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Today's Topics:
1. Re: [l2] [Poetry] Sahitya vaibhavaM - part 1 The Dice Play -
Vakrokti verses of Mayura 02 & 3 (hn bhat)
2. jagatguro (balram shukla)
3. Re: [l2] [Poetry] Sahitya vaibhavaM - part 1 The Dice Play -
Vakrokti verses of Mayura 02 & 3 (Ranganathan Chittur Balakrishnan)
4. Re: [l2] [Poetry] Sahitya vaibhavaM - part 1 The Dice Play -
Vakrokti verses of Mayura 02 & 3 (Upendra Watwe)
5. Help with this verse (Shobak Kythakyapuzha)
6. translation (harini raghavan)
7. Re: translation (Krishnanand Mankikar)
8. Re: [l2] [grammar] vyAkaraNa vaibhavaM - part 9 - sandhi 4
(Sai Susarla)
9. See "Gmail" on your Google homepage (sri.venugo...@gmail.com)
10. Re: [l2] [grammar] vyAkaraNa vaibhavaM - taparastatkaalasya
(Sai Susarla)
11. [l2] [grammar] vyAkaraNa vaibhavaM - part 9 - guNa sandhi
summary (Sai Susarla)
12. [l2] [grammar] vyAkaraNa vaibhavaM - part 9 - guNa sandhi
summary (Sai Susarla)
13. [l2] [grammar] vyAkaraNa vaibhavaM - part 10 - vR^iddhi
sandhi (Sai Susarla)
14. Seeking your guidance, please (Sankara Krishnan)
----------------------------------------------------------------------
Message: 1
Date: Mon, 21 Dec 2009 22:15:57 +0530
From: hn bhat <hnbha...@gmail.com>
Subject: Re: [Sanskrit] [l2] [Poetry] Sahitya vaibhavaM - part 1 The
Dice Play - Vakrokti verses of Mayura 02 & 3
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
<b1ef99310912210845v2e2b16bco79f2e3ecb03bc...@mail.gmail.com>
Content-Type: text/plain; charset="utf-8"
Here is the Verse Number 2 of the second Installment:
kiM me durodareNa prayaatu yadi gaNapatir n ate .abhimataH/
kaH pradveShTi vinaayakam? ahilokaH, kiM na jaanaasi?
Parvati:
*kiM me durodareNa?*[I am not sure why should I play dice with you.
(Literally, what is the use of playing dice (me durodare?a) (with you)
[Also this means kiM medurodareNa = what is the use of fatty bellied
Ganesha]
Shiva:
*
prayaatu yadi gaNapatir n ate .abhimataH|*
**[If you do not like (him), let gaNapati leave. ]
(the same expression of Parvati is interpreted as to mean what is the use of
gaNEsha with his fatty tummy)
Parvati: (since Shiva speaks about their son gaNEsha)
*kaH pradveShTi vinaayakam?*
[Who can hate vinAyaka? ]
(?vinaayako vighnaraajaH? Amara. viinaaM naayakaH ? vinaayakaH; = the leader
of the birds also.)
Shiva: (interpreting vi(birds)-nAyaka(Chief of Birds) as garuDa, the Chief
of birds)
*ahilokaH, kiM na jaanaasi?*
[All of the snakes do (hate GaruDa); don?t you know? ]
===================
Note:
How GaruDa and the snakes became enemies?
Kashyap, Garuda's father, had two wives: Kadru, the elder, and Vinata,
Garuda's mother, the younger. There was great rivalry between the two wives.
They could not stand each other. Once, they had an argument over the color
of the horse Uchchaisravas, produced during the Churning of the Ocean just
after the time of creation. Each chose a color and laid a wager on her own
choice. The one who lost would become the other's slave. Kadru proved to be
right and, as part of the agreement, imprisoned Vinata in the nether
regions, Patala, where she was guarded by serpents. The serpents are,
according to another myth, the sons of Kadru herself.
Garuda, on hearing of his mother's imprisonment, descended to Patala and
asked the serpents to release Vinata. They agreed to do so and demanded as
ransom a cup of amrita (ambrosia). So Garuda set off for the celestial
mountain where the amrita was kept. Before he could get to the amrita he had
to overcome three hazards set up by the gods to guard the celestial drink.
First, Garuda came upon a ring of flames fanned by high winds. They roared
and leapt up to the sky but Garuda drank up several rivers and extinguished
the flames. Next, Garuda came upon a circular doorway. A very rapidly
spinning wheel with sharp spikes on the spokes guarded it. Garuda made
himself very small and slipped through the turning spokes. Lastly, Garuda
had to defeat two fire-spitting serpents guarding the amrita. He flapped his
wings rapidly and blew dust into the eyes of the monsters and blinded them.
