tag:blogger.com,1999:blog-69635449989043636252024-03-05T22:35:54.137-08:00SANSKRITiksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.comBlogger222125tag:blogger.com,1999:blog-6963544998904363625.post-89791820362152922332016-11-14T04:50:00.001-08:002016-11-14T04:50:42.443-08:00Chandra Ashtakam<div dir="ltr" style="text-align: left;" trbidi="on">
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कृष्णचन्द्र चन्द्रकृष्ण शङ्करस्य केशभूष। कृष्णवंशमूलभूत कृष्णनेत्रशीतकार॥१॥</div>
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प्रेमिकासुबोधचन्द्र राधिकाप्रियेश देव। शीतकृन्मनोविलास शोभसेऽत्र पूर्णिमेश॥२॥</div>
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सर्वदेवशीर्षराड्ढि सूर्यदीप्तिदीप्यमान। वेदवाक्षु कीर्त्तिताभ सागरस्य पुत्त्ररूप॥३॥</div>
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अत्रिनेत्रसम्भवाद्धि देवताऽपि देहिताऽसि। दीर्घकालजीविताय सर्वमानवास्यनिष्ठ॥४॥</div>
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दैनिके हि जीवने च सर्वतोषहेतुभूत। ब्रह्ममानसाद्धि जात मानसाधिदेवरूप॥५॥</div>
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ओषधीश तारकेश रात्रिदेव चन्दिरोऽसि। रोहिणीश कान्त सिप्र यज्वनाम्पते च सोम॥६॥</div>
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श्वेतवाहनाधिरूढ सिन्धुतोषणे प्रवीण। शुभ्ररश्मिनाथ पक्षकृद्धि कौमुदीकरोऽसि॥७॥</div>
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तुङ्गिपर्व्वधीप विश्वपाल शुभ्रघोटरूढ। पूर्णिमा च पूर्णता हि याति ते जगद्धिताय॥८॥</div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-40854032971205798032016-11-03T02:40:00.000-07:002016-11-03T02:40:52.860-07:00Variation in Reading<div dir="ltr" style="text-align: left;" trbidi="on">
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As far as 'mantra' (Vedic, tantric, bIjAkshar etc.) is concerned there should not be any change in letters or even in svara. Because change of svara change the meaning. For example, in यथेन्द्रशत्रुर्वर्धस्व svara has been wrongly pronounced, so the negative has happened. In tantric mantra or BijAkshara also there should not be any change even a minute change. </div>
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However, in common language (laukika bhasha) there is no such restriction. As far as possible one must try to recite without variations. In olden days, even svara etc., were in practice in laukika samkrita also. Gradually they are disappeared and not in use now except 'hrasva' and 'dirgha' ('pluta' is also in use rarely).</div>
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Some shlokas have 'mantras' being hidden in shlokas. Such shlokas are to be recited as got from the elders as 'upadesha'. Some believe that mantras hidden in shlokas are to be recited as it is written by the writer. However, the purpose of writing shlokas interwoven with mantras is to enable all the persons who are deprived of reciting mantrs. Hence, the writers of such shlokas generally take care that even if slight variation is there, it would not affect the mantra or the reciter adversely.</div>
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For example, Ramayana is considered as the representation of 'gayatri mantra' (representing each letter with one thousand shlokas). In such works, the variations would not affect as long as the meaning remains unchanged entirely against the spirit of context and meaning.</div>
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However, in such situation and also in the case of mantras as well as such 'upadesha granthas' (the texts that are to be got from a teacher or elder who got it through a tradition), the 'uadeshaka' (who imparts mantras or texts) is treated as an authority. As Ramayana being one of the texts to be got from a teacher or upadeshaka duly observing the laid down formalities, the version as of the text as it is got from is considered as 'prAmANika'. However, for the purpose research one is free to study the variations of readings as the purpose is neither sacred nor parAyaNa. </div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-31092253904127918942016-11-02T22:22:00.004-07:002016-11-02T22:22:17.783-07:00Digambara<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">Digambara. 1) Among the substances
‘dig’ (direction) and ‘ambaram’ (either) are two substances that could not be
perceived. To perceive that one needs special eyes and concentration. So
symbolically to have darshan of ‘shiva’ one has to be with the power of eyes.
Hence, ‘digambara’ is a symbolic name to ‘shiva’ meaning one who could be
perceived within himself/herself. 2) दिशति इति दिग् (दिश अतिसर्जने), अम्ब शब्दे
स्वर्थे औणादिकः र-प्रत्ययः। So we get दिग्+अम्बर=दिगम्बरः। Meaning one who
teaches through words (sounds/mantras) is called ‘digambara’. 3) दिग् एव अम्बरं
यस्य सः=दिगम्बरः। one who has दिग् direction as cloth. Meaning not ‘naked’ but ‘formless’.
