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दीपावलि-पर्वदिनस्य शुभाषयाः

सर्वेभ्यो नमो नमः

अद्य श्वः च भारते दीपावली आचर्यते । सर्वेभ्यो अस्य पर्वदिनस्य शुभाषयाः । यद्यपि भारते इव अत्र अधिकं कोलाहलं कर्तुं न शक्नूमः तथापि बाल्यकालस्य दीपावलीः स्मृत्वा अत्र अपि आनन्दम् अनुभ्वामः इति मम इछ्छा । गृहेषु यावन् शक्यते तावन् दीपान् ज्वालयामः मधुरानि खादामः बन्धुमित्रैः सह अभिनन्दनानि च प्रसारयामः ।

नरकचतुर्दशी नाम आश्वायुजमासस्य चतुर्दशमे दिने च अमावास्ये दीपावली भवति । विश्वासः अस्ति यत् अस्मिन् दिने श्रीरामः सीतालक्ष्मणाभ्यां सह अयोध्यानगरीं प्रत्यागतवान् इति । दानवस्य नरकासुरस्य मृत्युः अपि श्रीकृष्णस्य पत्न्या सत्यभामया (भूदेव्याः अवताररूपिणि) अस्मिन् दिने एव कृतः इति अपि उच्यते । लक्ष्मीदेवी अपि विशेषतया सम्पूज्यते ।

शुभं भवतु ।
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Sri Dakshinamurti Stotram (with sanskrit text & meaning)

Youtube - Mon, 10/20/2008 - 00:53
Sri Dakshinamurti Stotram (with sanskrit text & meaning)
Sri Dakshinamurthy Stotram (Sanskrit Hymn about universe, self &God) Tags: Dakshinamurti Dakshinamurthy From: Shravan K Manyam Views: 117572 280 ratings Time: 08:46 More in Nonprofits & Activism
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Sanskrit Quote : Category - Gluttony and Garrulousness

Sanskrit Quote - Sat, 10/11/2008 - 22:53
जिह्वे प्रमाणं जानीहि भाषणे भोजनेऽपि च।

अत्युक्तिरतिभुक्तिश्च सद्य: प्राणापहारिणी।

English Translation of Sanskrit Quote:

Know your limitations "O, tongue, regarding speech and eating . Garrulousness and gluttony can cause instantaneous death.

Commentary on Sanskrit Quote:

This is a special kind of Subhashita. This is called an 'Anyokti' or a couplet containing a message addressed to someone whom it is not intended. The sensitivity of the poets shown in addressing the messages is really amazing. We have myriad kinds of people and none of them are the same when it comes to categorising them according to their menatal makeup. When it comes to instructing someone, each needs a different kind of approach. If someone needs to be addressed to directly, someone else might just want a slight hint.

This is addressed to a 'Tongue' on the fore. But it is really intended to be conveyed to a person who is both glutton and garrulous. But a sensitive person might feel hurt deeply when told so. Our poets were in a sense, "Masters of Mind."
Most of us don't understand the value of talk, silence and less-speech. Most of the times what we speak is sheer rubbish and useless. The core of our intention would be lost in the jungle of expression. Most of us would be better-off silent.

Both garrulousness and gluttony can assume dangerous proportions so as to cause death. Limit in eating is also a very good habit. Strangely tongue is involved in both. We would do well to keep the limits in both respects. I am amazed at the likeness of the ideas expressed by poets belonging to different times and locations. The same idea is expressed in a Kannada saying " ಊಟ ಬಲ್ಲವನಿಗೆ ರೋಗವಿಲ್ಲ, ಮಾತು ಬಲ್ಲವನಿಗೆ ಜಗಳವಿಲ್ಲ." meaning - One who knows the limit of eating never suffers a disease and he who knows the limits of speech never picks up a quarrel.
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Sanskrit Quote : Category Love- Disappointment- Heartburn

Sanskrit Quote - Fri, 10/10/2008 - 09:50
यां चिन्तयामि सततं मयि सा विरक्ता

साप्यन्यमिच्छति जनं स जनोऽन्यसक्त:।

अस्मत्कृते च परिशुष्यति काचिदन्या

धिक्ताञ्च तं च मदनं च इमां च मां च ॥

English Translation of Sanskrit Quote:

"She - of whom i am constantly thinking, has no love towards me. She loves another person and he is interested in another woman. Some other lady is longing for me. Fie her, him, the Cupid, that lady and me too."

Commentary on Sanskrit Quote:

This couplet is taken from the Shatakatraya of Bhirthrihari. Simplicity is the hallmark of Bhirthrihari's verses. How straightforward is the purport!! This couplet is all about love and mutuality. We have heard about many cornered love, but we have heard more of many cornered disappointment.