Then he cut them to pieces with his sharp beak. So Garuda finally reached
the amrita and started to fly back with it to the nether regions but the
gods anticipated his purpose and gave chase. Indra, king of the gods, struck
him with his thunderbolt but Garuda proved a superior warrior and defeated
the gods and continued unscathed on his journey to Patala.
When the serpents got the amrita they were overjoyed and released Vinata.
Garuda got his mother back but he became an inveterate enemy of the
serpents, the sons of his mother's rival Kadru. Also the serpents, the
Nagas, symbolized evil and that automatically invoked Garuda's hatred.
===============
Rest in next
--
Dr. Hari Narayana Bhat B.R.
EFEO,
PONDICHERRY
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Message: 2
Date: Fri, 18 Dec 2009 19:42:02 +0530
From: balram shukla <shuklabalra...@gmail.com>
Subject: [Sanskrit] jagatguro
To: sanskrit@cs.utah.edu
Message-ID:
<5ac15a3c0912180612g20fc078amc69a5df46830b...@mail.gmail.com>
Content-Type: text/plain; charset="utf-8"
namo'stu !
vastutah ???????? ! ?? ???? | ????? ??????-????????????????? |
--
balram
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Message: 3
Date: Tue, 22 Dec 2009 08:31:56 +0530 (IST)
From: Ranganathan Chittur Balakrishnan <cbranganat...@yahoo.co.in>
Subject: Re: [Sanskrit] [l2] [Poetry] Sahitya vaibhavaM - part 1 The
Dice Play - Vakrokti verses of Mayura 02 & 3
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <304853.36462...@web95310.mail.in2.yahoo.com>
Content-Type: text/plain; charset="utf-8"
dear sri bhat,
i shall be obliged if you start sending the slokas in devanagari script as you
used to do earlier
your sincerely,
cbranganathan,ahmedabad
--- On Mon, 12/21/09, hn bhat <hnbha...@gmail.com> wrote:
From: hn bhat <hnbha...@gmail.com>
Subject: Re: [Sanskrit] [l2] [Poetry] Sahitya vaibhavaM - part 1 The Dice Play
- Vakrokti verses of Mayura 02 & 3
To: "Sanskrit Mailing List" <sanskrit@cs.utah.edu>
Date: Monday, December 21, 2009, 10:15 PM
Here is the Verse Number 2 of the second Installment:
kiM me durodareNa prayaatu yadi gaNapatir n ate .abhimataH/
kaH pradveShTi vinaayakam? ahilokaH, kiM na jaanaasi?
Parvati:
kiM me durodareNa?[I am not sure why should I play dice with you. (Literally,
what is the use of playing dice (me durodare?a) (with you)
[Also this means kiM medurodareNa = what is the use of fatty bellied Ganesha]
Shiva:
prayaatu yadi gaNapatir n ate .abhimataH|
[If you do not like (him), let gaNapati leave. ]
(the same expression of Parvati is interpreted as to mean what is the use of
gaNEsha with his fatty tummy)
Parvati: (since Shiva speaks about their son gaNEsha)
?kaH pradveShTi vinaayakam?
[Who can hate vinAyaka? ?]
(?vinaayako vighnaraajaH? Amara. viinaaM naayakaH ? vinaayakaH; = the leader of
the birds also.)
Shiva: (interpreting vi(birds)-nAyaka(Chief of Birds) as garuDa, the Chief of
birds)
ahilokaH, kiM na jaanaasi?
[All of the snakes do (hate GaruDa); don?t you know? ]
===================
Note:
How GaruDa and the snakes became enemies?
Kashyap, Garuda's father, had two wives: Kadru, the elder, and Vinata, Garuda's
mother, the younger. There was great rivalry between the two wives. They could
not stand each other. Once, they had an argument over the color of the horse
Uchchaisravas, produced during the Churning of the Ocean just after the time of
creation. Each chose a color and laid a wager on her own choice. The one who
lost would become the other's slave. Kadru proved to be right and, as part of
the agreement, imprisoned Vinata in the nether regions, Patala, where she was
guarded by serpents. The serpents are, according to another myth, the sons of
Kadru herself.
Garuda, on hearing of his mother's imprisonment, descended to Patala and asked
the serpents to release Vinata. They agreed to do so and demanded as ransom a
cup of amrita (ambrosia). So Garuda set off for the celestial mountain where
the amrita was kept. Before he could get to the amrita he had to overcome three
hazards set up by the gods to guard the celestial drink. First, Garuda came
upon a ring of flames fanned by high winds. They roared and leapt up to the sky
but Garuda drank up several rivers and extinguished the flames. Next, Garuda
came upon a circular doorway. A very rapidly spinning wheel with sharp spikes
on the spokes guarded it. Garuda made himself very small and slipped through
the turning spokes. Lastly, Garuda had to defeat two fire-spitting serpents
guarding the amrita. He flapped his wings rapidly and blew dust into the eyes
of the monsters and blinded them. Then he cut them to pieces with his sharp
beak. So Garuda finally reached the
amrita and started to fly back with it to the nether regions but the gods
anticipated his purpose and gave chase. Indra, king of the gods, struck him
with his thunderbolt but Garuda proved a superior warrior and defeated the gods
and continued unscathed on his journey to Patala.
