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STRUCTURE & CONTENTS -- TAITTIRIYA BRAAHAMANA

Thu, 09/21/2017 - 09:02
HP Rao Akella -- https://www.localcircles.com/a/home?t=c&pid=FmDZB2z1oq4vFnMrIu-Tvi7jpZ6puafPL0qqWFOSHug


PHYSICAL STRUCTURE & CONTENTS 
TAITTIRIYA BRAAHAMANA(M) 
There is cear description of 27 stars in the braahmaNa part of kRShNa YajurvEda. 
Not only the description of names, but also their divine characteristic aspects are furnished in this section. The chapter starts with mantra- 
Agnirnah paatu krittikaah 
अग्निर्नः पातु कृत्तिकाः 
This reference of krittikaas in the opening itself has given rise to a lot of research. This resulted in the opinion of some historians that the KRShNa YajurvEda was composed when the krittikaas are the presiding stars with respect to the earth. Thus dating of Vedas has become an important topic for vedic research. 
Veda is formed with the combination of mantra portion and braahmaNa portion. The mantra portion mainly concentrates on devata and dravya ( the materials associated with sacrificial processes).The braahmaNa portion comprises of statements of vidhi (do’s ) and niShEdha (don’ts) types. 
A section of the critics have been arguing that the brahmaNa portion is like a commentary and hence the former (i.e. brahmaNa portion ) cannot be taken as part of vEda , but it may be given the status of puraaNa. However the above argument is rejected by the traditionalists. They state that it cannot be denied the status of vEda just because the brahmaNa portion is like a commentary. In support of their argument, they quote that the Patanjali’s mahaabhaaShya is also called VyaakaraNa shaastra though it is commentary to original ‘AShThaadhyaayi’ of PaaNini. Similarly the commentary of Vaatsaayana to nyaaya sootras is also given the status of nyaaya shaastra. Further the traditionalists quote the Asvalaayana sootra which mentions brahmaNa and puraaNa separately. 
Atha svaadhyaayamadheeyeeta rchO yajoogmShi saamaani atharvaangirasO braahmanNaani ………. itihaasapuraaNaani. 
अथ स्वाध्यायमधीयीतर्चो यजूगम्षि सामानि अथर्वाङ्गिरसो ब्राह्मणानि .......इतिहासपुराणानि 
The nyaaya darshana declares that the subject matter of manthra and brahmaNa portions is called ‘yaJna’, where as the subject matter of Itihaasaas and puraaNaas is called ‘lokavritta’. 
यज्ञो मन्त्र ब्राह्मणस्य लोकवृत्तमितिहासस्य 
yajnO mantrabraahmaNasya LokavRttamitihaasasya 
In recent times , say during the last two centuries , Svaami Dayaananda Saraswati and his followers made a strong contention that only samhitaa part constitutes vEda, but notr braahmaNa part. They continue their tirade against brahmaNa portions as they have several references regarding animal sacrifice. 
However , this propositions is vehemently countered by Raja Siva Prasad and Kalu Ramasastri who strongly defended the traditional opinion. They maintain that the concept of of violence is to be analysed properly. Just because some words indicating violence are foumd in BraahmaNaas , they cannot be denied the status of being part of vEdas. Even mantra portions have such words. If that argument is pursued , even mantra portion of Vedas also have to be denied the status of ‘parts of vEdas’. 
Then there will be no portion will be left which can be called vEdas. 
OM TAT SAT 
These posts on Krishna yajurveda are taken from a book named " THE SPLENDOR OF KRISHNA YAJURVEDA" WRITTEN BY DR. REMELLA AVADHANULU.
Categories: Other Language Links

समाजकी आनुवांशिक स्मृति

Thu, 09/07/2017 - 12:42
समाजशास्त्र व मानसशास्त्र दोनोंमें यह सिद्धांत आता है कि जब कोई समाज किसी बहुत बडे सुख या दुखकी घटनाको एकसाथ झेलता है तब उस पूरे समाजकी एक आनुवांशिक स्मृति बनती है जो अगली कई पीढीयोंमें एक आनुवांशिक गुणसुत्रके रूपमें उतरती है। जाने-अनजाने वे पीढीयाँ उस सुख या त्रासदीको लेकर चलती हैं।
रामजन्मका आनंद, रामके वनगमनका दुख और वनवाससे लौटनेकी खुशियाँ जो कई हजार वर्षोंसे लोगोंकी कथा-गीतों-नाट्यमंचनमें उभरी हैं वे केवल एक वाल्मिकी-रामायणके रच जानेसे नही, बल्कि इसलिये कि वह वास्तविक घटनाएँ थीं जिसे लोगोंने सहभागिता पूर्वक झेला है।रामके वास्तविक इतिहास-पुरुष होनेका यह एक समाजशास्त्रीय प्रमाण है। यही प्रमाण कृष्ण व महाभारत के लिये भी उपलब्ध है। 
रही बात राम या कृष्णके अवतारी पुरुष होनेकी। उसके प्रमाणके निकष कुछ अन्य होंगे। वह फिर कभी।-- ्अपूर्ण -----------------------------------------------------------------------------------------------------------------------कदाचित निम्नलिखित त्रासदी  ही वह कारण है जो धर्म-वापसीकी सुषुप्त इच्छा जगाती है और जो बचे रहे उनमें कुछ और भावनाएँ संचरित होती हैं।-------------------------------------------------------------------
Ronnie Mendonca rpmdxb@hotmail.com [TheBecoming] <TheBecoming@yahoogroups.com>Copied from another discussion group:
The Good, bad and the ugly. These are the three categories I will use to explain the Muslim mindset and practice 
The "good" Muslim
The first category is that of good Muslims.  By good I mean true believers—those who follow the teachings of their prophet, the Quran and the Sunnah to the letter, who try to emulate him in every way and are strict and pious Muslims.  Since the teachings and the examples of Muhammad are full of violence and terror, the more one follows and emulates him the more radical one becomes. Muhammad raided and butchered people merely because they were not his followers. The good Muslims do the same.  All the bombings and terrorism perpetrated by Muslims are replicas of Muhammad’s raids, or "ghazwa", as he called them.  Taking Women as sex slaves, which the Islamic State and Boko Haram practice was also practiced by Muhammad and he sanctioned it in the Quran (33:50; 23: 1-6; 70:30; 4:24; 66:1-2).  He ordered the assassination of his critics stoning the adulterers, chopping the hands of thieves and killing the apostates.  So, the terrorists are actually good Muslims.
The "bad" Muslim 
The second category is of bad Muslims.  These are those who don’t practice their religion and are often ignorant of it.  They may pray or chant the Quran, but have no clue of its content.  They read it for sawab (reward) without understanding it.  These Muslims are ordinary people we all know.  Like everybody else, some are good and some are not so good. Some of them are friendly, but they see themselves as superior, by virtue of their faith, and of “higher morals.”
Morality in Islam has nothing to do with what others understand by this word.  Morality for Women is to cover their hair lest it arouse sexual feelings in men.  For Men, it is not to shake hands with Muslim women lest it arouse them sexually, or not to masturbate, etc. Morality in Islam is primarily about genitals and their use.  For example, while having sex out of marriage is considered immoral, stoning people caught in such act is not immoral. While looking at bare arms and legs of Muslim women is considered immoral, raping non-Muslim women is not immoral.  Homosexuality is immoral, but pedophilia is not.
These Muslims migrate to the West to better their lives, but they segregate themselves, form isolated communities and warn their Children to not learn the ways of Unbelievers or take them as Friends unless they intend to convert them to Islam.  They give huge amounts of money to charity.  But Islamic charity has nothing to do with charity.  All that money goes to build mosques, print Islamic materials and promote Islam.  If any of that is spent for the needy, it is to enlist them for jihad or support the families of the suicide bombers.  The bad Muslims are the lifeline of Islam and the breeding ground for good Muslims.  All Muslim terrorists, unless they are converts, are born in and emerge from this group.  Without the moral and financial support of the bad Muslims Islam will cease to exist.
The "ugly" Muslim
Then we have the ugly Muslims.  As we learned the good Muslims are not good at all, and the bad ones are not really bad people, the ugly Muslims actually look beautiful.  Islam is a world down the rabbit hole.  Nothing is what it is because everything is what it is not.  The ugly Muslims are clean-shaven, handsome or attractive, eloquent, articulate, and highly intelligent, just the kind of people you want to hang around with.  They are journalists, professors, regular guests and contributors to mainstream media.  They know what to say to gain your approval and your applause.  They are charming.  Their words are reassuring and their faces are familiar.  You like them and trust them.  So why do I call them ugly?  Because they lie! Their job is to deceive you and to make you believe that the “real Islam” poses no threat to you.  These wolves in sheep clothing are the most dangerous group.  Deception is deadlier than terror.  Do you fear more a ferocious animal that you can see or a deadly virus that you can’t?  The enemy within is a lot more dangerous.
Unlike the bad Muslims, the ugly ones are not ignorant of their religion.  They know of Muhammad’s raids, rapes, assassinations, genocides, tortures, beheadings, but they deny them, twist the facts and defend him.  They accuse the good Muslims of having hijacked their religion of peace when they know they lie. They claim to be Reformers when they know that Islam cannot be reformed.  Islam is what it is.  To reform Islam one has to change the Quran.  Over 70% of it must be scrapped, and the other 30% is just sheer nonsense.
These self-styled Reformers don’t want to change the Quran.  They just want Muslims to practice it less.  In theory it works.  Even the deadliest poison in small doses is not lethal. But how can they convince all Muslims to not take their holy book seriously?  This project is doomed from the start.  This is either naiveté and wishful thinking, or a ruse to deceive the non-Muslims, to give them false hope so they can buy more time for Islam to take over the world, which is the goal of every Muslim, the good, the bad and the ugly."
Ex Muslims United----------------------------------------------------------------------
From: devindersingh gulati <dgulhati@yahoo.com>
To: iftekhar.hai <iftekhar.hai@gmail.com>; Msa40 <msa40@aol.com>
Sent: Tue, Sep 5, 2017 8:59 pm
Subject: Re: Re: Att: Hindu Haters of Islam: Re: Do you respect the Quran?

