristianity.In
his later developement, Mueller's thought increasingly tended towards
eclecticism, while his ties to Christianity became looser and his regognition
of the Vedanta, ehich he described as the "acme" of human thought,?more
pronounced.'
Indian philosophy is called darsana, and darsana maens a spiritual perception,
a vision.Muller seems to have had cherished?an almost similar view.Muller
wrote, 'We?should damnify religion, if we?seperate it from?philosophy;we should
ruin philosophy, if we divorce it from religion.'Not only did he write a
biography of Sri Ramakrishna, he dreamt?of a grand religious harmony which
he?laid bare in the following words: 'This conscious sense of the presence of
God is indeed a common ground on which we may hope that in time not too distant
the great temple of the future will be erected in which the Hindus
and?non-Hindus may join hands and hearts in worshipping the?Supreme Spirit.'
According to Nirad C.Chaudari, Max?Muller's last twenty-five years were a
living illustration of the vanaprastha he had described.It seems he was
referring to himself when he wrote to?Renan in 1877:'Only it is not enough to
translate them[the Upanishads?and the?Vedanta}, they require the shoulder of a
Christophorous to carry them over the channel of two thousand years that runs
between the old Vanaprasthis and us.....................................
?
Ajit Gargeshwari
--- On Tue, 27/10/09, kamalesh pathak <kamleshsomn...@gmail.com> wrote:
From: kamalesh pathak <kamleshsomn...@gmail.com>
Subject: Re: [Sanskrit] sanskrit Digest, British Imperialist Indologists vs.
Indian Scholarship
To: "Sanskrit Mailing List" <sanskrit@cs.utah.edu>
Date: Tuesday, 27 October, 2009, 1:58 PM
bhatt mahoday, Maxmuller did came to a pandit in prabhas to solve some critical
verses of Rigveda. just 18/20 years back i have seen the letters of
appriciation wrote by maxmuller to this pandit. ( all these correspondence lies
in the custody of a nonesense man who demands millions of Rs.? just to give us
a short look of all the books and letters)
prabhas means the holy land prabhas where lord Somanath was tempted to be
stayed as a jyotirlinga.
of course i am a devottee and worshiper of lord Somanath mahadev yet my
thinking says prabhas is older than somanath.
with regards,
kamalesh pathak
2009/10/24 hn bhat <hnbha...@gmail.com>
The difficult problem is the Scriptures. The answer to the problem?is the
meaning of the verse or verses (in the language you understand). Of course as
one progresses along the learning curve and becomes scholarly like the folks in
this list, then probably one would be able to understand the answer even if it
is quoted in Sanskrit.
?
If by scripture, the Veda-s are meant, they have been provided tools for
learning. Vyakarana, is important one of the tools. Especilally, Pratishakhya
section deals with the phonetic laws in Vedic literature. They ?are available
Rgveda and Yajurveda (both translated by western scholars long ago.) In the
Siddhantakaumudi, the text book of Sanskrit Grammar, for the use of Students,
there is a special appendix Vaidikaprakarana. I don't know whether any Indian
Scholar had attempted learning this section, even though many claim to be Vedic
Scholars. Again, for lexical items, Nirukta of Yaska, (5th Centrudy AD) which
lists out the words in the Samhita and other parts arranged in his own order.
How many have taken pains to go through the lexicon, before writing anything
about the translations of Maxmular and his followers? We have got the
commentaries by Skanda Swamy (the earliest one), Sayana, Madhvacharya and
other?teachers.?This is a bare fact.?
This answers, I hope why we need translations as a shortcut to going through
and mastering the use of these tools. Scholars may differ.
For the criticism of Maxmular and others as imperialistic movement, somebody
had replied in another forum, are we not falling into the grove of neo
socialist movement (with editing and preserving the works)? I also had come
across a strong movement against colonial theory of Aryan Invasion as invalid
and a product of British Imperialist Indologists to establish the supremacy of
Westerners over Indians. A Linguist like MM Deshpande, stayed neutral in the
discussion. There was a discussion among the linguists also defending and
opposing the views. Dr. Dhananjay might have been aware of the movement.
With regardsd
--
Hari Narayana Bhat B.R.
EFEO,
PONDICHERRY
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Message: 3
Date: Tue, 27 Oct 2009 12:33:16 -0700 (PDT)
From: D S <deepsou...@yahoo.com>
Subject: Re: [Sanskrit] if ... then ...