When the serpents got the amrita they were overjoyed and released Vinata.
Garuda got his mother back but he became an inveterate enemy of the serpents,
the sons of his mother's rival Kadru. Also the serpents, the Nagas, symbolized
evil and that automatically invoked Garuda's hatred.
===============
Rest in next
--
Dr. Hari Narayana Bhat B.R.
EFEO,
PONDICHERRY
-----Inline Attachment Follows-----
_______________________________________________
To UNSUBSCRIBE or customize your subscription or topics of interest, visit
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------------------------------
Message: 4
Date: Tue, 22 Dec 2009 08:45:33 -0500
From: Upendra Watwe <upendra.wa...@gmail.com>
Subject: Re: [Sanskrit] [l2] [Poetry] Sahitya vaibhavaM - part 1 The
Dice Play - Vakrokti verses of Mayura 02 & 3
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
<b39355ca0912220545j5936ecaeha8ad0378b7f12...@mail.gmail.com>
Content-Type: text/plain; charset="utf-8"
dear sri bhat,
same re
On Mon, Dec 21, 2009 at 10:01 PM, Ranganathan Chittur Balakrishnan <
cbranganat...@yahoo.co.in> wrote:
> dear sri bhat,
> i shall be obliged if you start sending the slokas in devanagari script as
> you used to do earlier
> your sincerely,
> cbranganathan,ahmedabad
>
> --- On *Mon, 12/21/09, hn bhat <hnbha...@gmail.com>* wrote:
>
>
> From: hn bhat <hnbha...@gmail.com>
> Subject: Re: [Sanskrit] [l2] [Poetry] Sahitya vaibhavaM - part 1 The Dice
> Play - Vakrokti verses of Mayura 02 & 3
> To: "Sanskrit Mailing List" <sanskrit@cs.utah.edu>
> Date: Monday, December 21, 2009, 10:15 PM
>
> Here is the Verse Number 2 of the second Installment:
>
>
> kiM me durodareNa prayaatu yadi gaNapatir n ate .abhimataH/
>
> kaH pradveShTi vinaayakam? ahilokaH, kiM na jaanaasi?
>
>
> Parvati:
> *kiM me durodareNa?*[I am not sure why should I play dice with you.
> (Literally, what is the use of playing dice (me durodare?a) (with you)
> [Also this means kiM medurodareNa = what is the use of fatty bellied
> Ganesha]
>
>
> Shiva:
> *
> prayaatu yadi gaNapatir n ate .abhimataH|*
> **[If you do not like (him), let gaNapati leave. ]
>
> (the same expression of Parvati is interpreted as to mean what is the use
> of gaNEsha with his fatty tummy)
>
>
> Parvati: (since Shiva speaks about their son gaNEsha)
>
> *kaH pradveShTi vinaayakam?*
> [Who can hate vinAyaka? ]
> (?vinaayako vighnaraajaH? Amara. viinaaM naayakaH ? vinaayakaH; = the
> leader of the birds also.)
>
>
> Shiva: (interpreting vi(birds)-nAyaka(Chief of Birds) as garuDa, the Chief
> of birds)
> *ahilokaH, kiM na jaanaasi?*
> [All of the snakes do (hate GaruDa); don?t you know? ]
> ===================
> Note:
>
> How GaruDa and the snakes became enemies?
>
>
> Kashyap, Garuda's father, had two wives: Kadru, the elder, and Vinata,
> Garuda's mother, the younger. There was great rivalry between the two wives.
> They could not stand each other. Once, they had an argument over the color
> of the horse Uchchaisravas, produced during the Churning of the Ocean just
> after the time of creation. Each chose a color and laid a wager on her own
> choice. The one who lost would become the other's slave. Kadru proved to be
> right and, as part of the agreement, imprisoned Vinata in the nether
> regions, Patala, where she was guarded by serpents. The serpents are,
> according to another myth, the sons of Kadru herself.
>
> Garuda, on hearing of his mother's imprisonment, descended to Patala and
> asked the serpents to release Vinata. They agreed to do so and demanded as
> ransom a cup of amrita (ambrosia). So Garuda set off for the celestial
> mountain where the amrita was kept. Before he could get to the amrita he had
> to overcome three hazards set up by the gods to guard the celestial drink.