The Vulgar meaning (see the preceding post) of Quran has been implemented by most Muslims in power.
Dr. Koenraad Elst in his article “Was There an Islamic Genocide of Hindus?” states:“There is no official estimate of the total death toll of Hindus at the hands of Islam. A first glance at important testimonies by Muslim chroniclers suggests that, over 13 centuries and a territory as vast as the Subcontinent, Muslim Holy Warriors easily killed more Hindus than the 6 million of the Holocaust. Ferishtha lists several occasions when the Bahmani sultans in central India (1347-1528) killed a hundred thousand Hindus, which they set as a minimum goal whenever they felt like punishing the Hindus; and they were only a third-rank provincial dynasty.The biggest slaughters took place during the raids of Mahmud Ghaznavi (ca. 1000 CE); during the actual conquest of North India by Mohammed Ghori and his lieutenants (1192 ff.); and under the Delhi Sultanate (1206-1526).”He also writes in his book “Negation in India”:“The Muslim conquests, down to the 16th century, were for the Hindus a pure struggle of life and death. Entire cities were burnt down and the populations massacred, with hundreds of thousands killed in every campaign, and similar numbers deported as slaves. Every new invader made (often literally) his hills of Hindus skulls. Thus, the conquest of Afghanistan in the year 1000 was followed by the annihilation of the Hindu population; the region is still called the Hindu Kush, i.e. Hindu slaughter.”Will Durant have argued in his 1935 book “The Story of Civilization: Our Oriental Heritage” (page 459):“The Mohammedan conquest of India is probably the bloodiest story in history. The Islamic historians and scholars have recorded with great glee and pride the slaughters of Hindus, forced conversions, abduction of Hindu women and children to slave markets and the destruction of temples carried out by the warriors of Islam during 800 AD to 1700 AD. Millions of Hindus were converted to Islam by sword during this period.”Francois Gautier in his book ‘Rewriting Indian History’ (1996) wrote:“The massacres perpetuated by Muslims in India are unparalleled in history, bigger than the Holocaust of the Jews by the Nazis; or the massacre of the Armenians by the Turks; more extensive even than the slaughter of the South American native populations by the invading Spanish and Portuguese.”Writer Fernand Braudel wrote in A History of Civilizations (1995), that Islamic rule in India as a“colonial experiment” was “extremely violent”, and “the Muslims could not rule the country except by systematic terror. Cruelty was the norm – burnings, summary executions, crucifixions or impalements, inventive tortures. Hindu temples were destroyed to make way for mosques. On occasion, there were forced conversions. If ever there were an uprising, it was instantly and savagely repressed: houses were burnt, the countryside was laid waste, men were slaughtered and women were taken as slaves.”Alain Danielou in his book, Histoire de l’ Inde writes:“From the time, Muslims started arriving, around 632 AD, the history of India becomes a long, monotonous series of murders, massacres, spoliations, and destructions. It is, as usual, in the name of ‘a holy war’ of their faith, of their sole God, that the barbarians have destroyed civilizations, wiped out entire races.”Irfan Husain in his article “Demons from the Past” observes:“While historical events should be judged in the context of their times, it cannot be denied that even in that bloody period of history, no mercy was shown to the Hindus unfortunate enough to be in the path of either the Arab conquerors of Sindh and south Punjab, or the Central Asians who swept in from Afghanistan…The Muslim heroes who figure larger than life in our history books committed some dreadful crimes. Mahmud of Ghazni, Qutb-ud-Din Aibak, Balban, Mohammed bin Qasim, and Sultan Mohammad Tughlak, all have blood-stained hands that the passage of years has not cleansed. Seen through Hindu eyes, the Muslim invasion of their homeland was an unmitigated disaster.Mughals hacking children apart, wax statue reenactment in India.Islamic methods of punishment in India.“Their temples were razed, their idols smashed, their women raped, their men killed or taken slaves. When Mahmud of Ghazni entered Somnath on one of his annual raids, he slaughtered all 50,000 inhabitants. Aibak killed and enslaved hundreds of thousands. The list of horrors is long and painful. These conquerors justified their deeds by claiming it was their religious duty to smite non-believers. Cloaking themselves in the banner of Islam, they claimed they were fighting for their faith when, in reality, they were indulging in straightforward slaughter and pillage…”A sample of contemporary eyewitness accounts of the invaders and rulers, during the Indian conquestsThe Afghan ruler Mahmud al-Ghazni invaded India no less than seventeen times between 1001 – 1026 AD. The book ‘Tarikh-i-Yamini’ – written by his secretary documents several episodes of his bloody military campaigns: “The blood of the infidels flowed so copiously [at the Indian city of Thanesar] that the stream was discoloured, notwithstanding its purity, and people were unable to drink it…the infidels deserted the fort and tried to cross the foaming river…but many of them were slain, taken or drowned… Nearly fifty thousand men were killed.”In the contemporary record – ‘Taj-ul-Ma’asir’ by Hassn Nizam-i-Naishapuri, it is stated that when Qutb-ul- Din Aibak (of Turko – Afghan origin and the First Sultan of Delhi 1194-1210 AD) conquered Meerat, he demolished all the Hindu temples of the city and erected mosques on their sites. In the city of Aligarh, he converted Hindu inhabitants to Islam by the sword and beheaded all those who adhered to their own religion.The Persian historian Wassaf writes in his book ‘Tazjiyat-ul-Amsar wa Tajriyat ul Asar’ that when the Alaul-Din Khilji (An Afghan of Turkish origin and second ruler of the Khilji Dynasty in India 1295-1316 AD) captured the city of Kambayat at the head of the gulf of Cambay, he killed the adult male Hindu inhabitants for the glory of Islam, set flowing rivers of blood, sent the women of the country with all their gold, silver, and jewels, to his own home, and made about twenty thousand Hindu maidens his private slaves.http://ancientindia.co.in/some-quotes-from-modern-historians/




















Categories: Other Language Links

authority vs adhikar

Tue, 09/05/2017 - 19:53
Divya Jhingran --  indigenous1985@yahoo.com The prevailing sentiment on this board is that “we” have an Indic perspective and therefore some sort of adhikaar to speak for Hindus. That Shraddha is enough for us to be valid spokespersons for our cause. This is far from the truth. We too are in the clutches of a western perspective and we too analyze our traditions through the Protestant framework. We approach our traditions as if they were a religion rather than treating them as systems of knowledge. Any old Baba can set up shop without proper knowledge credentials as long as he is brown-skinned and hails from the Desh. We act like he has proper adhikaar to represent our traditions.  In fact such people do as much harm to our image as Wendy and her children.Our discussions about hatha yoga also betray our western "religious" approach. We are indignant that we have somehow lost control of yoga and that it is a western product now. But the proper way to counter this trend would be to become masters of yoga ourselves. Only a yogi has the adhikaar to speak on behalf of yoga. Hindus who do not practice yoga do not have any adhikaar to speak on its behalf.  It is a system of knowledge and not a religion that any believer can profess to be an expert on. On one had we feel proud, and rightly so, about the fact that our traditions are experimental and scientific. However, being experimental and scientific entails that we actually practice and experiment before we proclaim to have knowledge. Merely belonging to the Hindu fold does not give us this adhikaar. Shraddha is a necessary condition but by no means a sufficient one.Koenraad Elst made a strong point about not trying to gain acceptance by emulating western norms. We will never succeed on those grounds. In any case, egalitarianism is a phony idea, bequeathed to us by Christianity, and treated like the Gospel truth.  Why should we Hindus subscribe to it? It would be much wiser to strengthen our own frameworks of different varnas and ashramas. Not because it is Hindu but because it promises to be a more fruitful approach towards understanding human beings and society. I am deeply grateful for everything I have learned from Koenraad Elst. I find him to be a beacon of light and knowledge. Hindus are their own worst enemies (even the ones who believe they are full of Shraddha). I wish we would take his ideas more seriously and really examine where we are going wrong.Regards,------------------------------------------------There are different kinds and levels of adhikar. Some examples:

A shastri knows certain texts at the intellectual level, and has been qualified/authorized with adhikar to explain them to others. S/he may or may not know them experientially. I would say that outsiders are typically shastris. Most Indologists are certified as shastra experts and dont necessarily even respect the teachings experientally.

A rishi knows experientally; this is embodied knowing. This is a higher level than mentally knowing shastras. In fact, the rishi's uttering later gets compiled into shastras which other shastris study and try to interpret.

A pandit/purohit has adhikar to perform rituals as per aagamas. May or may not know shastras or have embodied experience. But there are strict requirements to get this adhikar.

There are pre-requisites in the tradition for being given specific kinds of adhikar. I invite people here to post from various traditions and explain the process for obtaining adhikar of specific kinds.

Western "authority" is based on a system of higher education certification that has its own history and politics. We have discussed it many times. Indians have largely adopted this criteria for authority. But such authority is not the same as adhikar in the tradition.












Categories: Other Language Links

आगम शास्त्र -भोपाळ

Thu, 08/31/2017 - 21:42
I have not studied Veda-s so no idea about that. There is a book published by MP Hindi Sahitya Akadami, Bhopal on Agama Shastra. It is compilation of serial lectures on Agama by Acharya Rammurthy Tripathi delivered at Jiwaji University, Gwalior years ago. I have the book but I have not been able to complete it's study which I intend to, soon. It is claimed to be the best exposition on Agama by a pratitioner of Agama. You can have the book from the Akadami at Bhopal. Being Govt. body, they did precious little to popularise the book.
Categories: Other Language Links