Without any exception, all of us have heard the saying " Love is blind"- meaning Love is a sublime feeling which has no parochial considerations. It transgresses all barriers like that of geographical boundaries, languages, castes, creed, skin-color, economic disparity, culture and religion. The young world loves to believe in it in a trice, but the big message to be read between the lines,goes almost unnoticed. Love unnoticed ends in a life-time bond. This deserves serious consideration and deliberation. But the "feel-good factor" clouds our faculty of thinking and we hardly stop to think about it. Everything else just "happens" at first sight, paving the way for the marriage to go to dogs.

When indulging in love we hardly care to think if the other person is also in love with us. We take it for granted, as we are too selfish to think of that angle. Whether we think of it or not, mutuality is the basis of love. Love endures when it is mutual and mature. Here in this couplet we see a string of disappointed lovers. Each case of love is one-sided and lack mutuality. The resultant heartburn is negative in nature and it makes a person a cynic.
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Sanskrit Quote : Category Self-Control

Sanskrit Quote - Thu, 10/09/2008 - 10:34
उदकान् हि नयन्ति नेत्तिका

उसुकार नमयन्ति तेजनम्।

दारुं नमयन्ति तच्चका

अत्तानं दमयन्ति पण्डिता॥

English Translation of Sanskrit Quote:

Irrigators direct the water,Fletchers fashion the shaft, Carpenters bend the wood,
The wise control themselves.

Commentary on Sanskrit Quote:-

This time I have sought to translate a pali couplet taken from "Dhammapada". Dhammapada is said to be a compilation of the Buddha's words spoken on various occasions. I am always moved by the simplicity of the language of the Buddha. He concerned himself with the wellbeing of the masses. Always simple and direct in his teachings, he addresses, both your intellect and your heart. The heart seems to converse with this sage who left us thousands of year ago. No one has ever spoken so clearly, succinctly and directly as Him.

Just look at this simple but potent message for example. The mere juxtaposition of the last line with the other three simple ones in the above couplet, makes it all the more significant and forceful.

It is the profession of the irrigators to see that the water flows in the right direction for the farmers to do cultivation. In the same way the duty of the fletchers is to shape arrows, so they shoot easily and pierces the target successfully. The carpenters are the ones who can bend the wood as they like to fashion furniture. Likewise, the Buddha says it is the work of a wise man to control himself.

Humans behave as if they are programmed to perform. They are conditioned to act in a certain way like the robots. Unless they observe themselves and know the truth about the world, they are bound to suffer untold miseries infinitely. In his view, controlling oneself is the highest achievement that can adorn a human being. An unawakened man is a bundle of negativities. These negativities replicate themselves at the first opportunity that presents itself.

It is the Buddha's crowning glory that he not only awakened himself, but paved the way for the liberation (Nibbana) of millions and millions of souls bound by the laws of karma. He perfected the "Insight meditation" or "Vipassana" and through the lineage of ordained monks, made it freely available for whosoever wishes to be liberated.

Through the couplet mentioned above, the Buddha means to say that for a wise man, controlling himself must be a prime concern and not a hobby. Taking refuge in the triad of Jewels, the Buddha, Dhamma and Sangha is the first step in the right direction.
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Ranjan Goswami, Jt Director PCRA, 10, Bhikaji Cama Place, New Delhi 110061
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Vision, Mission Appeal and FAQs of Kaushalam+Trust

" To revive Sanskrit to its well-deserved glory and pride, lest its vast treasure of knowledge is lost,
" to uncover and consolidate researchable premises from the scattered Sanskrit granthas on Ayurved, mathematics, science, astronomy, geography, social sciences etc,
" to authenticate and re-establish through testing in educational institutes, laboratories, academic centers by integrating them with modern knowledge, tools and techniques, and
" to bring out areas where the premises can be applied in modern science and societal functions
we need a network and a platform where all the scholars and institutions can achieve a free exchange and spread of this knowledge.
We propose to create this platform with a TV series, costing $ 5000 per episode for production and telecast.

Mission Statement
Kaushalam Trust, with the support of Doordarshan, will bring out a weekly TV sereis named Sanskrit Ki Duniya (Hindi program of 30-minutes duration) for the revival and promotion of Sanskrit, and endeavors to raise sponsorship through this appeal.

Kaushalam Trust will, through an editorial board of Sanskrit scholars, make the programme engaging by ensuring that
" It is informative - both about the hidden treasure of knowledge and about the experts and the institutes working to uncover the treasure.
" It is educative - giving lessons for learning Sanskrit in a creative and entertaining way.
" It is archival - containing lots of recitals which people are fond of listening to.
" It gives information about career avenues associated with the study of Sanskrit.
" It identifies research ideas, the laboratories to work on them (e.g. Ayurved), and sources of funding for such research.