> First, Garuda came upon a ring of flames fanned by high winds. They roared
> and leapt up to the sky but Garuda drank up several rivers and extinguished
> the flames. Next, Garuda came upon a circular doorway. A very rapidly
> spinning wheel with sharp spikes on the spokes guarded it. Garuda made
> himself very small and slipped through the turning spokes. Lastly, Garuda
> had to defeat two fire-spitting serpents guarding the amrita. He flapped his
> wings rapidly and blew dust into the eyes of the monsters and blinded them.
> Then he cut them to pieces with his sharp beak. So Garuda finally reached
> the amrita and started to fly back with it to the nether regions but the
> gods anticipated his purpose and gave chase. Indra, king of the gods, struck
> him with his thunderbolt but Garuda proved a superior warrior and defeated
> the gods and continued unscathed on his journey to Patala.
>
> When the serpents got the amrita they were overjoyed and released Vinata.
> Garuda got his mother back but he became an inveterate enemy of the
> serpents, the sons of his mother's rival Kadru. Also the serpents, the
> Nagas, symbolized evil and that automatically invoked Garuda's hatred.
>
>
> ===============
> Rest in next
>
>
> --
> Dr. Hari Narayana Bhat B.R.
> EFEO,
> PONDICHERRY
>
> -----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.
>
>
>
> _______________________________________________
> To UNSUBSCRIBE or customize your subscription or topics of interest, visit
> http://mailman.cs.utah.edu/mailman/options/sanskrit
> and follow instructions.
>
>
--
warm regards
Upendra Watwe
400 Cold Spring Road,D409,
Rocky Hill, CT , USA -06067
+1-860-479-1718
+1-860-757-3823
http://uwatwe.qhealthzone.com
http://swatwe.qbeautyzone.com
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------------------------------
Message: 5
Date: Tue, 22 Dec 2009 10:10:07 -0700
From: Shobak Kythakyapuzha <krsho...@gmail.com>
Subject: [Sanskrit] Help with this verse
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
<6b82bea0912220910n4bafbce0l2ccaae690616c...@mail.gmail.com>
Content-Type: text/plain; charset="utf-8"
Dear all,
"The mind controls the body & breath controls the mind."
Heard this saying in yoga classes, can somebody help with the actual
Sanskrit saying and to its origin.
best regards,
shobak K
On Tue, Dec 22, 2009 at 6:45 AM, Upendra Watwe <upendra.wa...@gmail.com>wrote:
> dear sri bhat,
> same re
>
> On Mon, Dec 21, 2009 at 10:01 PM, Ranganathan Chittur Balakrishnan <
> cbranganat...@yahoo.co.in> wrote:
>
>> dear sri bhat,
>> i shall be obliged if you start sending the slokas in devanagari script as
>> you used to do earlier
>> your sincerely,
>> cbranganathan,ahmedabad
>>
>> --- On *Mon, 12/21/09, hn bhat <hnbha...@gmail.com>* wrote:
>>
>>
>> From: hn bhat <hnbha...@gmail.com>
>> Subject: Re: [Sanskrit] [l2] [Poetry] Sahitya vaibhavaM - part 1 The Dice
>> Play - Vakrokti verses of Mayura 02 & 3
>> To: "Sanskrit Mailing List" <sanskrit@cs.utah.edu>
>> Date: Monday, December 21, 2009, 10:15 PM
>>
>>
>> Here is the Verse Number 2 of the second Installment:
>>
>>
>> kiM me durodareNa prayaatu yadi gaNapatir n ate .abhimataH/
>>
>> kaH pradveShTi vinaayakam? ahilokaH, kiM na jaanaasi?
>>
>>
>> Parvati:
>> *kiM me durodareNa?*[I am not sure why should I play dice with you.
>> (Literally, what is the use of playing dice (me durodare?a) (with you)
>> [Also this means kiM medurodareNa = what is the use of fatty bellied
>> Ganesha]
>>
>>
>> Shiva:
>> *
>> prayaatu yadi gaNapatir n ate .abhimataH|*
>> **[If you do not like (him), let gaNapati leave. ]
>>
>> (the same expression of Parvati is interpreted as to mean what is the use
>> of gaNEsha with his fatty tummy)
>>
>>
>> Parvati: (since Shiva speaks about their son gaNEsha)
>>
>> *kaH pradveShTi vinaayakam?*
>> [Who can hate vinAyaka? ]
>> (?vinaayako vighnaraajaH? Amara. viinaaM naayakaH ? vinaayakaH; = the
>> leader of the birds also.)
>>
>>
>> Shiva: (interpreting vi(birds)-nAyaka(Chief of Birds) as garuDa, the Chief
>> of birds)
>> *ahilokaH, kiM na jaanaasi?*
>> [All of the snakes do (hate GaruDa); don?t you know? ]
>> ===================
>> Note:
>>
>> How GaruDa and the snakes became enemies?