गीता मंथन स्पर्धा पुणे

Sun, 08/13/2017 - 08:23
भगवद्गीता मंथन स्पर्धा

Contact email-- kaushalam.trust@gmail.com OR leena.mehendale@gmail.com 02025382785
मुख्यतः शालेय विद्यार्थ्यांसाठी -- (एक तरी अध्याय पाठ यावा व गीतेबद्दल सामान्य ज्ञान असावे.)
सहयोग -- भारत विकास परिषद, कौशलम् न्यास, भांडारकर संस्था, गीता धर्म मंडळ -पुणेप्रस्ताव -- वरील सर्व संस्था संस्कृतच्या प्रसारासाठी कार्यरत असून या वर्षी पुण्यातील संस्कृत विद्वानांसोबत व संस्थांसोबत गीत-मंथन स्पर्धा हा एकत्रित उपक्रम घेत आहेत.उपक्रम --शालेय मुलीमुलांसाठी गीता - मंथन - प्रतियोगिता या माध्यमातून त्यांच्यावर योग्य संस्कार घडावेत या हेतूने एक अभिनव व स्पर्धात्मक प्रस्ताव आपल्यासमोर मांडत आहे. त्यास सहयोग देऊन हे कार्य सिद्धीस न्यावे ही विनंति. प्रतियोगितेचे स्वरूप सोबत संलग्न आहे.भांडारकर प्राच्य विद्या शोध संस्थेचा १०० वर्षांचा कालावधि लौकरच पूर्ण होत आहे. या काळात निरनिराळे प्रथितयश अभ्यासक व संशोधक संस्थेसोबत जोडले गेले. संशोधकांची भावी पीढी तयार होण्याच्या उद्देशाने शालेय विद्यार्थ्यांसाठी अशा प्रतियोगितेचे मुख्य यजमानपद भांडारकर संस्थेने स्वीकारले आहे. सर्व स्पर्धा भांडारकर संस्थेत होतील. एकूण संपूर्ण आयोजनाचा सूत्र-सांभाळ प्रश्नमंजूषा, व अँकरची जबाबदारी, तसेच पत्रव्यवहार कौशलम् न्यासाद्वारे केला जाईल. गीता धर्म मंडळाने योग्य ते परीक्षक योजण्याचे मान्य केले आहे.भारत विकास परिषदेमार्फत शालेय विद्यार्थ्यांना संपर्क करून त्यांचे फॉर्म भरून घेणे, शिक्षकांमार्फत तयारी करून घेणे व त्यांना स्पर्धेत उतरविणे ही सर्वाधिक महत्वाची जबाबदारी स्वीकारली आहे. -----------------------------------------------------------------------------------------------------------------प्रश्नाचे स्वरूप व गुणांची विभागणी
मुख्यतःशालेयविद्यार्थ्यांसाठीपणकाहीप्रमाणांतवरिष्ठविद्यार्थीवइतरनागरीकहीभागघेऊशकतील. उद्देश-- एकतरीअध्यायपाठयावावगीतेबद्दलसामान्यज्ञानअसावे. सोपीस्पर्धा आणि कठिण स्पर्धास्पर्धेतील प्रश्नाचे स्वरूप व गुणांचीविभागणीढोबळमानानेखालीलप्रमाणे--सोपीवकठिणअशादोनपातळींवरस्पर्धाअसेल. आपापलाअध्यायगटांनीस्वतःचठरवायचाआहेपाठांतरआधारितप्रश्नत्यावरविचारण्यातयेतील. इतरप्रश्नसंपूर्णगीतेतूननिवडलेजातीलसोपीस्पर्धागटानेनिवडलेल्याअध्यायातीलश्लोकांचेपाठांतर-- ३० गीतेतीलविविधशब्दांचेअर्थ-- ३०शब्दांचेसोपेव्याकरणजसेविभक्ति, वचन, लिंग, संधी, समास१०क्रियापदांचेसोपेव्याकरणजसेकाळ, लकार, वचन१०काहीखासशब्दांमागीलकथानक, प्रसंगयावरीलप्रश्न२०कठिणपातळीगटानेनिवडलेल्याअध्यायातीलश्लोकांचेपाठांतर– २५गीतेतीलविविधशब्दांचेअर्थ– २५शब्दांचेवसोपेक्रियापदांचेव्याकरण-- विभक्ति, वचन, लिंग, संधी, समास, काळ, लकार-- २०गीतेतीलविविधश्लोकांमधीलसंकल्पनांचाअर्थ, श्लोकार्थांचीतुलना, तत्वज्ञान- ३०आयोजन
स्पर्धेचे फॉर्म व प्रश्नांचे स्वरूप वेगळे पहावे. आयोजन असे असेल --
१) ही प्रतियोगिता भांडारककर संस्थेतील टाटा हॉलमधे भरेल. वेळ -- सायंकाळी ३.३० ते ५.३० पैकी प्रत्यक्ष स्पर्धेची वेळ ४ ते ५. स्पर्धेचा दिवस लौकरच ठरेल. अधिक फॉर्म आल्यास क्रमाक्रमाने स्पर्धा होतील२) यासाठी शाळांनी त्यांच्या मुलीमुलांना ४ -४ च्या गटाने पाठवायचे आहे. एक शाळा अनेक गट पाठवू शकतात. त्यासाठी प्रत्येक गटाने नमुना फॉर्म वेगवेगळा भरून द्यावा.३) शालेय मुलीमुलांनी स्वतःच ४-४ चा गट करून स्पर्धेचा फॉर्म भरून दिल्यास त्यांना परवानगी असेल.४) स्पर्धेच्या एका भागात एका वेळी ३ गट उतरतील. त्यांना २०-४० प्रश्न विचारले जातील. जास्त व समर्पक उत्तरे देणारा गट विजयी ठरेल. इतर नियम स्पर्धेवेळी जाहीर होतील.५) प्रश्नकर्ता अँकर व ३ सदस्यांचे सल्लागार मंडळ यांचा निर्णय अंतिम व सर्वांना बंधनकारक असेल.६) विचारलेल्या प्रश्नांपैकी जेवढी सलग उत्तरे बरोबर असतील त्यानुरूप बक्षिसे दिली जातील७) अँकरची प्रश्नमालिका संपल्यावर प्रेक्षकांमधून वेगळे प्रश्न विचारले जाऊ शकतात व त्यांच्या सुयोग्य उत्तरांना वेगळे बक्षिस असेल.८) ही स्पर्धा वरिष्ठ विद्यार्थी अथवा नागरिकांना देखील खुली असेल . याकरिता वरील प्रमाणेच ४ -४ च्या गटाने नावनोंदणी स्वीकारली जाईल.९) प्रत्येक गटाने त्यांच्या तयारीचा किमान एक अध्याय फॉर्ममधे भरावा. पाठांतराचे प्रश्न त्या अध्यायावरच असतील---------------------------------------------------------------------------------------------------------------------गीता मंथन स्पर्धेचा अर्ज नमुनातुमची सोपी अथवा कठिण पातळी आहे ते ठरवा.तुमच्यागटाचा अध्यायठरवा
१) तुमच्या गटासाठी एक नांव निवडा गटाचे नांव पातळी व अध्याय२) शाळेचे नांव, मुख्याध्यापकांचे नांव, फोन व ईमेल.
३) गटातील चारही सदस्यांची नांवे व फोन नं, ईमेल (असल्यास ते ही द्यावे) शाळेमार्फत नसल्यास सदस्यांनी आपापल्या शाळांची नांवे देखीललिहावीत.* गट प्रमुख-* गट सदस्य-* गट सदस्य-* गट सदस्य- ४) गटासाठी मार्गदर्शक नांवफोनईमेल५) पत्रव्यवहारासाठी-* गट प्रमुखाचा पत्ता* मार्गदर्शकाचा पत्ता* शाळेचा पत्ता ६) स्पर्धकांची तयारीची योग्यता* सोपी* कठिण======================================================================
















Categories: Other Language Links

न्यासस्य प्रस्तावना 10-08-2017

Sat, 08/12/2017 - 00:08
।।श्री।।न्यासस्य प्रस्तावना10-08-2017संस्कृतभाषायां उपलब्धस्य ज्ञाननिधेः परिचयः, प्रसारप्रचारौ, प्रयोगश्चसुचारुतयाभवतु इति धिया संस्थापकैः स्थापितोsस्ति निर्मितोsस्ति एकः धर्मदायन्यासः। मूलधनंलक्षरुप्यकात्मकं तत्र निधिरूपेण स्थापितमस्ति।न्यासस्य उद्दिष्टानि-१) संस्कृते वर्तमानस्य महतः ज्ञाननिधेः संरक्षणम् अध्ययनं च।२) संस्कृतज्ञानसंरक्षण-प्रसार-अध्ययनपराणां तज्ज्ञानां एकत्रीकरणम् । ३) संस्कृतभाषासाहित्यविचाराणाम् अध्ययनंअध्यापनंप्रचारः प्रसारश्च। ४) आधुनिकयन्त्रतन्त्रप्रचारमाध्यमानां प्रयोगेण संस्कृतस्य संवर्धनम् तथातद्वारा संस्कृताध्ययनस्य वेगवर्धनं च। ५) देशस्य नानादिग्विभागेषु उपलब्धस्यसंस्कृतवाङ्मयस्यअध्ययनार्थम् एकत्रीकरणम्। ६) आयुर्वेद-गणित-विज्ञान-भूगोल-समाजशास्त्रा- दिविषयेषु उपलब्धं संस्कृतवाङ्मयम् आधुनिकैः तैस्तैः विषयैः तुलयित्वा परस्परपूरकत्वार्थंतेषाः प्रयोगाः।
७) प्राचीनस्य संस्कृतज्ञानस्य आधुनिकज्ञानेन सह संमिश्रणात्मानवमात्रस्य उन्नत्यर्थं प्रयोगः।      
Categories: Other Language Links

Sanskrit -- beautiful contextual language

Tue, 08/08/2017 - 12:05
From NL Dongre, IPS, Riwa MP.
Sanskrit is a beautiful contextual language. It is called “Dev Bhasha” the language of the soul. Here, meanings of the words must come from the heart, from direct experience – dictionary meanings or static meanings have not much value. Meanings of the words vary depending on mind-set, time, location and culture. The words are made to expand the possibilities of the mind.We carry out our lives assuming ourselves to be something substantial and unchanging, and we become deeply attach[ed] to this assumed self (this attachment is known in Sanskrit as ātma-grāha). But we attach to more than simply a notion of a self. We also reify the things that we see, hear, and think, into substances, and attach to them as well. This is called attachment to dharmas (Skt. dharma-grāha). Among these two attachments, it may be the case that we can earnestly reflect and bring ourselves to the awareness of our attachment to self, making an effort to avoid it. But attachment to dharmas occurs at such a subtle level that stemming it based on conscious reflective awareness is practically impossible for most people. We grasp at all dharmas (all phenomena), despite the fact that they are nothing more than a provisional combination of elements according to certain conditions. Taking these as the framework created from our past experiences, along with accordance to our individual circumstances, we see, hear, and think. When we regard the content of such seeing, hearing, and thinking to be accurate, attachment to dharmas ends up being far more difficult to come to reconcile than attachment to self. How do you deal with something that is virtually unnoticeable? This attachment to dharmas engenders the cognitive hindrances (jñeya-āvaraṇa), while attachment to self engenders the afflictive hindrances (kleśa-āvaraṇa). Nirvāṇa is said to manifest based on the removal of the afflictive hindrances, while bodhi is obtained by the elimination of the cognitive hindrances. Classical Sanskrit prose writers made very long sentences like this: "Lost in the forest and in thought, bent upon death and at the root of a tree, fallen upon calamity and her nurse's bosom, parted from her husband and happiness, burnt with the fierce sunshine and the woes of widowhood, her mouth closed with silence as well as by her hand, held fast by her companions as well as by grief, I saw her with her kindred and her graces all gone, her ears and her soul left bare, her ornaments and her aims abandoned, her bracelets and her hopes broken, her companions and the needle-like grass-spears clinging round her feet, her eyes and her beloved fixed within her bosom, her sighs and her hair long, her limbs and her merits exhausted, her aged attendants and her streams of tears falling down at her feet...." and it goes on.How many people in India speak Sanskrit? Strictly speaking, we don’t know and that’s not because relevant tables for Census 2011 aren’t yet ready. We don’t know because we don’t ask. The census primarily asks a question about “mother tongue”. Pre-Independence, in Census 1891, “parent tongue” was also used. But it’s mother tongue now. The number of people who reported Sanskrit as their mother tongue in censuses was 2,212 in 1971, 6,106 in 1981, 49,736 in 1991 and 14,135 in 2001. Sanskrit is not a non-Scheduled language. It’s one of the languages in the Eighth Schedule and is also an official language in Uttarakhand. There are people who would probably like to proclaim it a dead language. “Dead” is an imprecise term, in the context of languages. But languages do become extinct, when there are no surviving speakers, and globalisation and language shifts have encouraged the pace of death. Will we proclaim the death of Sanskrit according to “mother tongue”? With the 1971 to the 2001 numbers I have cited, any statistician worth his/ her salt will sense there’s something exceedingly wrong with those figures, though it’s conceivably possible 35,000 Sanskrit speakers sought linguistic asylum in Germany, or wherever the language is encouraged. By the way, in 2001, roughly half of those 14,135 with Sanskrit as their mother tongue were in Uttar Pradesh, which seems fair enough. However, there was one such strange individual in Arunachal Pradesh and another one in Meghalaya. More importantly, we will get data on Sanskrit-speaking abilities of Indians not from “mother tongue” but from “other languages known”. The data we collect on that is even more unsatisfactory. For Census 2001, look at the household schedule and check question No 11. You can list a maximum of two languages and no more. I believe P.V. Narasimha Rao himself spoke seven Indian languages (including “mother tongue”) and six foreign ones. I wonder which two he picked. Forget villages like Mattur or Hosahalli in Karnataka, where everyone speaks Sanskrit. Think of someone who is urban and has a graduate degree, without Hindi being the mother tongue. If s/he knows Sanskrit, the language basket will probably be mother tongue, English, Hindi and Sanskrit. The probability of Sanskrit not showing up on census schedules is extremely high. That’s the reason I said we don’t know how many people speak Sanskrit. Therefore, to paraphrase Mark Twain, reports about the death of Sanskrit are greatly exaggerated. No doubt there are people who wish Sanskrit to die — because they don’t perceive it to possess value. There’s an infamous quote from Macaulay’s “Minute upon Indian Education”: “I have never found one among them (learned men) who could deny that a single shelf of a good European library was worth the whole native literature of India and Arabia”. In fairness to Macaulay, that quote is plucked out of context. The context was public funding and a trade-off between Sanskrit/ Arabic and English-teaching. There isn’t necessarily a trade-off, not then and not now. Most people will probably be aware of Kautilya’s Arthashastra, dated to the 2nd or 3th century CE. I wonder how many people know the manuscript disappeared. R. Shamasastry rediscovered it in 1904. It was published in 1909 and translated into English in 1915. Had Shamasastry not known Sanskrit, he wouldn’t have known that manuscript’s worth. There’s a National Mission for Manuscripts (Namami), set up in 2003. This has a gargantuan task of listing, digitising, publishing and translating manuscripts — a manuscript defined as a text more than 75 years old. This manuscript wealth isn’t necessarily in public hands. Hence, surveys are used to estimate what’s in private collections. As of now, Namami has a listing/ digitisation of three million and the estimated stock of manuscripts in India is 35 million. There are at least 60,000 manuscripts in Europe and another 1,50,000 elsewhere in South Asia. Ninety-five per cent of these manuscripts have never been listed, collated and translated. Therefore, we don’t know what is in them. Macaulay could at least blame other learned men. In this day and age, everyone is a bit of an empiricist. Note that two-thirds of these manuscripts are in Sanskrit. But there are other languages too — Arabic and Pali are two examples. Even if the language was Sanskrit, there are instances where we no longer have people who can read scripts in which that Sanskrit language was written down. Note that knowledge transmission in Sanskrit was rarely in written form. Writing is of recent vintage. Most transmission of knowledge was oral, and as the gurukul systems and the guru-shishya tradition collapsed, that knowledge has been irretrievably lost. In a loose sense, this has happened with many branches (shakhas) of sacred texts (shastras), Vedas and Vedangas included. It’s a strange empiricist’s argument to hold that Sanskrit has no value to offer without even knowing what 95 per cent of those manuscripts (forget the lost oral transmission) contain. In a relatively better situation, someone like Manjul Bhargava will come along and remind us of the sulba sutras. In a relatively inferior situation, we will have to depend on a Sanskrit-speaker from Germany or the US to translate what a specific text contains. Sanskrit isn’t quite dead yet. But if it isn’t encouraged and energised, it may well be headed in that direction. How we do it is a subsequent question. First, let’s acknowledge that a problem exists. In Sanskrit, namami means “I bow down”. That store of knowledge deserves at least this bit of humility.
Categories: Other Language Links