Each episode will be divided into 4 segments of 4-6 minutes each:
Dharohar (Heritage),
Janen Sanskrit, Padhen Sanskrit (learning Sanskrit),
Jeevika-Vritti (Career opportunities) and
Vritta-Manch (news and events and future announcements).

There will be all India coverage and participation of Institutes, scholars, schools, seminars and events. The TV series will be a 2-way communication as well as platform to show-case pioneering work from within country and abroad.

Kaushalam Trust, with the support of Doordarshan, proposes to bring out a weekly TV sereis named Sanskrit Ki Duniya (Hindi program of 30-minutes duration) for the promotion of Sanskrit, and endeavors to raise sponsorship through this appeal. Each episode will cost around Rs. 3 lakhs ($ 5000) including broadcasting charges.
Q 1 – Why promote Sanskrit?
The language holds a treasure of knowledge and if we do not do anything for its preservation, promotion and research, this treasure will be lost.

Q 2 – Who is intended by “we”?
We here may be expanded to include the world, but for the present, we means Indians or people of Indian origin for whom the language is a heritage and an ancestral legacy.

Q 3 – Why a TV series? (as opposed to a single show)
In our opinion, a TV series is needed to ensure a continuous presence before the viewers. The series will showcase the good institutes and experts on Sanskrit from all over the world. The programming will appeal to the viewer in different ways. Most people may see the TV program for entertainment. Some will like it for the information it provides about the great source of knowledge. Some will learn Sanskrit through it and some will be equipped to do research. Some will come forward to help the program by contributing their money, ideas and Time. Each will come forward to the extent of her or his emotional need and expertise.

Q 4 – Have you identified the key features of the series?
Yes. An editorial board of Sanskrit scholars will oversee the production of the series. The producers will ensure that the programme is engaging by seeing to it that
- It will be informative – both about the hidden treasure of knowledge and about the experts and the institutes working to uncover the treasure.
- It will be educative – giving lessons for learning Sanskrit in a creative and entertaining way.
- It will be archival – containing lots of recitals which people are fond of listening to.
- It will give information about career avenues associated with the study of Sanskrit.
- It will give research ideas and information about laboratories to work on these research projects (e.g. Ayurved), and identify sources of funding for such research.

Q 5 – Broadly what will be the items in a typical episode?
Each episode will be divided into 4 segments of 4-6 minutes each: Dharohar (Heritage),
Janen Sanskrit, Padhen Sanskrit (learning Sanskrit),
Jeevika-Vritti (Career opportunities) and
Vritta-Manch (news and events and future announcements).

Q 6 – Will this be a stand-alone series or are there plans for supporting activities too?
The TV series will be supported by a Radio series (At a cost of Rs 60,000 or $1000 per episode), a web-portal, a magazine, academic program and events.

Q 7 – Where should these programs lead to?
The programming is expected to
- lead to a spread in general familiarity with Sanskrit among the viewers (through awareness and learning) and
- promote the collaboration between researchers in fields of science, technology and humanities with Sanskrit experts, drawing from the knowledge available in Sanskrit texts.

Q 8 – What is the legal status of Kaushalam Trust?
The Kaushalam Trust has been registered on the 2nd of April, 2008 at the office of Charity Commissioner of Pune. (No E-5134). Its founder is Hrishikesh Mehendale , and the trustees are Vrinda Gupte , Dr. Rohini Kulkarni , and Kshitij Korde . The Chief Patron is Leena Mehendale .

Q 9 – Are there other players partnering with Kaushalam Trust in this effort?
Presently, IGNOU is actively considering a proposal for collaboration with Kaushalam. After the outcome is known, Kaushalam Trust will approach others for collaboration and membership.

Q 10 – Who can become a member?
Anyone who is emotionally attached to the idea of promoting Sanskrit, networking for it and pursuing research may become a member. Kaushalam Trust will approach Sanskrit institutes for Institutional support and schools, libraries, teachers and housewives for their help to organize events. Individuals offering their help – either monetary or physical, will be offered membership.
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कार्याणि कथं सिध्यन्ति?