>>
>>
>> Kashyap, Garuda's father, had two wives: Kadru, the elder, and Vinata,
>> Garuda's mother, the younger. There was great rivalry between the two wives.
>> They could not stand each other. Once, they had an argument over the color
>> of the horse Uchchaisravas, produced during the Churning of the Ocean just
>> after the time of creation. Each chose a color and laid a wager on her own
>> choice. The one who lost would become the other's slave. Kadru proved to be
>> right and, as part of the agreement, imprisoned Vinata in the nether
>> regions, Patala, where she was guarded by serpents. The serpents are,
>> according to another myth, the sons of Kadru herself.
>>
>> Garuda, on hearing of his mother's imprisonment, descended to Patala and
>> asked the serpents to release Vinata. They agreed to do so and demanded as
>> ransom a cup of amrita (ambrosia). So Garuda set off for the celestial
>> mountain where the amrita was kept. Before he could get to the amrita he had
>> to overcome three hazards set up by the gods to guard the celestial drink.
>> First, Garuda came upon a ring of flames fanned by high winds. They roared
>> and leapt up to the sky but Garuda drank up several rivers and extinguished
>> the flames. Next, Garuda came upon a circular doorway. A very rapidly
>> spinning wheel with sharp spikes on the spokes guarded it. Garuda made
>> himself very small and slipped through the turning spokes. Lastly, Garuda
>> had to defeat two fire-spitting serpents guarding the amrita. He flapped his
>> wings rapidly and blew dust into the eyes of the monsters and blinded them.
>> Then he cut them to pieces with his sharp beak. So Garuda finally reached
>> the amrita and started to fly back with it to the nether regions but the
>> gods anticipated his purpose and gave chase. Indra, king of the gods, struck
>> him with his thunderbolt but Garuda proved a superior warrior and defeated
>> the gods and continued unscathed on his journey to Patala.
>>
>> When the serpents got the amrita they were overjoyed and released Vinata.
>> Garuda got his mother back but he became an inveterate enemy of the
>> serpents, the sons of his mother's rival Kadru. Also the serpents, the
>> Nagas, symbolized evil and that automatically invoked Garuda's hatred.
>>
>>
>> ===============
>> Rest in next
>>
>>
>> --
>> Dr. Hari Narayana Bhat B.R.
>> EFEO,
>> PONDICHERRY
>>
>> -----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.
>>
>>
>>
>> _______________________________________________
>> To UNSUBSCRIBE or customize your subscription or topics of interest, visit
>> http://mailman.cs.utah.edu/mailman/options/sanskrit
>> and follow instructions.
>>
>>
>
>
> --
> warm regards
> Upendra Watwe
> 400 Cold Spring Road,D409,
> Rocky Hill, CT , USA -06067
> +1-860-479-1718
> +1-860-757-3823
> http://uwatwe.qhealthzone.com
> http://swatwe.qbeautyzone.com
>
>
> _______________________________________________
> To UNSUBSCRIBE or customize your subscription or topics of interest, visit
> http://mailman.cs.utah.edu/mailman/options/sanskrit
> and follow instructions.
>
>
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------------------------------
Message: 6
Date: Tue, 22 Dec 2009 22:35:45 +0530
From: harini raghavan <harin...@gmail.com>
Subject: [Sanskrit] translation
To: sanskrit@cs.utah.edu
Message-ID:
<bf6928da0912220905t10c00412p5402f0b910465...@mail.gmail.com>
Content-Type: text/plain; charset="iso-8859-1"
Hello,
Can any body please translate the following three phrases for me?
"So a mnago and banana walk into bar"
"Nutrition and agriculture expert"
"Call me"
I prefer it to be in roman script.
Thanks in advance and Regards,
Harini.
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Message: 7
Date: Wed, 23 Dec 2009 15:45:15 +0530
From: Krishnanand Mankikar <kdmanki...@gmail.com>
Subject: Re: [Sanskrit] translation
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID:
<2b2948ae0912230215y2262f23dj449d751080912...@mail.gmail.com>
Content-Type: text/plain; charset="utf-8"
What does so stand for?
If so = thereafter, it is pashchaat or tadanantaram
If so = therefore it could be tasmaat
If so = thus, it could be tathaa.
ekkam aamraphalam kadaliphalam cha madasthale
(madhushaalaayaM) aagatau.(pravishtau)
aahaara visheSajnyaH, kruSi visheSajnyaH.
pratyahuyataam, pratyaabhaSyataM, punrvaachyatam(?)
(open for corrections)
kdm
2009/12/22 harini raghavan <harin...@gmail.com>
> Hello,
> Can any body please translate the following three phrases for me?
>
> "So a mnago and banana walk into bar"
> "Nutrition and agriculture expert"
> "Call me"
>
> I prefer it to be in roman script.