******** Text of the Brochure and image

Tue, 07/25/2017 - 12:37


Text of the Brochureॐ तत्सत् Sanskrit is not just a language but an inexhaustible treasure of knowledge. If we allow this to be lost we will be swept backward in the pursuit of knowledge. To know how YOU can contribute to the revival, pl join our campaign. ॐ तत्सत्
Objectives of Kaushalam Trust1. Preservation of knowledge Treasure.2. Propagation of language and literature.3. Learning + Teaching which can be quick and higher.4. Research and revalidation of Indian traditions and knowledge (पुनः प्रस्थापना)5. Felicitation and highlighting of scholars, institutions, and families who preserved manuscripts and protected the knowledge.6. To apply modern technology for 1 - 5.7. Explore Sanskrit as tool for modernity.8. Apart from literature, explore Astrology, Ayurveda, Mantra-sound, Environment-cleansing, Geography, Archaeology, Music (गान, तन्त्र), Economics, Toursim, Yoga, Health Science, Political Science, etc.9. Apply Six systems of Philosophy and other prevalent thoughts 10. Explore use of Sanskrit grammer in next-gen computers (eg trials by NASA)
Why and What of a TV serial Sanskrit Ki DuniyaNo copyright. All ideas, concepts, visions and plans described here are free to all. Anyone can copy, reproduce, preach, assimilate, practice or produce by taking clues from these ideas.
Why a serialSanskrit has an intellectual as well as emotional value for Indians.To capture both, we should design a weekly serial that will keep our continuous presence before public.V
iewers like it as it offers tremendous flexibility to them, thus avoiding to make demands on their time – they may decide that it is very interesting and hence participate or see with interest and remember and talk to others, or see for entertainment and forget or ignore to see , but it will all be their wish.
Why and what shall we do for Sanskrit through the TV serial Sanskrit ki duniya. ?
1. If Indians don’t do then who will do? Hence our decision2. Sanskrit has a huge treasure of knowledge – to explore it3. Father was a Sanskrit scholar, and only when he was no more did we realize what a treasure of knowledge in Sanskrit was lost. There are many more scholars like him, advancing in their age. We must facilitate and ensure the flow of their knowledge to appropriate receipients.4. People interested in Sanskrit are of 3 categories –· Peripheral learners, students etc who want some shlokas, some quick-learning lessons, a bit of grammar, and vocabulary so that when they read a small passage, they can savor its beauty and contents· Somewhat deep learner, not very keen on language itself but wanting to know from the vast treaure of knowledge contents in Sanskrit· Great scholars, keen on attaining further heights as well as giving their acquired wisdom to others, researchers, institutions etc.5. We would build up network among all those who are doing good work for Sanskrit. Hence emphasis will not be on telling the world that we are doing a great job but to tell world what all great jobs are being done by all those people for whom the network will be created.6. why would the youth learn Sanskrit – 1 prominent reason is the growing of market economy. With MNCs wanting to capture Indian market and also trying to source their raw-material and production from India, they need a middle-management that can deal with customers and workers both in Indian languages. They would need to use icons, symbols and philosophies which are essentially Indian. Hence the knowledge of Sanskrit and its treasures of wisdom is necessary. Example I would like to quote is the high TRP for 'Aaj Tak’ program Tej Tare. This is also important because wherever they go in India these icons, symbols and philosophies are the same.7. That is why learning Sanskrit and becoming the champion of our rich cultural heritage are not very far from each other.8. Involve Senior citizens to once again build up the tradition of story-telling to build up the bond between them and their third generation. For this we shall begin with the stories of Mahabharat, the world’s largest epic.Vision, Mission and FAQs




Vision
" 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 functionswe 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 StatementKaushalam 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) andVritta-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.
FAQsStatementKaushalam 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.FAQQ 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) andVritta-Manch (news and events and future announcements).For details of these segments pl see
http://sanskrit-ki-duniya.blogspot.com/2010/06/concepts-contents-and-methodology-of.html

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.

Categories: Other Language Links

आत्मन्, राजन्, नामन्, जगत्,सरित् आदि

Sun, 07/23/2017 - 12:53
आत्मन्, राजन्, नामन्, जगत्,सरित् आदि

(http://www.hindigyanganga.com/%E0%A4%AF%E0%A5%82o-%E0%A4%AA%E0%A5%80o-%E0%A4%AC%E0%A5%8B%E0%A4%B0%E0%A5%8D%E0%A4%A1-%E0%A4%95%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%BE-12-%E0%A4%B9%E0%A4%BF%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%80/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6-%E0%A4%B0%E0%A5%82%E0%A4%AA/)
1.आत्मन् (आत्मा) पुल्लिंगविभक्तिएकवचनव्दिवचनबहुवचनप्रथमाआत्माआत्मानौआत्मान:व्दितीयाआत्मानम्आत्मानौआत्मन:तृतीयाआत्मनाआत्मभ्याम्आत्मभि:चतुर्थीआत्मनेआत्मभ्याम्आत्मभ्य:पंचमीआत्मन:आत्मभ्याम्आत्मभ्य:षष्ठीआत्मन:आत्मनो:आत्मानाम्सप्तमीआत्मनिआत्मनो:आत्मसुसम्बोधनहे आत्मन् !हे आत्मानौ !हे आत्मान:!
राजन्
2.राजन् (राजा) पुल्लिंगविभक्तिएकवचनव्दिवचनबहुवचनप्रथमाराजाराजानौराजान:व्दितीयाराजानम्राजानौराज्ञ:तृतीयाराज्ञाराजभ्याम्राजभि:चतुर्थीराज्ञे` राजभ्याम्राजभ्य:पंचमीराज्ञ:राजभ्याम्राजभ्य:षष्ठीराज्ञ:राज्ञो:राज्ञाम्सप्तमीराज्ञि,राजनिराज्ञो:राजसुसम्बोधनहे राजन्!हे राजानौ !हे राजान:!
नामन्
3. नामन् (नाम) नपुंसकलिंगविभक्तिएकवचनव्दिवचनबहुवचनप्रथमानामनामनी ,नाम्नीनामानिव्दितीयानामनामनी, नाम्नीनामानितृतीयानाम्नानामभ्याम्नामभि:चतुर्थीनाम्नेनामभ्याम्नामभ्य:पंचमीनाम्न:नामभ्याम्नामभ्य:षष्ठीनाम्न:नाम्नो:नाम्नाम्सप्तमीनाम्नि,नामनिनाम्नो:नामसुसम्बोधनहे नाम, हे नामन्!हे नामनी,नाम्नी!हे नामानि!
जगत्
4. जगत् (संसार) नपुंसकलिंगविभक्तिएकवचनव्दिवचनबहुवचनप्रथमाजगत्जगतीजगन्तिव्दितीयाजगत्जगतीजगन्तितृतीयाजगताजगद्भ्याम्जगद्भि:चतुर्थीजगतेजगद्भ्याम्जगद्भ्य:पंचमीजगत:जगद्भ्याम्जगद्भ्य:षष्ठीजगत:जगतो:जगताम्सप्तमीजगतिजगतो:जगत्सुसम्बोधनहे जगत्!हे जगती!हे जगन्ति !
सरित्