Suggesting that the ‘formless’ is to be obtained by the ‘jivas’ who have forms.
4) The root दिश् also means त्यागः। Thus, we get the meaning ‘jivas has to
renounce their ‘aham’ and to engage themselves in chanting ‘shabda’ (mantra).
5) Digambara is the source of ‘advaitic’ concept. ‘Hallow’ towards which one
has to move leaving all belongings i.e. ‘aham’, ‘mama’ etc. Neither ‘I’ is true
nor ‘world’ is true, everything has no forms and diffuse in a formless. This ‘advaitic’
concept is symbolized by the word ‘digambara’. <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">Thus, we can construe many meanings
for the word ‘digambara’.<o:p></o:p></span></div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com4tag:blogger.com,1999:blog-6963544998904363625.post-83441855109913354602016-11-02T10:28:00.003-07:002016-11-02T10:28:41.095-07:00शिवः - Meaning<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">शिवः। Let us see the process of
derivation of this word. There are several definition of the word शिवः। 1) शिवं
मङ्गळमछ अस्ति अस्य इति शिवः, meaning one who has welfare, (or bliss or
happiness). It could be interpreted as “as He has bliss, He gives
bliss/happiness to us”. 2) श्यति अशुभम इति शिवः, meaning one who removes inauspicious/evil/misfortune.
3) शेरते अवतिष्ठन्ते अस्मिन् (सर्वे गुणाः/अणिमादिसिद्धयः वा) इति शिवः meaning ‘in
whom all the qualities remain or the eight Siddhis such as ‘aNimA’. Thus, we
have discussed the etymology of the शिवः as a whole.<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">There are etymologies that concentrate
on each letter of the शिवः, i.e. शि and व। 1) शि is considered as a word though
there one letter (consonant + vowel). This word शि is derived from the root शिञ्
निशाने (meaning sharpening). So शिः means one who sharpens (our
knowledge/intelligence etc.). The next letter वः is derived from the root वा गति-गन्धन-सुख-सेवनेषु
meaning to move, to spread, to be happy and to serve. So वः means one who moves
or spreads or is happy (and makes others happy) or serves. Comning these two
words शिः and वहः we will get शिवः meaning one who sharpens our knowledge
thereby makes us to move towards Him. 2) Another explanation to वकारः is it represents ‘air’ one of the five
natural elements. (न, म, शि, व and य represent ‘earth’, ‘water’, ‘fire’, ‘air’
and ‘either’ respectively). So वकार in शिव
has special connotation representing ‘air’ thereby the five letters
represent ‘पञ्चीकरणप्रक्रिया’ (causing anything with the mixer of five
elements0 suggesting that शिव is the creator of this world. Thus we get the
meaning that शिवः is the master (kartA) of सृष्टि and लय । 3) शिव represents ‘शक्ति’
and ‘शिव’, thus the letter शि stands for ‘शक्ति’ and the letter व stands for ‘शिव’
himself as explained in agama scriptures. 4) In Agama scriptures, each letter
in शिवः represents ‘बीजाक्षर’ that create power of positive vibration and this
cannot be shown as etymology as it is based on self-experiement and experience.
5) शि stands for परब्रह्म and va stands for जीव, thus making the word शिव
represents ‘ultimate soul’ and ‘soul (self). <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">There are a number of such
explanation based on philosophical terms such as शिव represents ‘परमानन्द’ the
ultimate bliss etc. Thus in the word शिव or in the mantra ‘namaH shivAya’, each
letter has secret meaning in it. Few derivations/etymology have been shown
here.<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">********* <o:p></o:p></span></div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com2tag:blogger.com,1999:blog-6963544998904363625.post-78760870897037085702016-10-22T10:41:00.000-07:002016-10-22T10:41:08.929-07:00प्रगल्भः<div dir="ltr" style="text-align: left;" trbidi="on">
Let us see what is the meaning of प्रगल्भ। This word is derived from the root गल्भ धार्ष्ट्ये (धृष्टत्वे वा). प्रगल्भः=धृष्टः, साहसी, आत्मविश्वासी, निर्लज्जः, प्रतिभायुक्तः इत्यखदिः अर्थः। So this word has both positive and negative connotations. However, प्रगल्भ is mostly used in positive meaning in literature. For example see the following:<br />