> Thanks in advance and Regards,
> Harini.
>
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Message: 8
Date: Wed, 23 Dec 2009 21:21:53 +0530
From: Sai Susarla <sai.susa...@gmail.com>
Subject: Re: [Sanskrit] [l2] [grammar] vyAkaraNa vaibhavaM - part 9 -
sandhi 4
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Cc: Jay Vaidya <deejayvai...@yahoo.com>
Message-ID: <4b323c99.1060...@gmail.com>
Content-Type: text/plain; charset="iso-8859-1"
Thanks to dhananjaya mahodaya for explaining taparastatkaalasya |
ta-paraH tatkaalasya 1.1.70
A 'ta'-associated varNa denotes a varNa whose pronunciation length is
the same as that mentioned.
What is a taparaH varNaH?
Let us try to understand the original LSK explanation of this sUtra
(which I couldn't before)
?? ??? ??????? ? ?, ????-??? ?, ???????????-???????? ?? ?????? ?????? |
taH paro yasmaat sa cha, taat-paraH cha, uchchaaryamANa-samakaalasya eva
saMj~naa syaat |
yasmaat varNaat taH paraH, sa cha
(that varNa which is followed by 'ta', and)
yaH ta-varNaat paraH sa cha
(that varNa following a 'ta')
uchchaaryamaaNasya sama-kaalasya eva saMj~naa syaat
(the above two varNas denote only the equally lengthy pronunciation of
that varNa)
An example of the first type is used in the sUtra,
??? ???? ???
Here, 'at' denotes the hrasva 'a'-kaaraH
at e~N
??? ??? ????
Here, 'at' denotes the hrasva 'a'-kaaraH. Also, t e~N denotes the
diirgha forms of e and o (not pluta forms).
Also, LSK footnote says,
???? ????????????? ???????? ??? ??????????? ???????? ???????? ??????
????????
The 'savarNasya' condition continues from the previous sUtra
(aNudit-savarNasya cha apratyayaH).
Therefore, 'at' denotes the savarNa a-kaaraH that is also sama-kaala,
i.e., the hrasva-akaaraH.
Jay Vaidya wrote:
> Regarding
> taparastatkaalasya | 1.1.70
> This is an exception to "aNudit savarNasya ca apratyayaH | 1.1.69
>
> Both are sa~jjasuutras |
> "aN", stands for
> " a i u R^i L^i e o ai au h y v r l "
> (Why not "a i u"? Let us leave that for an advanced class.)
> Whenever a paaNiniiya suutra mentions one of the "aN" list, if that
> mention not be the part of a "pratyaya", that mention will include all
> of the savarNa-homologues of the mentioned varNa.
> i.e., if 'i' is mentioned, it will stand for 'i' or 'ii' or 'i3',
> whether nasal or non-nasal, no matter if they be udaatta, anudaatta or
> svarita
> Sai-gaaru has already discussed the suutra
> "iko yaN achi"
> "ik" means i u R^i L^i
> The example he discussed is sudhii + upaasyaH -> ii + u
> 'ii' is not mentioned in "iko yaN achi". However, because of the rule
> "aNudit... 1.1.69" we know that if 'i' is mentioned, it stands for
> 'ii' as well, because the mention is not specifically a 'pratyaya'.
>
> Now what if paaNini, in some circumstance does not want the mention to
> include all possible savarNas? Especially, paaNini had need to mention
> varNas, but restrict the rule only to the long or only to the short
> vowel. In such a case, paaNini says:
> "taparas tatkaalasya. 1.1.70"
> If followed by (associated with) a 't', the mentioned vowel only
> includes the savarNa-homologues that are of the same length.
> So if 'a' is mentioned, it would include a, aa, a3, nasal/non-nasal,
> udaatta/anudaatta/svarita forms
> But if 'at' is mentioned it would include ONLY the hrasva-short a,
> whether nasal/non-nasal, udaatta/anudaatta/svarita forms
>
> Applied to "at-eN^ guNaH | 1.1.2"
> "at" only includes the hrasva 'a'. By the way "eN^" follows a 't', and
> is also thus t-associated. "eN^" includes only diirgha e and diirgha o
> If the LSK had not introduced us to "taparastatkaalasya" we students
> would have thought that a, aa, a3... were all termed "guNa".
>
> Regards,
> Dhananjay
> *
>
>
> _______________________________________________
> To UNSUBSCRIBE or customize your subscription or topics of interest, visit
> http://mailman.cs.utah.edu/mailman/options/sanskrit
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>
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Message: 9
Date: Fri, 25 Dec 2009 02:48:11 +0000
From: sri.venugo...@gmail.com
Subject: [Sanskrit] See "Gmail" on your Google homepage
To: sanskrit@cs.utah.edu
Message-ID: <0016e64cba021fad56047b849...@google.com>
Content-Type: text/plain; charset="iso-8859-1"
Your friend, sri.venugo...@gmail.com, has sent you the following Google
Gadget.