मम् प्रथमं लेखनम्| कृपया टिप्पणीः ददातु|

कार्यं सिध्यति| कार्याणि सिद्धयन्ति|
कार्याणि कथं सिद्धयन्ति? कार्याणि उद्यमेन (उद्यम इत्युक्ते श्रमः) सिद्धयन्ति|
कार्याणि कथं न सिद्धयन्ति? कार्याणि केवलं मनोरथैः (मनोरथः इत्युक्ते इच्छा अथवा संकल्प) न सिद्धयन्ति|
चिन्तयतु सिम्हः सुप्तः अस्ति| तस्य मुखं उध्घाटितम् अस्ति| मृगः तस्य मुखे स्वेच्छाय प्रवेशम् करिष्यति वा? न प्रविश्यति| तर्हि अनेके मृगाः न प्रविश्यन्ति खलु|
सिंहेन अपि अन्नं प्रप्तुम कष्टं करानियम भवति |

सम्पादनं हरिः
उत्तर्लिपि (PS): अत्र एतस्य सम्बन्धि एका विनोदिका अस्ति |
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श्लोकेषु विभत्यः

नमो नमः ।

वयं बहून् श्लोकान् सुभाषितानि च जानीमः । तेषु यदि किञ्चित् ध्यानं दद्मः तर्हि विभक्तिपठनं कर्तुं शक्नुमः । उदाहरणार्थम् -

वसुदेवसुतं देवं कंसचाणूरमर्दनम् ।
देवकीपरमानन्दं कृष्णं वन्दे जगद्गुरुम् ॥

अत्र "वन्दे" इति क्रिया । तर्हि प्रश्नः भवति "कं वन्दे"? उत्तरं द्वितीया विभक्त्यां भवितुम् आवश्यकं किल ।

इदानीं "कं वन्दे" इत्यस्य प्रश्नस्य उत्तराणि पश्यामः ।

१) कृष्णं वन्दे ।
२) कृष्णः कः? वसुदेवसुतः । अतः "वसुदेवसुतं कृष्णं वन्दे" ।
३) कृष्णः देवः अपि । अतः "वसुदेवसुतं देवं कृष्णं वन्दे" ।
४) कृष्णः कंसचाणूरमर्दनः अपि । अतः "वसुदेवसुतं देवं कंसचाणूरमर्दनं कृष्णं वन्दे" ।
५) कृष्णः देवकीपरमानन्दः अपि । अतः "वसुदेवसुतं देवं कंसचाणूरमर्दनं देवकीपरमानन्दं कृष्णं वन्दे" ।
६) कृष्णः जगतः गुरुः इत्युक्ते जगद्गुरुः । अतः "वसुदेवसुतं देवं कंसचाणूरमर्दनं देवकीपरमानन्दं कृष्णं वन्दे जगद्गुरुम् " ।

अस्ति खलु सरलम् ?

एवम् अन्यान् श्लोकान् स्वीकृत्य कोऽपि लिखतु ।

धन्यवादः ।

हरिः ।
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Sanskrit Grammarian Vagish Shastri

Youtube - Wed, 09/17/2008 - 12:37
Sanskrit Grammarian Vagish Shastri
He has invented a shortcut method of learning Sanskrit. A Legend of Sanskrit Grammar and Literature residing at Varanasi. Information can be had from www.vagyoga.co.in From: vasttu Views: 12034 50 ratings Time: 04:55 More in People & Blogs
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Aryabhatta's pi value

वाच: अर्थ: - Wed, 09/10/2008 - 18:43
The mathematical value pi has always been a curious number throughout history.

Here is Aryabhatta's version of the value of pi:

Lets split the words and understand the meaning:

चतुरधिकम् शतम् - Four more than hundred (=104)

अष्टगुणम् - multiplied by 8 (104 x 8 = 832)

द्वाषष्टि = 62

तथा सहस्राणाम् = of 1000 as such (=62000; totalling 62832)

अयुत द्वय = 10,000 x 2 (=20,000)

विष्कम्भस्य = of the diameter

आसन्न: - approximately

वृत्त परिणाह: - to the circumference.

In effect, 62832/20000 = 3.1416!

It interesting to note the large numbers he has used to arrive at Pi and the remark that pi is only an approximate value.

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Aryabhatta's numerical encoding

वाच: अर्थ: - Wed, 09/10/2008 - 04:20
The devanagari alphabets have been used in different fashions to denote mathematical numbers. A very popular such scheme is the katapayAdi sAnkhya notation, where a number is denoted by the formula

कादि नव टादि नव पादि पञ्चक याद्यष्टक ।
kAdi nava tAdi nava pAdi panchaka yAdyashtaka |

The katapayAdi scheme has been credited to vararuchi - वररुचि (author of chandra vAkya - चन्द्र वाक्य). Literature for this scheme is widely available on the net.

Another popular scheme is using commonly existing materials as representing numbers. For example, moon (चन्द्र / इन्दु) = 1; eyes (नेत्रे) = 2; rishi (ऋषि) = 7 etc. A more comprehensive list can be found here.