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <488363.90792...@web111501.mail.gq1.yahoo.com>
Content-Type: text/plain; charset=iso-8859-1
The translation of 'if he comes I'll go' as 'yadi sah aayati, aham gamishyaami'
is both correct and simple.
What is the reason to want to use vidhi ling here?
The thing is that a tense often goes beyond representing the time of an event.
For example, look at the following:
Q: How does he exercise?
A: He walks his dog.
'Walks' here is strictly present tense. Yet, it is used here to represent
something repetitive. He walks his dog today, tomorrow, and so on.
It's best to resort to simple answers.
I think someone has already translated 'yadi sah aayati, aham gamishyaami'
--- On Tue, 10/27/09, anupam srivatsav <anupam.srivat...@gmail.com> wrote:
> From: anupam srivatsav <anupam.srivat...@gmail.com>
> Subject: Re: [Sanskrit] if ... then ...
> To: sanskrit@cs.utah.edu
> Date: Tuesday, October 27, 2009, 5:26 AM
> Dear Friends,
>
> Namaste.
>
> Thanks a lot for the responses. But, still my questions are
> not
> answered. So, I am posting the same question again.
>
> > => If he comes, I will go.
> > => yadi sah aayati, aham gamishyaami.
> >
> > Is this translation right?
> > My point is, 'if he comes' is a conditional
> mood.? Therefore, should
> > we not use vidhi ling there, instead of 'aayati',
> which is lat lakar?
> >
> > Also, how to translate,
> > 'Had he come, I would have gone'
> >
> > With regards,
> > Anupam.
> _______________________________________________
> To UNSUBSCRIBE or customize your subscription or topics of
> interest, visit
> http://mailman.cs.utah.edu/mailman/options/sanskrit
> and follow instructions.
>
------------------------------
Message: 4
Date: Tue, 27 Oct 2009 16:37:10 +0100
From: lino bercelli <li...@iol.it>
Subject: Re: [Sanskrit] Dileep
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <4ae713a6.1050...@iol.it>
Content-Type: text/plain; charset=ISO-8859-1; format=flowed
Monier-Williams dict. has this one:
===> [ dilIpa ]1[ dilI-pa ] m. ( fr. [ dilI ] = modern Delhi [ cf. [
Dilli ] ] + [ pa ] protector? ) N. of certain kings ( esp. of an
ancestor of RAma , son of AMzumat and father of Bhagi-ratha ) cf. MBh.
cf. Hariv. &c.
lino
------------------------------------------------------------------------
------------------------------
Message: 5
Date: 28 Oct 2009 06:57:44 -0000
From: "Shreyas P. Munshi" <shreyasmun...@rediffmail.com>
Subject: Re: [Sanskrit] sanskrit Digest, British Imperialist
Indologists vs. Indian Scholarship
To: <ajitga_...@yahoo.co.in>
Cc: sanskrit@cs.utah.edu
Message-ID:
<1256669838.s.24316.39513.f5mail-147-102.rediffmail.com.1256713064.41...@webmail.rediffmail.com>
Content-Type: text/plain; charset="utf-8"
BhagwadGIta, chapter 16, shoka 23 reads:
cyah shastravidhimutsrujya vartate kAmakArataH
na sa siddhimavApnoti na sukham na parAm gatim
Whish are the shastras BhagavAn refers to?
...Shreyas
On Wed, 28 Oct 2009 00:27:18 +0530 wrote
>
Let Me quote and bring your attention to the following book " Max mullerr and
his his contemporaries" Published Ramakrishna Ashram
"An inheritor of German romanticism in the study of India, Max Muller wrote in
India: What can It teach us?:'We all come from the East-all that we value most
has come to us from the East....everybody ought to feel that he is going to
his"old home", full of memories, if only he can read them.'He was aware of hard
realities of the then India.In his old age he frankly confessed: 'I do not
desire to see the geographical Benares with my physical eye.My idea of that
city is so high that i cannot risk disillusionment.'
Notwithstanding his vast scholarship and love for India, he was a
misunderstood person.He had critics both in India and abroad.His idea of
Christianising India raised a hue and cry here, while his liberal views on
Christianity enraged the Cristian missionaries.In this context it would be
worthwhile to remember Wilhelm Halbfass's observation.In hisbook India and
Europe he remarked:'In general Mueller viewed the 19th-century Indian reform
movements as a sign of a growing approximation of the Hindus to Christianity.In
his later development, Mueller's thought increasingly tended towards
eclecticism, while his ties to Christianity became looser and his recognition
of the Vedanta,in he described as the "acme" of human thought,more pronounced.'