See "Gmail" on your Google homepage ?
screenshot
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Message: 10
Date: Sat, 26 Dec 2009 19:51:55 +0530
From: Sai Susarla <sai.susa...@gmail.com>
Subject: Re: [Sanskrit] [l2] [grammar] vyAkaraNa vaibhavaM -
taparastatkaalasya
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <4b361c03.9050...@gmail.com>
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Message: 11
Date: Sat, 26 Dec 2009 23:30:24 +0530
From: Sai Susarla <sai.susa...@gmail.com>
Subject: [Sanskrit] [l2] [grammar] vyAkaraNa vaibhavaM - part 9 - guNa
sandhi summary
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <4b364f38.9060...@gmail.com>
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Message: 12
Date: Sat, 26 Dec 2009 23:39:26 +0530
From: Sai Susarla <sai.susa...@gmail.com>
Subject: [Sanskrit] [l2] [grammar] vyAkaraNa vaibhavaM - part 9 - guNa
sandhi summary
To: sanskrit Mailing List <sanskrit@cs.utah.edu>, Sai Susarla
<sai.susa...@gmail.com>
Message-ID: <4b365156.1050...@gmail.com>
Content-Type: text/plain; charset=UTF-8; format=flowed
Somehow I'm unable to send it as inline text. It's coming as an attachment.
Trying again...
- Sai.
I'll re-summarize the guNa sandhi rules taking into account the recent
clarifications by dhananjaya and bhat mahodayau as well as those of my
guru.
(Of course, all mistakes are mine, as these emails reflect only my
understanding).
The first rule is,
??????? ??????
????????? ??? ????????????? ???? ????? ???????
aadguNaH (6.1.87)
avarNaadachi pare pUrvaparayoreko guNaH AdeshaH syaat |
when 'a' varNa (i.e., all its 18 forms) is followed by an 'ach' varNa,
both the 'a' and the following 'ach' varNas will be replaced by a guNa
(as defined by 'at e~N guNaH' i.e., hrasva 'a', dIrgha 'e' and 'o')
Here, it should be understood that the 'taparakatvam' ie., t-association
will apply to both the preceding and succeeding varNas i.e., to 'a' and
'e o' as well.
Now, the
uraN raparaH (1.1.51)
is a sUtra in the 1st chapter. This sUtra doesn't talk about any sandhi
kaaryam unlike 'aadguNaH'.
All it says is the following.
uH ityukte R^i,L^i varNayoH sthaane yatra kutraapi 'aN' aadesho bhavati,
tad 'aN' raparo eva bhavati iti
(wherever R^i or L^i gets replaced by 'aN' that 'aN will also be
followed by a 'ra' varNa i.e., 'r' and 'l'.
Now let's see how these two work together to produce the desired effect
of guNa sandhi that we know thru experience:
?? + ??????? = ??? + ? + ? + ?????? = ??? + ? + ?????? (??? ???? ) = ?????????
upa + indraH = up + a + i + ndraH = up + e + ndraH (according to aat
guNaH) = upendraH
Why is a + i replaced by 'e'? because 'a' is 'kaNTha' varNa, 'i' is
'taalu' varNa and 'e' is 'kaNTha taalu'
according to sthaane.antaratamaH (sadR^ishatamaH - most similar varNa
(w.r.t. pronounciation) is used for replacement)
Why is a + u replaced by 'o'? because 'a' is 'kaNTha' varNa, 'u' is
'oShThau' and 'o' is kaNThoShThau'
Why is a + R^i replaced by 'a'? because 'a' is 'kaNTha' varNa, 'R^i' is
'mUrdhaa' and 'a' is 'kaNTha'
mahaa + R^iShiH = mah + aa + R^i (ach varNa) + ShiH = mah + 'a' + shiH
(according to aat guNaH)
= mah + 'a' + 'r' + ShiH according to (uraN raparaH)
kR^iShNa + R^iddhiH = kR^iShN + a + R^i + ddhiH = kR^iShN + 'a' (+ 'r')
+ ddhiH = kR^iShNarddhiH
In my next lesson, I'll introduce a case where guNa sandhi doesn't apply
even though it meets the criteria.
- Sai.
------------------------------
Message: 13
Date: Sun, 27 Dec 2009 23:25:16 +0530
From: Sai Susarla <sai.susa...@gmail.com>
Subject: [Sanskrit] [l2] [grammar] vyAkaraNa vaibhavaM - part 10 -
vR^iddhi sandhi
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <4b379f84.2060...@gmail.com>
Content-Type: text/plain; charset=UTF-8; format=flowed
Based on what we learnt so far,
hare + iha = har + e + iha = har + ay + iha = harayiha
??? + ?? = ??? + ? + ?? = ??? + ??? + ?? = ?????