The katapayAdi scheme was probably not in vogue during the times of Aryabhatta. In his monumental work AryabhatIya, he introduces a very different scheme, specifically suited for representing astronomical numbers. His scheme was flexible while representing large numbers, which is especially true for astronomical calculations.

In his very innovative scheme, he successfully combines positional system with the devanAgarI-vowels and effortlessly represents large numbers upto 10^17.

Aryabhatta classifies the devanAgarI alphabets as varga (square) and avarga (non-square). This is purely his own classification based on positional system and has nothing to do with the alphabets itself.

Lets look at some definitions:

Defintion #1 - varga (square) consonants - वर्गीय व्यञ्ज्न

The vargIya consonants are represented like this:

1 2 3 4 5 6 7 8 9 10 11 12 13
क् ख् ग् घ् ङ् च् छ् ज झ ञ ट ठ ड
14 15 16 17 18 19 20 21 22 23 24 25
ढ ण त थ द ध न प फ ब भ म

Defintion #2 - avarga (non-square) consonants - अवार्गीय व्यञ्जन

The avargIya consonants are represented like this:

30 40 50 60 70 80 90 100
य र ल व श ष स ह

Definition #3 - Position of vowels

18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 2 1
औ औ ओ ओ ऐ ऐ ए ए लृ लृ ऋ ऋ उ उ इ इ अ अ
Definition #4 - Position of varga-s

Remember, 10th power := 10 ^ (#position - 1).

Varga positions are at squares of 10, namely 1, 100, 10000 etc (#position = 1,3,5 etc)
Avarga positions are at non-squares of 10, namely 10,1000 etc (#position = 2,4,6 etc)

The usage of vowels for positioning/notational system is a very striking feature of this scheme. The simplicity of denoting large numbers will become evident as we explain the scheme.

With such a system in place, the following can be established:

  • Numbers take their positional life when a consonant is combined with the vowel.
  • The avargIya consonants can go only into positions of 2,4,6 etc.
  • The vargIya letters can go only into positions of 1,3,5 etc.
  • The length of vowel does not influence the number (ka क and kA का) are one and the same.

Finally, remember that in Samskrita math tradition, the numbers are read from right to left. This is by the rule अङ्काणाम् वामतो गति:। (Numbers go from right)

Before we jump into deciphering numbers, lets recap on what letters should go where.

18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 2 1
यौ यो यै ये य्ल्रृ यृ यु यि य
30 30 30 30 30 30 30 30 30

Now lets look at some real world examples:

Simple examples
Well, 100 is pretty much pre-defined (ha - ह)

Eg: khi (खि)

kh = 2, varga, i (इ) denotes position 3 = 10^2, so khi = 200

Eg: ju (जु)

j = 8, varga, u (उ) denotes position 5 = 10^4, so ju = 80,000

Eg: yRu (यृ)

y = 30, a-varga, Ru (ऋ) denotes position 8 for avarga = 10^7, so yRu = 30x10^7 = 3x10^8.

So a simple यृ denotes 3x10^8! (think of speed of light in km/s in a vaccuum).

Some more larger numbers:

nu (नु) = 20 x 10^5 = 2,000,000 (2 million)
mau (मौ) = 25 x 10^17! (2.5 billion billion)

Lets look at other numbers:

Number Number in reverse Scheme
125 = 25+100 ma-ha
225 = 25+200 ma-khi (2*10^2)
5335 = 5+30+300+5000 = ङयगि
432,000 = 2000 + 30000 + 400000 = ख्युघृ

Aryabhatta gives several such numerals based on this scheme including number of rotational years of planets and moon, sine tables etc.

But his scheme did not gain popularity. One reason could be the difficulty in pronouncing the words as a result of such an encoding. Another reason could be the katapayAdi scheme, which could blend beautifully with the poetry.

Comparison of katapayAdi and Aryabhatta's scheme:

An easy difference between katapayAdi and the Aryabhatta's scheme is, whereas the former uses 1:M mapping of numbers:letters (one number can be represented by several letters; for eg 1 can be represented by ka-,ta- or pa-), Aryabhatta's is pretty much a 1:1 mapping. The flexibility of the former yields itself to great poetry.

In katapayAdi scheme, vowels do not carry any significance (all vowels are either ignored or equated to 0). Also the half-consonants are ignored. But in Aryabhatta's scheme, vowels play a major part, in fact it "powers" the numbers.
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Who is equal to Kalidasa?

वाच: अर्थ: - Wed, 09/03/2008 - 04:18
That mahAkavi kalidAsa is one of the greatest poets is perhaps already a cliche. From Bhavabhuti to Goether several personalities have paid very rich tributes to him. In the history of world literature, from time to time one finds a gem that lauds him to the sky. Here is one such a beauty.