5.सरित् (नदी) स्त्रीलिंगविभक्तिएकवचनव्दिवचनबहुवचनप्रथमासरित्सरितौसरित:व्दितीयासरितम्सरितौसरित:तृतीयासरितासरिद्भ्याम्सरिद्भि:चतुर्थीसरितेसरिद्भ्याम्सरिद्भ्य:पंचमीसरित:सरिद्भ्याम्सरिद्भ्य:षष्ठीसरित:सरितो:सरिताम्सप्तमीसरितिसरितो:सरित्सुसम्बोधनहे सरित् !हे सरितौ !हे सरित: !सर्वनाम शब्द1.सर्व (सब) पुल्लिंगविभक्तिएकवचनव्दिवचनबहुवचनप्रथमासर्व:सर्वौसर्वेव्दितीयासर्वम्सर्वौसर्वान्तृतीयासर्वेणसर्वाभ्याम्सर्वै:चतुर्थीसर्वस्मैसर्वाभ्याम्सर्वेभ्य:पंचमीसर्वस्मात्सर्वाभ्याम्सर्वेभ्य:षष्ठीसर्वस्यसर्वयो:सर्वेषाम्सप्तमीसर्वस्मिन्सर्वयो:सर्वेषुसर्व (सब ) स्त्रीलिंगविभक्तिएकवचनव्दिवचनबहुवचनप्रथमासर्वासर्वेसर्वा:व्दितीयासर्वाम्सर्वेसर्वा:तृतीयासर्वयासर्वाभ्याम्सर्वाभि:चतुर्थीसर्वस्यैसर्वाभ्याम्सर्वाभ्य:पंचमीसर्वस्या:सर्वाभ्याम्सर्वाभ्य:षष्ठीसर्वस्या:सर्वयो:सर्वासाम्सप्तमीसर्वस्याम्सर्वयो:सर्वासुसर्व (सब ) नपुंसकलिंगविभक्तिएकवचनव्दिवचनबहुवचनप्रथमासर्वम्सर्वेसर्वाणिव्दितीयासर्वम्सर्वेसर्वाणितृतीयासर्वेणसर्वाभ्याम्सर्वै:चतुर्थीसर्वस्मैसर्वाभ्याम्सर्वेभ्य:पंचमीसर्वस्मात्सर्वाभ्याम्सर्वेभ्य:षष्ठीसर्वस्यसर्वयो:सर्वेषाम्सप्तमीसर्वस्मिन्सर्वयो:सर्वेषु2.इदम् (यह ) पुल्लिंगविभक्तिएकवचनव्दिवचनबहुवचनप्रथमाअयम्इमौइमेव्दितीयाइमम्, एनम्इमौ, एनौइमान्,एनान्तृतीयाअनेन,एनेनआभ्याम्एभि:चतुर्थीअस्मैआभ्याम्एभ्य:पंचमीअस्मात्आभ्याम्एभ्य:षष्ठीअस्यअनयो:,एनयो:एषाम्सप्तमीअस्मिन्अनयो:,एनयो:एषुइदम् (यह ) स्त्रीलिंगविभक्तिएकवचनव्दिवचनबहुवचनप्रथमाइयम्इमेइमा:व्दितीयाइमाम्इमे, एनेइमा:, एना:तृतीयाअनया , एनयाआभ्याम्आभि:चतुर्थीअस्यैआभ्याम्आभ्य:पंचमीअस्या:आभ्याम्आभ्य:षष्ठीअस्या:अनयो:,एनयो:आसाम्सप्तमीअस्याम्अनयो:,एनयो:आसुइदम् (यह) नपुंसकलिंगविभक्तिएकवचनव्दिवचनबहुवचनप्रथमाइदम्इमेइमानिव्दितीयाइदम्, एनत्इमे , एनेइमानि,एनानितृतीयाअनेन,एनेनआभ्याम्एभि:चतुर्थीअस्मैआभ्याम्एभ्य:पंचमीअस्मात्,द्आभ्याम्एभ्य:षष्ठीअस्यअनयो:,एनयो:एषाम्सप्तमीअस्मिन्अनयो:,एनयो:एषुनोट- एतत् (एत) ,किम्(क) सर्वनाम शब्दों के रूप ‘यत्’ सर्वनाम के समान होते हैं |3.यद् (जो) पुल्लिंगविभक्तिएकवचनव्दिवचनबहुवचनप्रथमाय:यौयेव्दितीयायम्यौयान्तृतीयायेनयाभ्याम्यै:चतुर्थीयस्मैयाभ्याम्येभ्य:पंचमीयस्मात् ,द्याभ्याम्येभ्य:षष्ठीयस्यययो:येषाम्सप्तमीयस्मिन्ययो:येषुयद् (यह) स्त्रीलिंगविभक्तिएकवचनव्दिवचनबहुवचनप्रथमायायेया:व्दितीयायाम्येया:तृतीयाययायाभ्याम्याभि:चतुर्थीयस्यैयाभ्याम्याभ्य:पंचमीयस्या:याभ्याम्याभ्य:षष्ठीयस्या:ययो:यासाम्सप्तमीयस्याम्ययो:यासुयद् (यह) नपुंसकलिंगविभक्तिएकवचनव्दिवचनबहुवचनप्रथमायत्येयानिव्दितीयायत्येयानितृतीयायेनयाभ्याम्यै:चतुर्थीयस्मैयाभ्याम्येभ्य:पंचमीयस्मात्याभ्याम्येभ्य:षष्ठीयस्यययो:येषाम्सप्तमीयस्मिन्ययो:येषु
सरित्




















































































Categories: Other Language Links

First 3 yearly Report Part 1-5

Tue, 07/18/2017 - 18:32
Part 1Kaushalam Trust
Before the beginningThe idea for Kaushalam Trust had its seed perhaps in my Training in Sanskrit way back with my grandfather Dr Balram Sadashiv Agnihotri who was a great scholar of Sanskrit and philosophy. My grandmother had marvellous teaching methods and she trained mein many soft and hard skills. I still recall vividly my first recitation of Atharva Sheersha at the age of four at a school function where she had presided.My mother who had an informal Sanskrit training with him, often kindled my imagination by reciting beautiful Sanskrit Shlokas and at times by coupling the ideas of Sanskrit granthas with modern theories of Physics, Ecology and Biodiversity.Later mother started to put up together her ideas for Revival of Sanskrit and elicited the views of many of her colleagues, often sharing them all with me. Finally she persuaded me to create the Trust, and agreed to work for it as its concept-builder and chief patron.The approach for Kaushalam Trust is to elicit partnership from all the thousands of scholars who are working in isolation all over the world. By facilitating their networking, we can pave way for useful research for modern problems, based on our old wisdom found in the Granthas.The name Kaushalam comes fromयोगः कर्मसु कौशलम्the pronouncement madein BhagwadGeeta which is the first text of the world that puts work-efficiency on the highest pedestal by proclaiming that being work-efficient is being a YOGIthat is someone inUNION with GOD. According to Indian philosophy knowledge is gained only through daily-life experiments and self-experience -- Anubhooti is the word which is not translatable. Anubhooti comes only through everyday practice. Hence the importance of यमand नियमas pronounced in Patanjal Yogsutra. These experimentations have influenced and determined the Indian life-style in past. If we wish to explore the knowledge then gained, then Sanskrit being the language of Granthas is a powerful tool – and yet only a tool. The actual recapitulation of knowledge can come only through high degree of research, covering a large variety of subjects from Agriculture to Ecology to Psychology to Astronomy to Physics to Cosmology and so on. Unto this, we three, but mostly mother and grandfather have been exploring various aspects of Research rigorously for some years before registering the Trust. For this very first “Progress report” of the Trust, where the Trustees have decided to put up a combined three year report, I invite my mother to narrate briefly the preparatory efforts from year 2000 onwards. There will not be another appropriate space and occasion to put that on record. Towards the goal of research, I invite you all to join hand in our efforts. Over to the Chief Patron and Trustees for the formal Report.
          ---- Hrishikesh Mehendale-----------------------------------------------------------------------------------------------------------------------PaPart 2
A Brief Narrative of the preparatory work done during 2000-2008.Leena Mehendale, Chief PatronLegacy– (Add about Smt Leela Agnihotri and Dr M A Mehendale)The prime inspiration behind my approach to Revival of Sanskrit came from my father Dr. Balram S. Agnihotri, retired Professor and Research Guide of Mithila Sanskrit Research Institute Bihar. He was a great scholar of Sanskrit, Philosophy and Jyotish. A believer in Geeta and Patanjal Yogshastra, he daily practised Yog, Pranayam, Dhyan. He introduced us to these techniques as well and to the practise of daily recital of BhagawadGeeta and taught us to look deeply into this book for any complex situation in life. Through his travels and his students who later spread throughout India, he had developed a PAN- vision on revival of Sanskrit which we inculcated a sour Legacy.Born at Dharangaon, District Jalgaon (Maharashtra)in 1916, he completed his schooling at P.R. High School, Dharangaon,and moved to H.P.T. College, Nashik for graduation. Then he moved to S.P. College, Pune for post graduation in Sanskrit. Realising that the college teaching through English was missing the spirit, he took private lessons from a well known traditional scholar shri Arjunwadkar. Then he went again to HPT, Nasik for his second postgraduation in Philosophy and thereafter joined Kaivalyadham Yog Institute as a faculty for Yog philosophy. The institute funded him for his PhD from Bombay University at Wilson College Mumbai under prof Welankar. He took his Doctorate in 1948 on "Investigations of Yoga and its implication found in Vedic Literature" Simultaneously he studied yogasan and Jyotish.Events flowed. First the doctorate, then marriage with Leela Namjoshi of Devrukh, then getting 3 children, brief spells of working as teacher and principal at schools in Khandwa and Vyara , followed by three years of lecturership in Hitkarini College Jabalpur. Somewhere in between he got an offer from Columbia Univ to join as a prof of Sanskrit, but looking at the old age of his father, he rejected the offer. In 1959 he joined as Professor in the prestigious Mithila Sanskrit Research Institute, Darbhanga of Govt of Bihar, dedicated for postgraduate studies in Sanskrit and Philosophy. During his 20 year long tenure, many students benefitted by his teachings, while 17 students obtained their PhD under his guidance. Grooming all three children to brilliant academic career (two in the IAS, one a leading doctor), providing a steady anchor point to Maharashtrian and south Indian community in Bihar, pursuing his own studies of the rich philosophy texts, both Eastern and Western, and endearing all with his expertise and free guidance on Astrology, he was a well respected and well consulted personality with innumerable friends.These were very productive years as he travelled a lot, attended several Oriental Conferrences, wrote for their journals, completed a Treatise on Kadambari of Banbhatta (published by Choukhamba Publication Varanasi) We had yearly summer vacation visits to Maharashtra and particularly the ancestral house at Dharangaon. Here he held a one-month long session of daily pravachan, on Geeta, Dnneshwari and Tulsi Ramayan for the community. He continued this unbroken practice from 1959 till 1997. He was a regular speaker on Upanishads and other texts at Akashwani Jalgaon. During all these years hundreds of people benefitted by his knowledge of Asrological predictions coupled with the Mantra-Deeksha that he gave for deriving benefits of Astrological aspects. He looked at Astrology as a scientific study, to be persued with extreme truthfulness and without charging fees. This was an important aspect that influenced us children to the core values of truthfulness, scientific outlook, rigorous study, thinking of community and contentment. He would discuss vital importance of research and documentation in Astrology as distinct and yet integral part of Astronomy. Our travels with him helped us to develop a Pan-India outlook, especially as regards Cultural Unity of this land. It helped me to personally connect with several Sanskrit scholars all over India.His published works include
  • Kadambari Kathasar : A trilingual commentary ( Published by Choukhamba Publishers Varanasi)
  • Patanjal Yogsutra
  • Sankhyakarika
  • Yogatrayi - A comparison between three upanishda - Kath, Mandukya and Shwetashwatar
  • Buddhiyoga - The exhibitory sermons of Bhagwadgita.
  • Ten journals in All India Oriental Conferences.
  • A large number of articles and research papers written regularly for "Dyaneshwar" quarterly, newspapers and AIR.
  • At the ripe age of 88, he was enthusiastic to recite the complete Bhagwadgita in his vibrant, resonant voice - this is now available in CD format. Later, this also formed part of "Sanrakshan Yoga", a TV serial dedicated to work efficiency and energy efficiency. The video CD is also now available.
  • For 36 years, he gave 1 month discourse on Dyaneshwari and Bhagwadgita for the locals of his native village Dharangaon.