Indian philosophy is called darsana, and darsana maens a spiritual perception,
a vision.Muller seems to have had cherishedan almost similar view.Muller wrote,
'Weshould damnify religion, if weseperate it fromphilosophy;we should ruin
philosophy, if we divorce it from religion.'Not only did he write a biography
of Sri Ramakrishna, he dreamtof a grand religious harmony which helaid bare in
the following words: 'This conscious sense of the presence of God is indeed a
common ground on which we may hope that in time not too distant the great
temple of the future will be erected in which the Hindus andnon-Hindus may join
hands and hearts in worshipping theSupreme Spirit.'
According to Nirad C.Chaudari, MaxMuller's last twenty-five years were a living
illustration of the vanaprastha he had described.It seems he was referring to
himself when he wrote toRenan in 1877:'Only it is not enough to translate
them[the Upanishadsand theVedanta}, they require the shoulder of a
Christophorous to carry them over the channel of two thousand years that runs
between the old Vanaprasthis and us.....................................
An inheritor of German romanticism in the study of India, Max Muller wrote in
India: What can It teach us?:'We all come from the East-all that we value most
has come to us from the East....everybody ought to feel that he is going to
his"old home", full of memories, if only he can read them.'He was aware of hard
realities of the then India.In his old agew he frankly confessed: 'I do not
desire to see the geographical Benares with my physical eye.My idea of that
city is so high that i cannot risk disillusionment.'
Notwithstanding his vast scholarship and love for India, he was a
misunderstood person.He had critics both in India and abroad.His idea of
Cristianitizing India raised a hue and cry here, while his liberal views on
Cristianity enraged the Cristian missionaries.In this context it would be
worthwhile to remember Wilhelm Halbfass's observation.In hisbook India and
Europe he remarked:'In general Mueller viewed the 19th-century Indian reform
movements as a sign of a growing approximation of the Hindus to Cristianity.In
his later developement, Mueller's thought increasingly tended towards
eclecticism, while his ties to Christianity became looser and his regognition
of the Vedanta, ehich he described as the "acme" of human thought,more
pronounced.'
Indian philosophy is called darsana, and darsana maens a spiritual perception,
a vision.Muller seems to have had cherishedan almost similar view.Muller wrote,
'Weshould damnify religion, if weseperate it fromphilosophy;we should ruin
philosophy, if we divorce it from religion.'Not only did he write a biography
of Sri Ramakrishna, he dreamtof a grand religious harmony which helaid bare in
the following words: 'This conscious sense of the presence of God is indeed a
common ground on which we may hope that in time not too distant the great
temple of the future will be erected in which the Hindus andnon-Hindus may join
hands and hearts in worshipping theSupreme Spirit.'
According to Nirad C.Chaudari, MaxMuller's last twenty-five years were a living
illustration of the vanaprastha he had described.It seems he was referring to
himself when he wrote toRenan in 1877:'Only it is not enough to translate
them[the Upanishadsand theVedanta}, they require the shoulder of a
Christophorous to carry them over the channel of two thousand years that runs
between the old Vanaprasthis and us.....................................
Ajit Gargeshwari
>
>
>
>--- On Tue, 27/10/09, kamalesh pathak wrote:
>
>From: kamalesh pathak
>Subject: Re: [Sanskrit] sanskrit Digest, British Imperialist Indologists vs.
>Indian Scholarship
>To: "Sanskrit Mailing List"
>Date: Tuesday, 27 October, 2009, 1:58 PM
>
>
bhatt mahoday, Maxmuller did came to a pandit in prabhas to solve some critical
verses of Rigveda. just 18/20 years back i have seen the letters of
appriciation wrote by maxmuller to this pandit. ( all these correspondence lies
in the custody of a nonesense man who demands millions of Rs. just to give us a
short look of all the books and letters)
>prabhas means the holy land prabhas where lord Somanath was tempted to be
>stayed as a jyotirlinga.
>of course i am a devottee and worshiper of lord Somanath mahadev yet my
>thinking says prabhas is older than somanath.