पुरा कवीनां गणनाप्रसङ्गे कनिष्ठिका अधिष्ठित कालिदासा ।

"Long ago when poets met together, they agreed that KAlidAsa is equal to the pinky finger."

Very insulting indeed! How could one equate Kalidasa the greatest of poets to a pinky finger?! Isnt it preposterous? Has this guy even read any of Kalidasa's works?

Well here comes the unassuming punch line as the next part of the subhAshita:

अद्यापि तत्तुल्य कवे: अभावात् अनामिका सा अर्थवती बभूव ॥

"Even today due to the absence of a poet of equal stature, the next finger remains meaningfully to be called as "anAmikA" (Unnamed)."

(In Samskrita, the ring finger is called "anAmikA".)

What a master stroke!
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Kalidasa or Bhavabhuti - who is better?

वाच: अर्थ: - Fri, 08/29/2008 - 18:35
कैलाशे शिवपार्वत्यो: एकदा एक चर्च: उत्पत्तित: । पार्वती पृष्टवती शिवं यत् किमर्थम् भवान् कालिदासं भावभूतॆ: श्रेष्टम् मन्यते इति । शिव: उक्तवान् यत् उभौ परीक्षाम् कृत्वा पश्यतु इति ।

अथ पार्वती एकां सामान्यां स्त्रीं भावयित्वा कुमारम् मृत्युं शिशुं इव धारयित्वा भॊजराजस्य प्रासादं गतवती । तत्र राजानं धृष्ट्वा रुदित्वा उक्तवती यत् भॊज महाराज । शिशु: मम मृत्यु: जात: । महर्षि: कश्चन उक्तवान् यत् यदि कोपि ’पुरा नि:सरणो रणा:’ इत्यस्य स्लोकस्य समसपूरणम् करोति चेत् शिशु: सजीवनं प्राप्नोति इति । उज्जयिनीसाम्राज्यॆ नवरत्नकवीनाम् श्रेष्ट: कोपि न अस्ति इति जगत्प्रसिद्ध: एव । अत: कृपया मम साहाय्यं करोतु भवान् इति ।

भॊज महाराज: तस्या: स्थितिं धृष्ट्वा करुणापूर्णेन अवदत् ’इदानीम् कवि: भावभूति: आगच्छति, तं पृच्छतु’ इति । पार्वती भावभूतिम् उपगत्य रुदित्वा पूर्वं भॊजराजम् यदुक्तम् तत् पुनरवदत् । भावभूति किन्चित् विचिन्त्य श्लोकस्य समसपूरणम् इदनीम् क्रुतवान् ।

परन्तु शिशु: न सजीवित: एव । भावभूति: पार्वतीम् उद्दिश्य ’क्षमाम् क्रियताम् । यावत् मया ज्नातम् तावत् प्रयत्नम् कृतम् । इत:परम् कोपि युक्ति: न मया ज्नातम् । अपि भवती कालिदासम् पृच्छतु । स: साहाय्यम् कुर्यात्’ इति ।

किन्चित् कालानन्तरं महाकविना कालिदासेन वेगेन प्रासाद: प्रवेशित: । पार्वती तमपि एवमेव उक्त्वा साहाय्यकं पृष्टवती । कालिदास वरकवि: अस्ति खलु । क्षणमपि तेन न चिन्तितम् । समासपूरणम् इदनीम् कृतम् ।

पार्वत्यै महत् आश्चर्यम् । भावभूतिना अपि एतदेव समसपूरणम् कृतम् । परन्तु कालिदसेन उक्तम् अपि शिशु: न उत्तिष्ट: । पार्वती अवदत् ’भो कालिदास किमर्थम् मम शिशु: न सजिवित: । तदा कालिदास: प्रत्यवदत् यत् एतस्मात् समासपूरणात् शिशु: न उत्तिष्टति चेत् शिशु न मृत: स्यात् इति । अथवा अपि अन्येन केनापि एतादृश: समासपूरण: कर्तुम् न शक्यते ।

पार्वती कैलाशम् प्रतिगतवती । महेश्वर: विवरणम् कृतवान् । कालिदासभावभूतयो: कवित्व रुपॆन भॆद: नास्ति । परन्तु भावभूत्यौ स्वकृत्यौ संशय: अस्ति । कालिदेसे परिपूर्ण self-confidence अस्ति । यदि तेन न क्रियते तर्हि केनापि न क्रियते इति ।

पार्वती अङ्गीकृतवती ।
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चतुरः सेवकः