Being an astute devotee of Krishna, he undertook the Pandharpur Wari in 1986 and 1987. This meant travelling on foot alongwith other devotees from Dharangaon to Pandharpur – a journey of 22 days. He discussed in details the social implications of such wari and inspired us to look at such traditions as a source of very many reforms and positive enenrgy. He similarly brought to our attention, a maligned tradition of pandas at various pilgrim places. Their technique of keeping Vanshaval of a host of families visiting these places and the huge data in their collection are subjects and source for social studies and research in Genetics. For such studies it is necessary to promote simultaneous expertise in both the tradtional knowledge and modern sciences. Towards that goal, it is also necessary to have interdisciplinary study – a technique which is presently absent in Indian system of Education. He would often discuss the need to revamp our College syllabi so as to introduce hard-core texts like Artha Shatra, Patanjal Yogsutra, Charak Sutra etc. In 2000, he expressed his wish to write a book explaining the Yogsutra for undergraduate students. Hrishikesh undertook the responsibility to publish it. This initiative led to more books on his favorite subjects namely SankhyaKarika, Yogtrayi (combined study of Katha, Shetashwatar and Mandukya Upanishad) and finally a voluminous book “Buddhiyog- The exhibitory sermons of Bhagawad Geeta”. They were all published by Hrishikesh.In 2004, Dr. Agnihotri, then 88 years of age, agreed to travel Pune-Delhi for recording of BhagwadGeeta. This was arranged at the studio of Shri Bhutani, someone already in tune with our goal of bringing Sanskrit more vigorously on audio-visual platform. We did the master audio recording in Dr Agnihotri's flawless, tireless and impressive voice. This has now remained as a permanent treasure for Kaushalam Trust and for anyone who wishes to learn BhagawadGeeta. Another goalpost was reached when we were able to produce a serialised audio-visual program Sanrakshan Yog, in which the theme was to highlight the Geeta message of Yogah Karmasu Kaushalam as the key for energy conservation and Environment Protection. This 78-episode serial was telecast on a weekly basis on Astha channel, and will remain as another archival treasure for Kaushalam Trust. Dr. Agnihotri was an expert Astrologer, a practitioner of Ashtang Yoga Sadhana, especially Yogasana, Pranayam and Dhyana. Till the very end, he maintained good health and a fit and active life style.A small illness causing weakness, a short spell of fever and fatigue, finally took him to the Ultimate Long Journey, from which he would not return. An avid traveler, he had visited many parts of India and and even spent 6 months in U.K. But, once on the path of no return, he now will live only in the memory of his many friends and well wishers.I must mention the role of my mother Shrimati Leela Agnihotri, who always persuaded me towards output. Having been blessed by God with so much good environment, and suitable circumstances, what are our efforts to give back to the society ? With this question, she would ask us to do something more despite our very arduous jobs which themselves required high degree of work-efficiency, honesty, commitment and vision. The trust owes its creation to her persuation. A significant role was also played by my Uncle-in-Law, Dr M A Mehendale, a great scholar of Sanskrit,Prakrit, Mahabharat, Nirukta and Avesta. At the ripe age of 99, heis always available for all small and big querries, be it about the concepts or about the experts who have persuaded and studied those concepts.


Part 3
Preparing for Various dimensions of Reviving Sanskrit and Sanskriti1. Early discussions on the theme –The Concept paper Revival of Sanskrit, which is included as a part of this report, was circulated amongst various scholars and the theme was personally discussed with stalwarts such as Dr Karan Singh, Dr Sarojini Mahishi, Dr MA Mehendale, Shri Shrikrishna Arjunwadkar, Dr Udaykant Mishra, Shri Kutumbshastri, Dr Panchmukhi, Dr N. Gopalaswami, Dr Shanta Shastri, Dr. Garge, Dr Vachaspati, Shri Chamu Krishna Shastri, Shri Shirish Kawde etc. A variety of strategies and possible research areas emerged. These discussions would continue over coming years too.2. Contributions of Peer groupsA series of brainstorming sessions was undertaken regarding small and big action-points aimed at Revival of Sanskrit. Major focus was on creation of study material and using Media. Peer groups such as my IAS colleagues, co-workers of my office, younger Sanskrit scholars, students of various branches possessing a variety of skills, writers, etc gave multifarious inputs. Major short-term focus was decided to be TV serials and the following paper emerged from those discussions --A Trust and a TV serial as step 1of the plan for Revival of Sanskrit
For benefiting from the vast treasure of knowledge available in Sanskrit, a holistic approach and a dedicated mission is needed. Registration of Trust and creation of a TV serial on Sanskrit emerged as step 1 of a bigger plan. TheTrust should pursue Mission objectives namely --
1) Preserve and study this ancient huge knowledge bank.
2) Felicitate experts and those who have preserved the knowledge in various ways.
3) Propogate learning, teaching and use of Sanskrit.
4) Associate with modern tools and take forward the knowledge in Sanskrit.
5) Consolidate this vast treasure from its scattered sources – Let all scholars be connected.
6) Authenticate by testing, importantpremises available from Sanskrit Granthas. Easiest to try this isin Ayurved which is still a continuing health-tradition and its Granthas statethese premises in more concrete terms. Manymore premises in mathematics, science, astronomy, geography, social sciences too should be put to rigoruos research.
7) Bring out areas where the premises can be applied in modern science and societal functions so as to create assets for future
Abigger plan, beyond TV Serial is required for Connectivity and Research aspects. TV serial will have to be used as a tool to approach them.3. Registration of TrustDuring this journey two anchors, namely Shri Mukund Kulkarni and Smt Vrunda Gupte were continuously available for discussing all suggested concepts, their viability and implemetability. Finally, they also accepted the Trusteeship, a burden of Trust, to be carried out to the best of their ability. Accordingly the Trust was registered in 2008. 
Part 4Some Guiding ConceptsA. Role of Media-Today Sanskrit is at crossroads. Though Indian Constitution mentions it as one of the Modern Indian Languages, Sanskrit speaking population in the country has vastly dwindled. There is, however, a need to sustain the currency of Sanskrit at various levels given that it is the Mother language of a majority of Indian and world languages. It is thefountainhead of our culture and its rich literature still holds attraction for many a scholars. Most important, its study at a deeper level has a lot to offer to modern Indian knowledge, be it Mathematics, Ayurveda, Yoga, Grammar, Linguistics, Philosophy, Agriculture, Music, Social systems and even IT.
Traditional methods of retaining the currency of Sanskrit, let alone enhance it, have their own limitations, major among them beingtheir insulation from modern communication avenues and tools. We must learn to use modern communicationtechniques and explorepolicy initiatives neededto support such efforts. These techniques will have to adoptparallel processing approach, given the diverse nature of the audience interested in Sanskrit such as those engaging with it at a very basic and emotionallevel, those doing soat a deeper level of understanding and enjoyment, those using it in livelihood mode and those engaging with it at deepest levelfor research and enhancement of current knowledge. At one level, the scholars of the language may have to learn the state of the art IT methods while at the other, those at the forefront of professional IT pursuits will have to be fast-tracked into acquiring knowledge of the language with nuances relevant for their purpose.
While methods like telecast or broadcast will address certain issues, use of face-book, tweeter, U-tube, audio-visual learning and archiving, specialized blogs catering to various subjects will address more nuanced requirements. What we need is a policy and support environment that maximizes benefits of such efforts and a facilitating structure that takes modern communication methods to this ancient yet living language. And yet, it must be restated that there is no final substitute to “Gurumukhat Vidya” ie “Learning by being with a Guru ”. A detailed discussion on this subject is available at the website. www.kaushalamtrust.com.