>with regards,
>kamalesh pathak
>
>
2009/10/24 hn bhat
>
The difficult problem is the Scriptures. The answer to the problemis the
meaning of the verse or verses (in the language you understand). Of course as
one progresses along the learning curve and becomes scholarly like the folks in
this list, then probably one would be able to understand the answer even if it
is quoted in Sanskrit.
>
If by scripture, the Veda-s are meant, they have been provided tools for
learning. Vyakarana, is important one of the tools. Especilally, Pratishakhya
section deals with the phonetic laws in Vedic literature. They are available
Rgveda and Yajurveda (both translated by western scholars long ago.) In the
Siddhantakaumudi, the text book of Sanskrit Grammar, for the use of Students,
there is a special appendix Vaidikaprakarana. I don't know whether any Indian
Scholar had attempted learning this section, even though many claim to be Vedic
Scholars. Again, for lexical items, Nirukta of Yaska, (5th Centrudy AD) which
lists out the words in the Samhita and other parts arranged in his own order.
How many have taken pains to go through the lexicon, before writing anything
about the translations of Maxmular and his followers? We have got the
commentaries by Skanda Swamy (the earliest one), Sayana, Madhvacharya and
otherteachers.This is a bare
fact.
>
>
This answers, I hope why we need translations as a shortcut to going through
and mastering the use of these tools. Scholars may differ.
>
For the criticism of Maxmular and others as imperialistic movement, somebody
had replied in another forum, are we not falling into the grove of neo
socialist movement (with editing and preserving the works)? I also had come
across a strong movement against colonial theory of Aryan Invasion as invalid
and a product of British Imperialist Indologists to establish the supremacy of
Westerners over Indians. A Linguist like MM Deshpande, stayed neutral in the
discussion. There was a discussion among the linguists also defending and
opposing the views. Dr. Dhananjay might have been aware of the movement.
>
With regardsd
>
>
>
>
>--
>Hari Narayana Bhat B.R.
>EFEO,
>PONDICHERRY
>
>_______________________________________________
>To UNSUBSCRIBE or customize your subscription or topics of interest, visit
>http://mailman.cs.utah.edu/mailman/options/sanskrit
>and follow instructions.
>
>
>
>-----Inline Attachment Follows-----
>
>
_______________________________________________
>To UNSUBSCRIBE or customize your subscription or topics of interest, visit
>http://mailman.cs.utah.edu/mailman/options/sanskrit
>and follow instructions.
>
Try the new Yahoo! India Homepage. Click here.
_______________________________________________
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and follow instructions.
____________________________
Shreyas Munshi
shreyasmun...@rediffmail.com
C202, Mandar Apartments, 120 Ft D P Road,
Seven Bungalows, Versova, Mumbai 400 061
Tel Res: (22) 26364290 Mob: 981 981 8197
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Message: 6
Date: Wed, 28 Oct 2009 13:37:45 +0530
From: kamalesh pathak <kamleshsomn...@gmail.com>
Subject: Re: [Sanskrit] SRUSHTTI KRAMAM
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
<171bab240910280107x15b38fa3ja1e5074f50596...@mail.gmail.com>
Content-Type: text/plain; charset="windows-1252"
there are also several other opinions for the cosmos creation . one can see
it with Bhagavad Gita. in Arjun ViShAd yog chapter Krishna says --> bahuni
me vyatItAni janmAni tavachArjun. this is for an individual but for cosmos
and universe creation sure there are several other authorities.
more learned people may enlight this pleasse.
namaste. and Jay Somanath,
Kamalesh pathak from Somanath
2009/10/27 trupti patel <tpatel_2...@hotmail.com>
> what is the meaning of this. can some one please translate this?
>
> ------------------------------
> Date: Tue, 27 Oct 2009 18:45:35 +0530
> From: dr.balakrishnamurthy.ramar...@gmail.com
>
> To: sanskrit@cs.utah.edu
> Subject: [Sanskrit] SRUSHTTI KRAMAM
>
>
>
>
> AATHREYA - BRAHMA SRI BALA KRISHNA MURTHY RAMARAJU
> Posted by: "BalaKrishnaMurthy Ramaraju"
> dr.balakrishnamurthy.ramar...@gmail.com vijaya_krishna3444
> Mon Oct 26, 2009 8:48 am (PDT)
>
> AATHRYA ? SRUSHTTI KRAMAM
> Aadeenaam Praktuthi Purushor dwayam eva asthu.