कस्मिञ्चित् ग्रामे एकः सज्जनः निवसति । एकस्मिन् दिने तस्य गृहम् एकः अतिथिः आगमिष्यति इति तेन ज्ञातम् । ग्रीष्मऋतुः अस्ति, आम्रफलानि बहूनि लभ्यन्ते । अतिथेः कृते आम्रफलानि दास्यामि इति चिन्तयित्वा सेवकं विपणिं प्रति प्रेषितवान् आम्रफलानि क्रेतुम् ।

सेवकः विपनिं गतवान् । तत्र अतीव रुचिकरानि त्रीणि आम्रफलानि क्रीतवान् । गृहम् प्राप्य तानि कर्तयितुम् आरब्धवान् । फलानि तु मधुरानि दृश्यन्ते । तानि खादितुं इछ्छा प्रवृद्धा । किन्तु कथं वा खादेत् ? तस्य यजमानि जानीयात् चेत् कष्टमेव किल । किन्तु इछ्छा तु बहु गाढा । एकं भागं खादामि चेदपि कोऽपि न जानीयात् इति मत्वा प्रथमस्य फलस्य एकं भागं खादितवान् सः । रुचिः मधुरा । इदानीम् अन्येकं खादितुम् कांक्षा तस्य मनसि आगता । "त्रीणि फलानि सन्ति । यदि एकं पूर्णं फलं खादामि चेदपि यजमानि न ज्ञातुं शक्नोति", इति चिन्तयित्वा प्रथम फलं संपूर्णं खादितवान् । किन्तु मधुरं प्रति इछ्छा तु तावदेव अस्ति । सा इछ्छा तेन न निर्गृहीता । एवम् एकमेकं भागं खादित्वा खादित्वा त्रीणि फलानि अपि खादितवान् सः ! इदानीं यजमानीं किम् वदेत् ? यदि यजमानि जानीयात् यत् सेवकः स्वयं फलानि खादितवन्, तदा तु क्रुद्धः भवेत् । एकः उपायः चिन्तितः ।

यजमानि पाकशालां आगतवान् । "फलानि कुत्र ?" इति सेवकं प्रुष्टवान् । तदा सेवकः अवदत् "अहम् छुरकस्य पटूकरणे मग्नः आसम् । विपणिं गन्तुं समयः न प्राप्तः मया", इति । अतिथेः आगमनसमयः जातः । यदि तत्पूर्वं फलानि न आनीतानि, अतिथिसत्कारं कथम् भवेत् ? एवम् चिन्तयन् यजमानि सेवकम् उक्तवान् "भवान् तत्क्षणं विपनिं गत्वा फलानि आनयतु । छुरकम् अहं पटूकरोमि" इति । सेवकः आश्वासितवान् !

यदा सः बहिः गतवान् तदा दूरे अतिथिः दृष्टः । अतिथिं प्रति वेगेन धावित्वा तम् उद्विग्नेन उक्तवान् "भवान् मम गृहं मा गछ्छतु । तत्र मम यजमानि भवतः कर्णौ नासिकां च कर्तयितुं सिद्धः अस्ति । किमर्थम् इति अहं अपि न जाने । किन्तु तत् सत्यम् । यदि मयि विश्वासः नास्ति तर्हि भवान् एव पाकशालां गत्वा पश्यतु । सः छुरकम् अपि पटूकुर्वन् अस्ति ", इति । अतिथिः पाकशालायां छुरकं पटूकुर्वन्तम् एकं पुरुषं दृष्टवान् । बहु भीतः अभवत्। सेवकस्य वाक्यानि सत्यमेव इति चिन्तयित्वा झटिति ततः पलायनं कृतवान् ।

कीयत् चतुरः एषः सेवकः । आम्रफलानि अपि खादितवान् । स्वस्य यजमानिमपि सम्मूढितवान् !

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Read vishvavANI

Please read the new issue of vishvavANI, webzine published by Campus Samkritam Network.

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गुरु पूर्णिमा

सर्वेभ्यो नमो नमः ।

अद्य गुरुपूर्णिमा अस्ति । अस्माभिः गुरवः स्मरणीयाः । एतं श्लोकं प्रायः वयं सर्वे जनीमः एव ।

अखण्ड-मण्डलाकारं व्याप्तं येन चराचरम् ।
तत्-पदं दर्शितं येन तस्मै श्री गुरवे नमः ॥

यदि कोऽपि इच्छति शक्नोति च तर्हि कृपया पदछ्छेदनं कृत्वा अर्थम् लिखतु ।
Categories: Other Language Links

भगवद्गीतां पठति चेत् धनं प्राप्नोति !