B. Unified Indian Culture :A vast land called variously as Jamboodweep, Bharatvarsh, Aryavart had one characteristic – a certain set of values, सत्यान्वेषण, त्याग, अध्ययन,अचौर्य, अतिथी-धर्म,दान, संतोष etc. They created a socialsystem of cooperation,as depicted in सह नाववतु, सह नौ भुनक्तु, certain processes, skills and atruely decentralised economy tthrivingon principle of free, non-monetized flow of knowledge. An entire integral culture, irrespective of geographical boundaries of local rulers, that commonly inherited theseskills and values can be said to be Bharateey Sanskriti. It is important to note that these values deeply relate with Nature and Environment. There is a Role for cow and rivers and mountains and trees – in fact all these have been given a revered personality. Study of these subjects and Indian values represented in them is a subject of Research and will be taken up by the Trust. On the socio-psychological side, how values get inculcated, what practices they require, how was it achieved thousands of years back and continued therefrom, what are the contributions of our various Vrat and Anushthan in inculcating those values, is also a matter of research and application.D.Creating Hard and Soft Infrastructure for Training and practice of Curating, museology, conservation of cultural products, etc. This requires documenting and collaborating with such institutes as National Mansucript Mission and National projects of digital library of India. Trust will facilitate Study relating to Archiving, digitisation and conservation methods – syllabus for them. Also for relating Museums, Library and information science with Sanskrit.Knowledge of relevant Sanskrit Texts has to be imparted for preparing Culture catalogues, which include material objects, icons, languages and terminologies.E. Documenting Learning MethodologiesThe oldest living Indian Culture survived thanks to its unique teaching-learning traditions. There is need to study and document the following -
  • Interview Gurukuls whose students are learning traditional computational studies and artisan skills.
  • Interview young scholars of Badrayan sanmaan and other awardees.
  • Interact meaningfully with foreigners studying Sanskrit and critically editing Indian texts – how the traditional methods work with them.
  • Documenting Sanskrit learning skills from world over by picking up people who learnt sanskrit at home with forefathers, in a traditional Gurukuls, in Indian universities, in self study mode, in online studies, in various universitites abroad.
  • Lecture programs of scholars discussing different teaching learning methods so that more interaction is possible among the teachers and students and lovers of Sanskrit.
F. Sanskrit for YouthWhy would the youth learn Sanskrit ? One prominent reason is the growing of market economy. With MNCs wanting to capture Indian market and also trying to source their raw-material and production from India, they need a middle-management that can deal with both customers and workers in Indian languages. They would need to use icons, symbols and philosophies which are essentially Indian. Hence the knowledge of Sanskrit and its treasures of wisdom is necessary. This is also important because wherever they go in India these icons, symbols and philosophies are the same.
There is a second dimension. Many Youngsters are turning to Art and Art-forms, not merely the performance but also capturing the Art through camera, script-writing, and other activities. With a good subject knowledge, these are high career opportunities.That is why learning Sanskrit and becoming the champion of our rich cultural heritage are not very far from each other. Carreer Opportunities are available in the form of 1. Vacancies2. Fellowships3. National and Regional Research projects.4. For Heritage history, knowledge of many scripts emanating from Sanskrit is needed. Sadly there are not many competent scholars in India in this field.5. Appropriate Soft-ware development to transfer material from one Indian script (ancient and modern) to another. This requires knowledge of computer science, information technology and of Sanskrit and old scripts of Sanskrit.6. Buddhist and Jain studies are emerging to be a major area of study in Asia. A majority of Buddihsit texts are translated in Asian languages from Sanskrit and Pali. There are opportunities both in texts and supporting Softwares.
F.Involving Senior citizens,to once again build up the tradition of story-telling to strenthen the bond between tsenior citizens and their third generation. Stories of Mahabharat, the world’s largest epic can give material for a good beginning. Discussions have been initiated with some senior citizen groups in Pune.G. Role of house-wives, liabraries, Temple Pandits, students, publishers –All these seemingly non-technical groups have a role to play in revival of Sanskrit. Trust will work in direction.H. Scientific Terminology in Indian languages, This is a growing need to handle information explosion of products. Online sale of products, requires a scientific terminology as well easy communication. Content writing for science and technology in the area of pharmaceuticals and white goods etc. is a booming business. Content writing in regional languages is becoming important for product display, description and sale. India is emerging as large market and content writers have to work against dead lines. will be preferred over others. Those who have a base in Sanskrit can handle the new requirement in vocabulary for product descriptions as well as product technology in an efficient and timely manner. It will give them edge over other translators. It is for this objective that Universities in India and abroad will need to offer Sanskrit and Indian heritage related coursesI. Show-casing Role ModelsThere is huge scope to develop appropriate fora across India and the World where a student of Sanskrit can be benefited in terms of material advancement, intellectual satisfaction and contribution to nation. Role models such as Manjul Bhargava, Rajeev Sangal have shown how a profound understanding of Sanskrit Granthas and History of Science may be used to strategize the study of Sanskrit. Youth need concrete examples where inter-disciplinary courses to combine Sanskrit and classical studies with  IT, mathematics and other sciences and  can fetch them very good career options.
Part 5Trial Activities till 2008A. Publishing work of Dr Agnihotri --Between 2000 to 2004, Dr Agnihotri wrote 4 books namely, Patanjal Yogsutra, Sankhyakarika, Yogtrayi and Buddhiyog, which were published byHrishikesh. In 2004 we created professinal Audio CDs with his recited of BhagawadGeeta.B. AIR Jalgaon Akashwani has been vying to promote Sanskrit through its news-broadcasts and other programs. In 2006, I gave a series of 10 lectures on AIR Jalgaon, explaining the beauty and deep philosophy behind 10 Shlokas. These were then put on You Tube. C. Creation of TV serialsAlready some experience was collected through the effort of recording BhagawadGeeta, and integrating it with a serial on energy and environment efficiency and telecasting on a channel. Now was the time for brainstorming as well as preparatory action to explore how Kaushalam can facilitate Sanskrit serials on TV channels on a sustained basis which will allow active participation of large audience of all varieties. The serial would be part 1 of a bigger plan for holistic and multi-pronged strategies for revival of sanskrit. The discussions brought out the requirements of such serial.Suggested Name -- Sanskrit ki duniya
Design of the TV serial is very crucial as it must be educating and entertaining both.
It can be planned for 30 min. everyweek.
It has to be for various audience groups.
It can have SANSKRIT -PATH, a small self learning exercise, a segment to introduce an expert or a subject or a granth, a segment to suggest research ideas, a section for performing students, viewer-opinion and feedback etc.
It will ensure free flow of suggestions and large participation of audience, especially those who do not have much knowledge of Sanskrit but will seek to benefit.It will involve Students.Why a serial?
A weekly serial will keep our continuous presence before public.
Viewers like it as it offers tremendous flexibility to them, thus avoiding to make demands on their time – they may decide that it is very interesting and hence participate or see with interest and remember and talk to others, or see for entertainment and forget or ignore to see, but it will all be their wish.
Why and what shall we do for Sanskrit through the TV serial. ?
1. If Indians don’t do then who will do? Hence our decision
2. Sanskrit has a huge treasure of knowledge – to explore it
3. Today, this vast treasure of knowledge in Sanskrit can be accessed by only a few scholars, advancing in their age. We must facilitate and ensure the flow of their knowledge to appropriate receipients.
4. People interested in Sanskrit are of 3 categories –
· Peripheral learners, students etc who want some shlokas, some quick-learning lessons, a bit of grammar, and vocabulary so that when they read a small passage, they can savor its beauty and contents – Their attachment to Sanskrit is at Emotional level.
· Somewhat deep learner, not very keen on language itself but wanting to know from the vast treaure of knowledge contents in Sanskrit. Their attachment to Sanskrit is at Intellectual level.
· Great scholars, keen on attaining further heights as well as giving their acquired wisdom to others, researchers, institutions etc.
5. TV Serial should facilitate building up network among all those who are doing good work for Sanskrit. Hence emphasis will not be on telling the world that we are doing a great job but to tell world what all great jobs are being done by all those people for whom the network will be created.
6. why would the youth learn Sanskrit – 1 prominent reason is the growing of market economy. With MNCs wanting to capture Indian market and also trying to source their raw-material and production from India, they need a middle-management that can deal with customers and workers both in Indian languages. They would need to use icons, symbols and philosophies which are essentially Indian. Hence the knowledge of Sanskrit and its treasures of wisdom is necessary. Example I would like to quote is the high TRP for Aaj Tak’x program Tej Tare. This is also important because wherever they go in India these icons, symbols and philosophies are the same.I7. That is why learning Sanskrit and becoming the champion of our rich cultural heritage are not very far from each other.
8. Involve Senior citizens to once again build up the tradition of story-telling to build up the bond between them and their third generation. For this we shall begin with the stories of Mahabharat, the world’s largest epic.In a meeting held at Delhi, in 2007, a format was finalised for a 30 minute weekly program. Budget estimates were worked out. Name, language, anchor, opening song, script writing, stage setting etc were discussed.Towards a pilot episode, following clips were captured
  • Part Recording of Ved-Vidya Sammelan at Indore
  • Recording of first 10 lessons of Janen Sanskrit, Padhen Sanskrit
  • Recording by Shri Nishant Ketu on importance of Sanskrit
  • Recording with Vaidya Khadiwale on basic principles of Ayurved
  • Recording of ShantiPath by Maula Ali of Guntur
A series of discussions were held with DD Doordarshan and IGNOU on possibility of Collaboration between Trust and IGNOU for production of the TV serial for broadcasting on DD.D. Work on Inscript for bringing Bharteey Bhasha on Computers-I attended several conferences to put forth the need of using INSCRIPT for all Bharteey languages, Hindi Conf in Surinam in 2007 and in New York in 2009.This mission will continue further till many barriers are removed.E. Work on Charkha --Indian culture has evolved round two major occupations namely agriculture and textile. At a smallest scale, one can contribute in Textile by learning how to spin a Takli or Charkha. During the one-month long Pandhari Wari, lakhs of people who travel on foot to cross several hundred kilometers can be seen as a tremendous source of energy. If they spin yarn during these days while continuing Hari-Jaap, it will present a mind-boggling example of decentralised productivity. I discussed this with a large group of Warkaris from Parbhani and Beed and arranged a one-month takli training camp for ladies just before Wari. Then I also traveled with them from Pune to Saswad and discussed the concept with several other groups. During the night halt at Saswad, these ladies gave a demo and explained the concept before a large group of Warkaris. Yarn spun by these ladies was collected and later it was weaved by Nanded Khadi Centre into nearly 23 meters of cloth. This whole exercise received guidance and active support from Shri C. Dharmadhikari, retired HC Judge. The cloth was dedicated to Dynaneshwar mauli on the kartiki Ekadashi. Such efforts whether yielding instant results or not are useful social experiments which can shape up some good practices.A large volume of text exists to guide us regarding proper strategies for SAMRIDDHI through Agriculture, Textile and other Skills. Charkha or Takli spinning by the traditional Warkaris in Maharashtra during Ashadh pilgrim would remain as a challanging experiment in its organisation as well as in creating wealth. F. RC Chairman at Bhandarkar Institute, Pune –I had been a member of Bhandarkar Oriental Reseach Institute (BORI) for some time. For their 3-yearly elections of 2008, I filed the nomination, was elected and was further elected as the Chairman of Regulating Council. I accepted this as a part of promoting Sanskrit.---------------------------------------------------------------------------------
Report from Trustees-------------------(Following can be added after the Report from Trustees.)List of Trust SupportersLal Bahadur Shastri Univ. Of Sanskrit, and Dept of Sanskrit in Delhi Univ, Rashtriya Samskrit Sansthan Delhi and Mumbai, Scholars from all over India, Some interested staff members from PCRA (Delhi), GAD and ADF (Mantralaya, Mumbai) Many colleagues from IAS and otherwise, National School of Drama and some production houses of short films, Poets and Artists. Lot of trial activities were done to validate perceived Guiding Concepts. The Trustees are thankful to them all.------------------------------------------------------------------------------------------------



