> Shakthi eva Prakruthi bhi
> Purusha achethana padaarttha roopam asthu.
> Shakthi sangamena Purush chethana avastha dharanthi
> Prakruthi Purusha sammelana eva bruhath visphotana prabhavathi
> Idaaneem srushtti praarambha ha.
> Viraat Purusha uthpatthi , tadanantharam Aadya BrahmaNa
> aavirbhavamasthu .
> BrahmaNa sahaayena Vidya Saraswathi , Manthra Gaayathri
> udhbhavam ithi .
> Thath samaaye pra pratthama maanava dampathyor uthpatthi
> sambhavathi . Aadya maanava dampthyo namah ithi ?
> Manu , Satharoopa .
> Manu bhi sarva maanava pithaha bhavathi
> Satharoopayor sarva maanava maatha bhi hi ?
> maanavaha vividdha roopa sathaaneekam bhavathi
> Manu ? maanavas
> Idam srushtti rahasyam
> Sarva maanava hrudayaanthare , Shakthi ? Purush
> sookshma roopena stthitthir bhavishyathi
> AATHREYA ghanttena bahirgatham
> Sarve Janaah Sukhino Bhavanthu
> Sarvathra Sanmangalaani Bhavnthu
> Rutham Vadishyaami
> --
> aathreya- r.bala krishna murthy
> B
> aathreya- dr.bala krishna murthy ramaraju
>
>
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Message: 7
Date: Wed, 28 Oct 2009 13:30:09 -0400
From: Naresh Cuntoor <nares...@gmail.com>
Subject: Re: [Sanskrit] He and I
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
<f4ce5f9f0910281030icc7157er165707d285d67...@mail.gmail.com>
Content-Type: text/plain; charset=ISO-8859-1
> He and I went there.
>
> Sah aham cha tatra agachaava.
Seems alright to me.
saH cha ahaM cha AvAm iti ekasheShaM kRutvA, 'AvAM agachChAva' iti
gaNayituM shakyate iti mama matam.
------------------------------
Message: 8
Date: Thu, 29 Oct 2009 13:13:44 +0000 (GMT)
From: "P.K.Ramakrishnan" <peeka...@yahoo.com>
Subject: [Sanskrit] Fate
To: sanskrit digest <sanskrit@cs.utah.edu>
Message-ID: <630463.99436...@web95302.mail.in2.yahoo.com>
Content-Type: text/plain; charset="utf-8"
?raatrirgamishhyati?
bhavishyati suprabhaataM
bhaaswaan udeshyati hasishhyati pankajasriiH /
?
itthaM vichinthayathi kOshagathe dvirephe
haa hantha hantha naliniiM gaja ujjahaara //
?
(Meaning ? The night will go. The day will come.The sun will rise. The lotus
will open.?
When the bee enclosed in the lotus bud was thinking
thus,
What a fate? An elephant plucked the lotus (and ate
it).
?
--------------------------------
P.K. Ramakrishnan
http://peekayar.blogspot.com
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Message: 9
Date: Thu, 29 Oct 2009 10:50:28 -0400
From: Naresh Cuntoor <nares...@gmail.com>
Subject: Re: [Sanskrit] Fate
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
<f4ce5f9f0910290750o769b2a7r22e17b55b18ac...@mail.gmail.com>
Content-Type: text/plain; charset="windows-1252"
I think it would help if we wrote using some commonly used transliteration
scheme. For those who have seen these subhAShitAs before, it does not make a
difference. Not so for beginners.
Adopting a convention (Baraha, Itrans, etc.) is not difficult. For example,
here is the same shloka in Baraha convention.