पुत्रः विद्यार्थं विदेशं गन्तुं सज्जीकुर्वन् अस्ति । पिता आगत्य भगवद्गीता-पुस्तकं पुत्राय दत्तवान् ।

"पुत्र! प्रतिदिनं रात्रिनिद्रायाः पूर्वं गीतायाः एकं पृष्टं पठतु । अनन्तरमेव निद्रां करोतु" इति पुत्रम् उक्तवान् पिता । "अस्तु तात । तथैव करोमि" इति पुत्रः अवदत्।

पुत्रः विदेशं गत्वा किञ्चित् कालं जातम् । तस्य समिपे मातापित्राभ्यां दत्तं धनं सर्वं यापितम् । अधिकधनार्थं पितरम् दूर्वाण्या आहूतवान् । "यथा अहं सूचितवान् तथा भवान् गीतआपाठं करोति वा प्रतिदिनं?" इति कुतूहलेन पृष्टवान् जनकः । "आम् तात । प्रतिदिनं निद्रायाः पूर्वं पठमि" इति प्रत्युत्तरं दत्तवान् पुत्रः । "भगवद्गीतायाः त्रिंषत्तमं पृष्टं यदा पठति तदा धनं दास्यामि", इति उक्तवान् पिता ।

"कीदृशः एषः मम जनकः, पुत्रः जीवनार्थं धनं याचति किन्तु सः गीतां पठितुं वदति!" इति चिन्तयन् संभाषणं तत्रैव समापितवान् पुत्रः ।

कथमपि सप्ताहद्वयं स्वस्य धनेन विना समयं यापितवान् पुत्रः । किन्तु कीयत् कालं तथैव सम्भवेत्? पुनः गृहं आहूतवान् । एतद्वारं मात्रा सह् वार्तालापं कृतवान् । स्वस्य समस्याः मातरं कथितवान् । मातुः हृदयं नवनीतमिव खलु ! सा पतिम् पुत्रस्य दुःस्थितिं निवेदितवति । किन्तु पितुः हृदयं मातुः इव न ! "पुत्रं वदतु गीतायाः त्रिंषत्तमं पृष्टं पठितुम्। अनन्तरमेव धनं दास्यामि " इति किञ्चित् कोपेन उक्तवान् पिता ।

एवमेव बहु कालं जातम् । पुत्रः धनं याचति पिता गीतां पठितुं तं वदति । इदं सर्वं जनन्या न सहितम् । पुत्रस्य विषये पिता एवं कथं प्रवर्तयेत्? पतिं कोपेन उक्तवति "कीदृशं भवतः पुत्रवात्सल्यम्? तत्र सः कष्टान् अनुभवति किन्तु भवान् तस्मै धनं अदत्त्वा एव गीतां पठितुं आज्ञापयति । यदी भवान् धनं न प्रेषयति तर्हि अहमेव कथमपि तस्मै प्रेषयामि" इति । पितिः पत्निं प्रीत्या पश्यन् अवदत् "हे मम प्रियपत्नि! पुत्रः सुखेन जीवेत् इति ममापि महती इच्छा । तस्य सौकर्यार्थं गीतापुस्तके प्रति त्रिंषत् पृष्टैः किञ्चित् किञ्चित् धनं स्थापितवान् । यदि सः वस्तुतया गीतां पठेत् तर्हि धनमपि प्राप्नुयात् । किन्तु सः पुस्तकं नैव उद्घाटितवान् । तदार्थम् धनं तत्र अस्ति इति न जानाति । किन्तु प्रतिदिनं गीतां पठामि इति असत्यमपि वदति । कथम् अहं तस्मै धनं प्रेषयानि?" इति ।

इदं कथनं पुत्रं अपि उक्तवति माता । स्वदोषं ज्ञात्वा पुत्रः पितरं क्षमाम् याचितवान् । तदा आरभ्य भगवद्गीतां अपि पठति स्म धनं अपि प्राप्नोति स्म !
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Transliteration (contd..)

pArshve (on the side) nirdiSTaM (shown) citraM (picture) anusaritvA (following) lekhitum (to write) shaknUmaH (we will be able) पार्श्वे निर्दिष्टं चित्रं अनुसरित्वा लेखितुं शक्नूमः । We can start writing either using english alphabet or devanAgiri using the transliteration rules shown in the picture.
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namaste sarvebhyaH,

adya sOmavAsaraH. prAtaHkAle utthitum mama AsaktiH nAsIt eva. parantu kim karaNIyam, kAryAlayaH gamanIyaH. enam manovedanam 'sOmavAsara-prabhAta-nIlaH' iti uchyate.

mama daridra-parihAsam kshamyatAm.
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