Shankara in his Bhashya on Chandogya explains "तथेति ह समुपविविशुः स ह प्रवाहणो जैवलिरुवाच भगवन्तावग्रे वदतां ब्राह्मणयोर्वदतोर्वाचँ श्रोष्यामीति" (C.U.3.2) as "तथेत्युक्त्वा ते समुपविविशुः ह उपविष्टवन्तः किल। तत्र राज्ञः प्रागल्भ्योपपत्तेः स ह प्रवाहणो जैवलिरुवाच". Here, the word प्रागल्भ्य is used to mean प्रतिभा।<br />
In another place in the same Bhashya Shankara writes "तेजः शरीरस्था दीप्तिः उज्ज्वलत्वं प्रागल्भ्यं वा, ब्रह्मवर्चसं वृत्तस्वाध्यायनिमित्तं तेजः" . Here it is used to mean तेजः or उज्ज्वलत्वम्।<br />
Vidyakara in his work Subhashitaratnakosha uses this word in a different meaning. "दृष्टिः शैशवमण्डना प्रतिकलं प्रागल्भ्यम् अभ्यस्यते पूर्वाकारम् उरस् तथापि कुचयोः शोभां नवाम् ईहते" . Here it is used to mean सौन्दर्य or चमत्कार or प्रौढि।<br />
In Natyashastrs it is defined as<br />
प्रयोगनिस्साध्वसता प्रागल्भ्यं समुदाहृतम् । औदार्यं प्रश्रयः प्रोक्तः सर्वावस्थानुगो बुधैः ।।<br />
To mean boldness or scholarship in usage. However, here it is used as technical term in Alankarashastrs.<br />
In Sringaraprakasha, प्रागल्भ्यं is defined as "प्रयोगनिस्साध्वसता प्रागल्भ्यम्"। Meaning " boldness in usage". In the same meaning it is used in many places such as "चादूक्तिषु प्रागल्भ्यम्"।<br />
In Agnipurana<br />
"शास्त्रं प्रज्ञा धृतिर्द्दाक्ष्यं प्रागल्भ्यं धारयिष्णुता । उत्साहो वाग्मितौदार्य्यमापत्कालसहिष्णुता ॥<br />
प्रभावः शुचिता मैत्री त्यागः सत्यं कृतज्ञता ।<br />
कुलं शीलं दमश्चेति गुणाः सम्पत्तिहेतवः ॥ (237-4,5), it is used to mean "strong in usage or चमत्कार or प्रतिभा".<br />
In Bhagavata (10-42-22)<br />
तयोस्तदद्भुतं वीर्यं निशाम्य पुरवासिनः ।<br />
तेजः प्रागल्भ्यं रूपं च मेनिरे विबुधोत्तमौ।। also, the word is found. Here, it is used to mean सौन्दर्य (handsome or beautiful).<br />
In Dasharupaka, it is explained as a technical term as "अथ प्रागल्भ्यम्—<br />
निःसाध्वसत्वं प्रागल्भ्यं, मनःक्षोभपूर्वकोऽङ्गसादः=साध्वसम् , तदभावः प्रागल्भ्यम्" which is explained above as "expertise in usage".<br />
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See what V.S.Apte compiled in his dictionary under this word "prāgalbhyam प्रागल्भ्यम् 1 Boldness, confidence; निःसाध्वसत्वं प्रागल्भ्यम् S. D. -2 Pride, arrogance. -3 Proficiency, skill. -4 Development, greatness, maturity; बुद्धिप्रागल्भ्य, तमः- प्रागल्भ्य &c. -5 Manifestation, appearance; अवाप्तः प्रागल्भ्यं परिणतरुचः शैलतनये K. P.1. 'which has appeared'. -6 Eloquence; प्रागल्भ्यहीनस्य नरस्य विद्या शस्त्रं यथा कापुरुषस्य हस्ते (where प्रा˚ may mean 'boldness' also); प्रागल्भ्य- मधिकमाप्तुं वाणी बाणो बभूवेति Subhaṣ.; प्रागल्भ्यमभ्यस्तगुणा च वाणी Māl.3.11. -7 Pomp, rank. -8 Resoluteness, determination. -9 Impudence. -Comp. -बुद्धिः boldness of judgment". These are the meanings he was uotes with evidences.<br />
Svami Dayananda while explaining the Rik "रातहव्यस्य सुष्टुतिं दधृक्स्तोमैर्मनामहे" (5-66-3) gives meaning of दधृक्=प्रागल्भ्यम्। meaning "strong or bold".<br />
निःशङ्कत्वं प्रयोगेषु प्रागल्भ्यं परिकीर्त्यते । is the definition given in Rasarnavasudhakara (र.सु.क. १.३३६).<br />
In Mahanirvanatantram, it is used in negative sense "प्रागल्भ्यं प्रौढवादञ्च साम्याचारं विवर्जयेत्" meaning "arrogance" here. Here, the commentator explains "प्रागल्भ्यम् as धार्ष्ट्यम्"।<br />
Kshemendra in his Kalavilasa enumerates प्रागल्भ्य as one quality among seventeen qualities of प्रभावः as<br />
तेजः सत्त्वं बुद्धिर्व्यवसायो नीतिरिङ्गितज्ञानम्।<br />
प्रागल्भ्यं सुसहायः कृतज्ञता<br />
मन्त्ररक्षणं त्यागः ||<br />
अनुरागः प्रतिपत्तिर्मित्रार्जन-<br />
मानृशंस्यमस्तम्भः |<br />
आश्रितजनवात्सल्यं<br />
सप्तदशकलाः प्रभावस्य।। (10-9,10)।<br />
Thus the words "प्रगल्भः, प्रगल्भता, प्रागल्भ्यम्" are used both in positive and negative senses to mean "bold or strong or intelligence or shining or creativity or genius or arrogance" etc. These meaning are got by the root गल्भ in association with the prefix प्र।।<br />
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com1tag:blogger.com,1999:blog-6963544998904363625.post-42555460995340243872016-10-11T07:47:00.002-07:002016-10-11T07:47:50.179-07:00लक्ष्मीस्तुतिः/Lakshmi Stuti<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "Arial Unicode MS", sans-serif; font-size: 14pt;">(Written one Stuti each Day during Navaratra)</span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">देवीं