Categories: Other Language Links

राघवयादवीयम् --अद्भुत 30 श्लोक

Tue, 06/13/2017 - 09:42
क्या ऐसा संभव है कि जब आप किताब को सीधा पढ़े तो रामायण की कथा पढ़ी जाए और जब उसी किताब में लिखे शब्दों को उल्टा करके पढ़े
तो कृष्ण भागवत की कथा सुनाई दे।जी हां, कांचीपुरम के 17वीं शदी के कवि वेंकटाध्वरि रचित ग्रन्थ "राघवयादवीयम्"ऐसा ही एक अद्भुत ग्रन्थ है।इस ग्रन्थ को ‘अनुलोम-विलोम काव्य’ भी कहा जाता है। पूरे ग्रन्थ में केवल 30 श्लोक हैं। इन श्लोकों को सीधे-सीधे पढ़ते जाएँ, तो रामकथा बनती है और विपरीत (उल्टा) क्रम में पढ़ने पर कृष्णकथा। इस प्रकार हैं तो केवल 30 श्लोक, लेकिन कृष्णकथा के भी 30 श्लोक जोड़ लिए जाएँ तो बनते हैं 60 श्लोक।पुस्तक के नाम से भी यह प्रदर्शित होता है, राघव (राम) + यादव (कृष्ण) के चरित को बताने वाली गाथा है ~ "राघवयादवीयम।"उदाहरण के तौर पर पुस्तक का पहला श्लोक हैःवंदेऽहं देवं तं श्रीतं रन्तारं कालं भासा यः ।
रामो रामाधीराप्यागो लीलामारायोध्ये वासे ॥ १॥अर्थातः
मैं उन भगवान श्रीराम के चरणों में प्रणाम करता हूं, जो जिनके ह्रदय में सीताजी रहती है तथा जिन्होंने अपनी पत्नी सीता के लिए सहयाद्री की पहाड़ियों से होते हुए लंका जाकर रावण का वध किया तथा वनवास पूरा कर अयोध्या वापिस लौटे।विलोमम्:सेवाध्येयो रामालाली गोप्याराधी भारामोराः ।
यस्साभालंकारं तारं तं श्रीतं वन्देऽहं देवम् ॥ १॥अर्थातः
मैं रूक्मिणी तथा गोपियों के पूज्य भगवान श्रीकृष्ण के
चरणों में प्रणाम करता हूं, जो सदा ही मां लक्ष्मी के साथ
विराजमान है तथा जिनकी शोभा समस्त जवाहरातों की शोभा हर लेती है।राघवयादवीयम" के ये 60 संस्कृत श्लोक इस प्रकार हैं:-राघवयादवीयम् रामस्तोत्राणि
वंदेऽहं देवं तं श्रीतं रन्तारं कालं भासा यः ।
रामो रामाधीराप्यागो लीलामारायोध्ये वासे ॥ १॥विलोमम्:
सेवाध्येयो रामालाली गोप्याराधी भारामोराः ।
यस्साभालंकारं तारं तं श्रीतं वन्देऽहं देवम् ॥ १॥साकेताख्या ज्यायामासीद्याविप्रादीप्तार्याधारा ।
पूराजीतादेवाद्याविश्वासाग्र्यासावाशारावा ॥ २॥विलोमम्:
वाराशावासाग्र्या साश्वाविद्यावादेताजीरापूः ।
राधार्यप्ता दीप्राविद्यासीमायाज्याख्याताकेसा ॥ २॥कामभारस्स्थलसारश्रीसौधासौघनवापिका ।
सारसारवपीनासरागाकारसुभूरुभूः ॥ ३॥विलोमम्:
भूरिभूसुरकागारासनापीवरसारसा ।
कापिवानघसौधासौ श्रीरसालस्थभामका ॥ ३॥रामधामसमानेनमागोरोधनमासताम् ।
नामहामक्षररसं ताराभास्तु न वेद या ॥ ४॥विलोमम्:
यादवेनस्तुभारातासंररक्षमहामनाः ।
तां समानधरोगोमाननेमासमधामराः ॥ ४॥यन् गाधेयो योगी रागी वैताने सौम्ये सौख्येसौ ।
तं ख्यातं शीतं स्फीतं भीमानामाश्रीहाता त्रातम् ॥ ५॥विलोमम्:
तं त्राताहाश्रीमानामाभीतं स्फीत्तं शीतं ख्यातं ।
सौख्ये सौम्येसौ नेता वै गीरागीयो योधेगायन् ॥ ५॥मारमं सुकुमाराभं रसाजापनृताश्रितं ।
काविरामदलापागोसमावामतरानते ॥ ६॥विलोमम्:
तेन रातमवामास गोपालादमराविका ।
तं श्रितानृपजासारंभ रामाकुसुमं रमा ॥ ६॥रामनामा सदा खेदभावे दया-वानतापीनतेजारिपावनते ।
कादिमोदासहातास्वभासारसा-मेसुगोरेणुकागात्रजे भूरुमे ॥ ७॥विलोमम्:
मेरुभूजेत्रगाकाणुरेगोसुमे-सारसा भास्वताहासदामोदिका ।
तेन वा पारिजातेन पीता नवायादवे भादखेदासमानामरा ॥ ७॥सारसासमधाताक्षिभूम्नाधामसु सीतया ।
साध्वसाविहरेमेक्षेम्यरमासुरसारहा ॥ ८॥विलोमम्:
हारसारसुमारम्यक्षेमेरेहविसाध्वसा ।
यातसीसुमधाम्नाभूक्षिताधामससारसा ॥ ८॥सागसाभरतायेभमाभातामन्युमत्तया ।
सात्रमध्यमयातापेपोतायाधिगतारसा ॥ ९॥विलोमम्:
सारतागधियातापोपेतायामध्यमत्रसा ।
यात्तमन्युमताभामा भयेतारभसागसा ॥ ९॥तानवादपकोमाभारामेकाननदाससा ।
यालतावृद्धसेवाकाकैकेयीमहदाहह ॥ १०॥विलोमम्:
हहदाहमयीकेकैकावासेद्ध्वृतालया ।
सासदाननकामेराभामाकोपदवानता ॥ १०॥वरमानदसत्यासह्रीतपित्रादरादहो ।
भास्वरस्थिरधीरोपहारोरावनगाम्यसौ ॥ ११॥विलोमम्:
सौम्यगानवरारोहापरोधीरस्स्थिरस्वभाः ।
होदरादत्रापितह्रीसत्यासदनमारवा ॥ ११॥यानयानघधीतादा रसायास्तनयादवे ।
सागताहिवियाताह्रीसतापानकिलोनभा ॥ १२॥विलोमम्:
भानलोकिनपातासह्रीतायाविहितागसा ।
वेदयानस्तयासारदाताधीघनयानया ॥ १२॥रागिराधुतिगर्वादारदाहोमहसाहह ।
यानगातभरद्वाजमायासीदमगाहिनः ॥ १३॥विलोमम्:
नोहिगामदसीयामाजद्वारभतगानया ।
हह साहमहोदारदार्वागतिधुरागिरा ॥ १३॥यातुराजिदभाभारं द्यां वमारुतगन्धगम् ।
सोगमारपदं यक्षतुंगाभोनघयात्रया ॥ १४॥विलोमम्:
यात्रयाघनभोगातुं क्षयदं परमागसः ।
गन्धगंतरुमावद्यं रंभाभादजिरा तु या ॥ १४॥दण्डकां प्रदमोराजाल्याहतामयकारिहा ।
ससमानवतानेनोभोग्याभोनतदासन ॥ १५॥विलोमम्:
नसदातनभोग्याभो नोनेतावनमास सः ।
हारिकायमताहल्याजारामोदप्रकाण्डदम् ॥ १५॥सोरमारदनज्ञानोवेदेराकण्ठकुंभजम् ।
तं द्रुसारपटोनागानानादोषविराधहा ॥ १६॥विलोमम्:
हाधराविषदोनानागानाटोपरसाद्रुतम् ।
जम्भकुण्ठकरादेवेनोज्ञानदरमारसः ॥ १६॥सागमाकरपाताहाकंकेनावनतोहिसः ।
न समानर्दमारामालंकाराजस्वसा रतम् ॥ १७ विलोमम्:
तं रसास्वजराकालंमारामार्दनमासन ।
सहितोनवनाकेकं हातापारकमागसा ॥ १७॥तां स गोरमदोश्रीदो विग्रामसदरोतत ।
वैरमासपलाहारा विनासा रविवंशके ॥ १८॥विलोमम्:
केशवं विरसानाविराहालापसमारवैः ।
ततरोदसमग्राविदोश्रीदोमरगोसताम् ॥ १८॥गोद्युगोमस्वमायोभूदश्रीगखरसेनया ।
सहसाहवधारोविकलोराजदरातिहा ॥ १९॥विलोमम्:
हातिरादजरालोकविरोधावहसाहस ।
यानसेरखगश्रीद भूयोमास्वमगोद्युगः ॥ १९॥हतपापचयेहेयो लंकेशोयमसारधीः ।
राजिराविरतेरापोहाहाहंग्रहमारघः ॥ २०॥विलोमम्:
घोरमाहग्रहंहाहापोरातेरविराजिराः ।
धीरसामयशोकेलं यो हेये च पपात ह ॥ २०॥ताटकेयलवादेनोहारीहारिगिरासमः ।हासहायजनासीतानाप्तेनादमनाभुवि  ॥ २१॥विलोमम्:
विभुनामदनाप्तेनातासीनाजयहासहा ।
ससरागिरिहारीहानोदेवालयकेटता ॥ २१॥भारमाकुदशाकेनाशराधीकुहकेनहा ।
चारुधीवनपालोक्या वैदेहीमहिताहृता ॥ २२॥विलोमम्:
ताहृताहिमहीदेव्यैक्यालोपानवधीरुचा ।
हानकेहकुधीराशानाकेशादकुमारभाः ॥ २२॥हारितोयदभोरामावियोगेनघवायुजः ।
तंरुमामहितोपेतामोदोसारज्ञरामयः ॥ २३॥विलोमम्:
योमराज्ञरसादोमोतापेतोहिममारुतम् ।
जोयुवाघनगेयोविमाराभोदयतोरिहा ॥ २३॥भानुभानुतभावामासदामोदपरोहतं ।
तंहतामरसाभक्षोतिराताकृतवासविम् ॥ २४॥विलोमम्:
विंसवातकृतारातिक्षोभासारमताहतं ।
तं हरोपदमोदासमावाभातनुभानुभाः ॥ २४॥हंसजारुद्धबलजापरोदारसुभाजिनि ।
राजिरावणरक्षोरविघातायरमारयम् ॥ २५॥विलोमम्:
यं रमारयताघाविरक्षोरणवराजिरा ।
निजभासुरदारोपजालबद्धरुजासहम् ॥ २५॥सागरातिगमाभातिनाकेशोसुरमासहः ।
तंसमारुतजंगोप्ताभादासाद्यगतोगजम् ॥ २६॥विलोमम्:
जंगतोगद्यसादाभाप्तागोजंतरुमासतं ।
हस्समारसुशोकेनातिभामागतिरागसा ॥ २६॥वीरवानरसेनस्य त्राताभादवता हि सः ।
तोयधावरिगोयादस्ययतोनवसेतुना ॥ २७॥विलोमम्
नातुसेवनतोयस्यदयागोरिवधायतः ।
सहितावदभातात्रास्यनसेरनवारवी ॥ २७॥हारिसाहसलंकेनासुभेदीमहितोहिसः ।
चारुभूतनुजोरामोरमाराधयदार्तिहा ॥ २८॥विलोमम्
हार्तिदायधरामारमोराजोनुतभूरुचा ।
सहितोहिमदीभेसुनाकेलंसहसारिहा ॥ २८॥नालिकेरसुभाकारागारासौसुरसापिका ।
रावणारिक्षमेरापूराभेजे हि ननामुना ॥ २९॥विलोमम्:
नामुनानहिजेभेरापूरामेक्षरिणावरा ।
कापिसारसुसौरागाराकाभासुरकेलिना ॥ २९॥साग्र्यतामरसागारामक्षामाघनभारगौः ॥
निजदेपरजित्यास श्रीरामे सुगराजभा ॥ ३०॥विलोमम्:
भाजरागसुमेराश्रीसत्याजिरपदेजनि ।स
गौरभानघमाक्षामरागासारमताग्र्यसा ॥ ३०॥॥ इति श्रीवेङ्कटाध्वरि कृतं श्री  ।।कृपया अपना थोड़ा सा कीमती वक्त निकाले और उपरोक्त श्लोको को गौर से अवलोकन करें की दुनिया में कहीं भी ऐसा नही पाया गया ग्रंथ है ।शत् शत् प्रणाम ऐसे रचनाकार को।
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