rAtrir-gamiShyati bhaviShyati suprabhAtaM
bhAsvAn udeShyati hasiShyati paMkajashrIH |
itthaM vichintayati koshagate dvirephe
hA hanta hanta nalinIM gaja ujjahAra ||
Naresh
On Thu, Oct 29, 2009 at 9:13 AM, P.K.Ramakrishnan <peeka...@yahoo.com>wrote:
> * raatrirgamishhyati bhavishyati suprabhaataM *
>
> *bhaaswaan udeshyati h**asishhyati pankajasriiH /*
>
> * *
>
> *itthaM vichinthayathi kOshagathe dvirephe
> *
>
> *haa hantha hantha naliniiM gaja ujjahaara //*
>
> * *
>
> *(Meaning ? The night will go. The day will come.*
> ***The sun will rise. The lotus will open.** *
>
> *When the bee enclosed in the lotus bud was thinking thus,
> *
>
> *What a fate? An elephant plucked the lotus (and ate it).*
>
> * *
> --------------------------------
> P.K. Ramakrishnan
> http://peekayar.blogspot.com
> ------------------------------
> Add whatever you love to the Yahoo! India homepage. Try
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> http://mailman.cs.utah.edu/mailman/options/sanskrit
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Message: 10
Date: Thu, 29 Oct 2009 20:46:47 +0530 (IST)
From: "P.K.Ramakrishnan" <peeka...@yahoo.com>
Subject: Re: [Sanskrit] Fate
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <139432.29304...@web95315.mail.in2.yahoo.com>
Content-Type: text/plain; charset="utf-8"
Thanks for the suggestion.
-----------------------------------
P.K. Ramakrishnan
http://peekayar.blogspot.com
--- On Thu, 29/10/09, Naresh Cuntoor <nares...@gmail.com> wrote:
From: Naresh Cuntoor <nares...@gmail.com>
Subject: Re: [Sanskrit] Fate
To: "Sanskrit Mailing List" <sanskrit@cs.utah.edu>
Date: Thursday, 29 October, 2009, 8:20 PM
I think it would help if we wrote using some commonly used transliteration
scheme. For those who have seen these subhAShitAs before, it does not make a
difference. Not so for beginners.
Adopting a convention (Baraha, Itrans, etc.) is not difficult. For example,
here is the same shloka in Baraha convention.
rAtrir-gamiShyati bhaviShyati suprabhAtaM
bhAsvAn udeShyati hasiShyati paMkajashrIH |
itthaM vichintayati koshagate dvirephe
hA hanta hanta nalinIM gaja ujjahAra ||
Naresh
On Thu, Oct 29, 2009 at 9:13 AM, P.K.Ramakrishnan <peeka...@yahoo.com> wrote:
?raatrirgamishhyati?
bhavishyati suprabhaataM
bhaaswaan udeshyati hasishhyati pankajasriiH /
?
itthaM vichinthayathi kOshagathe dvirephe
haa hantha hantha naliniiM gaja ujjahaara //
?
(Meaning ? The night will go. The day will come.The sun will rise. The lotus
will open.?
When the bee enclosed in the lotus bud was thinking
thus,
What a fate? An elephant plucked the lotus (and ate
it).
?
--------------------------------
P.K. Ramakrishnan
http://peekayar.blogspot.com
Add whatever you love to the Yahoo! India homepage. Try now!
_______________________________________________
To UNSUBSCRIBE or customize your subscription or topics of interest, visit
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and follow instructions.
-----Inline Attachment Follows-----
_______________________________________________
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Message: 11
Date: Thu, 29 Oct 2009 17:57:31 -0000
From: "Balaji" <bal...@balaji27.freeserve.co.uk>
Subject: Re: [Sanskrit] another puzzle
To: "Sanskrit Mailing List" <sanskrit@cs.utah.edu>
Message-ID: <372d09b2d72a4be2a0a7fc88eaa0a...@balajimain>
Content-Type: text/plain; charset="utf-8"
Dear Peekay,
Please post the answer for this puzzle. How do you expect the Pandavas to laugh
at the falling Krishna whereas Kauravas are weeping over this? Surely there is
a catch!?
I can't wait for the solution.
Regards
Balaji
----- Original Message -----
From: P.K.Ramakrishnan
To: sanskrit@cs.utah.edu
Sent: Sunday, October 25, 2009 8:40 AM
Subject: [Sanskrit] another puzzle
I had this in the draft mode.
keshavam pathitham drishtvaa
paandavaa harshamaayuyuh /
ruruduH kauravaassarve
haa haa keshava keshava //
Answer will be posted after two days.
-----------------------------------
P.K. Ramakrishnan
http://peekayar.blogspot.com
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Message: 12
Date: Thu, 29 Oct 2009 18:57:08 +0000
From: Su S. <subrahman...@hotmail.com>
Subject: Re: [Sanskrit] Request for 'Easier Texts' (Resources)
To: <sanskrit@cs.utah.edu>
Message-ID: <snt123-w294463c33fd5284c68aab9d9...@phx.gbl>
Content-Type: text/plain; charset="iso-8859-2"
I thought I should respond to this email trail, only because the implications
are
somehow one must grateful to Indologists. That cannot be further from the
truth.