However, there's a rule that says 'hara iha' is also legitimate.
That rule is
???? ???????????
lopaH shAkalsyasya (8.3.19)
avarNa-pUrvayoH padAntayoH yavayoH lopo vaa ashi pare
?????-???????? ????????? ????? ???? ?? ??? ???
If 'ya and va' are preceded by 'a' varNa (i.e., all its 18 forms) and
appear at the end of a padam (sup-ti~NantaM padam),
then they can optionally disappear when succeeded by an 'ash' (???) varNa.
hare + iha = (1) harayiha or (2) hara iha
harayiha = har + a + y + i (???) + ha = har + a + iha = hara iha
Now, aat-guNaH (6.1.87) sUtra says, a + i = e therefore hara + iha =
hareha, right? WRONG
This lopaH shaakalyasya is part of a special set of overriding sUtras in
aShTaadhyaayii, called the tripaadii.
paaNini put together a set of sUtras to capture exceptions to his
general rules he formulated earlier to explain most common Sanskrit usage.
aShTaadhyaayii means 8-chaptered treatise. Each chapter is divided into
4 paadams (quarters).
7 chapters and 8.1 (1st quarter of the 8th chapter) are together called
sa-paada saptaadhyaayii
8.2,.8.3 and 8.4 are together referred to as tripaadii.
The first sUtra of the tripaadii is the following:
???????????????? (8.2.1)
pUrvatrAsiddham (8.2.1)
Its LSK explanation says,
????-??????????? ????? ???????? ??????? ????????????? ?????? ????? ??? ????????
?????????
sapaada-saptaadhyayiiM prati tripaadii asiddhaa, tripaadyaamapi pUrvaM
prati paraM shaastraM asiddham |
The meaning of this rule is that, once a tripaadii sUtra applies in a
situation, preceding sUtras won't apply.
I couldn't understand how this meaning comes about from the above LSK
explanation, because I don't know what 'asiddham' means.
[Can experts come to my rescue here?]
Once lopaH shaakalsyasya is applied to a situation, a preceding
aShTaadhyaayii rule, i.e., aat-guNaH (in 6th chapter) won't apply.
That's why hara iha stays as is. You can't apply guNa sandhi to it.
Now, we introduce a new saMj~naa (term), called 'vR^iddhiH)
????????????
vR^iddhiraadaich (1.1.1)
vR^iddhiH aat aich
aat, aich cha vR^iddhi saMj~naH syaat
diirgha form of 'a' i.e., 'aa', and the aich varNas i.e., 'ai au' are
called vR^iddhi - aa, ai and au.
vR^iddhir-echi (6.1.88)
aat echi pare vR^iddhiH ekaadeshaH syaat
Here also, both the pUrva parayoH ekaadeshaH applies because this rule
is right next to 'aad-guNaH' in aShTaadhyaayii order.
guNa + apavaadaH = guNaapavaadaH
????? + ?????? = ?????? + ? ? + ????? = ?????? ? ????? = ???????????
kR^iShNa + ekatvaM = kR^iShN + a + e + katvaM = kR^iShN + ai + katvaM =
kR^iShNaikatvaM
deva + aishvaryaM = dev + a + ai + shvaryaM = dev + ai + shvaryaM =
devaishvaryaM
In the next lesson, we shall examine some exceptions to this rule.
- Sai.
------------------------------
Message: 14
Date: Wed, 30 Dec 2009 11:37:17 +0530 (IST)
From: Sankara Krishnan <krishnan_sank...@yahoo.co.in>
Subject: [Sanskrit] Seeking your guidance, please
To: Sanskrit Mailing List <sanskrit@cs.utah.edu>
Message-ID: <999884.85100...@web8806.mail.in.yahoo.com>
Content-Type: text/plain; charset="utf-8"
I have the following nagging queries, for which I seek the guidance of savants
like you, please
?
?LakaaraH (the names of the tenses and moods of the verbs) like (laT, ?la~N,?
lR^iT .etc.): Is there any basis in their names? In other words, why
?vartamaanakaalaH? (the name the present tense) is named as ?laT?... etc.,
For the past tense form (la~N), you have a simple mechanism of adding 'sma' to
the present tense form (laT) of the verb. Is it mentioned by Panini in his
?Ashtaadhyayi?
Do we a have similar approach for other tenses and moods? If not, why this
asymmetry?
For a given root of the verb (dhatu), how to find to which ?gaNa? it belongs
to? Also how to find whether it is ?parasmaipada? or ?atamanepada or
?upayapada?. Does Panini have a sutra for this?
?
S. Krishnan
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