Rajiv Malhotra has an excellent article related to Indology and liberal-art
academics:
http://www.sulekha.com/adcreatives/GoogleAM/Roadblock/default3.aspx?refadv=http://rajivmalhotra.sulekha.com/blog/post/2002/07/the-axis-of-neocolonialism.htm
Brahmi script was obviously put there by someone before Prinsep could decode.
I could
go into responding to comments on this trail- but that will only digress us
from the objectives of this list. The issues related to indology have been
hashed/rehashed numerous times on other fora.
I would prefer that this list focus on Samskritam rather than on the
indology aspects. Atleast that way one wont have to bear all this
sanctimoniusness.
subrahmanya
From: vsa...@bigpond.com
To: sanskrit@cs.utah.edu
Date: Tue, 27 Oct 2009 14:20:27 +1100
Subject: Re: [Sanskrit] Request for 'Easier Texts' (Resources)
In support of European scholars, I would like to draw attention to A?oka's rock
edict XII inscribed in 300 BC in the Brahmi script which says:
"For whosoever praises his own sect or blames other sects - all this out of
devotion to his own sect (ie) with a view to glorifying his own sect, if he is
acting thus, he injures his own sect severely (Line H)".
It may also be noted that the Brahmi script was first deciphered in 1837 by
James Prinsep although it these pillars and rocks had been seen by Indians for
2000 years.
Vimala
From: sanskrit-boun...@cs.utah.edu [mailto:sanskrit-boun...@cs.utah.edu] On
Behalf Of Phillip Hill
Sent: Tuesday, 27 October 2009 10:43 AM
To: sanskrit@cs.utah.edu
Subject: Re: [Sanskrit] Request for 'Easier Texts' (Resources)
Mr. Goldberg,
I tend to strongly agree with you. See Vol. 2,
chapter 17 of the book A History of the Warfare of Science with Theology in
Christendom by A.D. White. Another curiosity is that Friedrich Max Muller is
listed as a member of an elite group on page 21 of the book The Anglo -
American Establishment by Carroll Quigley.
Bryan Hill
Date: Mon, 26 Oct 2009 13:37:56 -0700
From: leegoldberg2...@yahoo.com
To: sanskrit@cs.utah.edu
Subject: Re: [Sanskrit] Request for 'Easier Texts' (Resources)
I was interested enough in seeing the basis for this statement (the one that
begins with "it is well known") to look up those authors up on Wikipedia and
follow the links a couple of steps. It seems that there is indeed a basis for
viewing them as "Orientalists" biased against their subject matter, but the
statement that their aim was "primarily to discredit hinduism and to make it
easier for priests to convert Indians to christianity" seems wildly
exaggerated. What I found was that Monier-Williams did indeed make a statement
to the effect that he hoped Hindus would convert to Christianity (I don't know
whether his scholarly work was as dogmatic as that statement), but that Mueller
seems to have been a liberal-minded scholar of comparative religion and only
with effort managed to maintain the Lutheran church membership of his German
youth. Mueller seems to have been guilty of considering a liberal version of
Christianity more sophisticated than other religions, but he woul
d probably have rated vedanta philosophers pretty high on the evolutionary
scale, as well. (The claim that he dismissed Hinduism as "nature religion" is
inaccurate. It was early Vedic religion, and its analogues in other cultures,
that he said personified forces of nature, such as wind and fire and thunder,
later to settle upon the idea of one dominant god, etc.)
From: Sudarshan Rao <drsrsudars...@gmail.com>
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Sent: Wed, October 21, 2009 11:40:42 PM
Subject: Re: [Sanskrit] Request for 'Easier Texts' (Resources)
It is well known that Max Mueller, Monier Williams and some other
german and british scholars began learning sanskrit primarily to
discredit hinduism and to make it easier for priests to convert
Indians to christianity. But as one trying to brush up his sanskrit, I
find that no hindu writer has given the grammatical analysis of every
word in a text as Monier Williams has done in Nalopakhyana and Max
Meuller has done in his Hitopadesha, and Lanman has done in his
reader. I have read texts which have been edited and translated by
stalwarts like Kale, Telang and many others, and find that for a
person interested in really learning sanskrit, Monier Williams, Max
Meuller and Lanman are the best!
Sudarshan
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