त्वां शरणागतोऽस्मि शुभदां श्रीविष्णुचित्ताश्रितां<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">भक्ताभीष्टफलप्रदां
च करुणामूर्तिं प्रियां वैष्णवीम्।<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">यादिर्लोकसिसृक्षया
भगवती लीलां तनोत्यद्भुतां<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">सा
नो नित्यमपाकरोतु दुरितं सन्दापयन्ती सुधाम्॥१॥<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">O
Lakshmi I take shelter at your feet. You are the giver of welfare. You You
adorn the chest of Vishnu. You give all fruits wished by devotees. You are the
personification of mercy. Beloved to Vishnu. You are the source and sportively
create this world. Let Goddess Lakshmi remove our sins and give us all wealth.
(Salute to Adi Lakshmi).<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">ऐश्वर्यं
भुवने धनाधिपतितां सर्वोत्तमं भूषणं<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">माणिक्यं
भवनेषु सर्वसुविधां कैङ्कर्यवित्ताञ्जनान्।<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">पत्नीं
भोगपरायणां सुतततिं कीर्त्तिं न याचामहे<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">त्वत्पादाम्बुजसेवनं
महदिदं वीरैश्वरं यच्छतात्॥२॥<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">We
do not beg you the worldly wealth, Master of wealth, the best ornaments, jewels
and pearls, all facilities in our home, servants good at service,
pleasure-minded wife, children, and fame. Give us the opportunity to serve you at
feet which is the best wealth. (Salute to Aishvarya Lakshmi)<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">वीरं
शूरपराक्रमं बहुविधं शस्त्रास्त्रसङ्क्षेपतां<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">राष्ट्रैक्याय
च सिद्धतां कलिमलं संवारणे दक्षताम्।<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">दुष्टान्
शत्रुकुलं विजित्य यशसं सङ्कल्पसिद्धिं क्रिया<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">वीरेशे
जगदीश्वरि प्रतिदिनं त्वां पूजयामो वयम्॥३॥<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">Valour,
braveness, courage, the collection of various weapons and missiles, attentive
for the unity of the Nation, ability to remove the sins of Kali, to get fame
having won the enemies and corruptive, and make our thoughts to take form. O
Veeralakshmi, Goddess of the world, we worship you daily. (Salute to Veera
Lakshmi). <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">देशो
शस्यसमृद्धिमान्भवतु नस्सौराष्ट्रनाम्ना सदा<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">सम्पन्नं
फलवृक्षवीरुधयुतं सौवीरराष्ट्रं महत्। <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">नानापर्वतनिम्नगापरिवृतं
शान्तेर्हि संरक्षकं<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">धान्येशे
कुरुतात्समं नतिततिः सम्पूजनं चार्प्यते॥४॥<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">Let
our Nation be full of growth of crops and be known as Good Nation. Let our
Nation become the Nation of Valour and be with fruits, plants and herbs. Let
she be surrounded with various mountains and rivers and the protector of peace.
O Goddess of Crops, make our Nation such. Bows and salutations are submitted at
your feet. (Salute to Dahnya Lakshmi). <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">वंशो
वृद्धिमिहाप्नुयात्सकलसन्तानश्च धर्मे रतः<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">सन्मार्गे
सुदृढः समस्तवसुधां संव्याप्य सत्ये स्थितः।<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">दैवे
पैतृकमार्षयोर्मतियुतः सङ्कल्पबद्धः श्रुता<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">वास्थाभक्तिपरायणो
लसतु मां सन्तानदात्रीं नुमः॥५॥<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">Let
our lineage grow and all children become the followers of Dharma. Let they be
firm in good path, spread over the wolrd having stood on truth. Let them honour
God, Rishis and Ancestors and with a goal. Let them have faith and devotion in
Vedas. We salute the protector of lineage. (Salute to Santana Lakshmi).<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">माङ्गल्यं
ह्यणिमादिसिद्धिवरदे पुष्टिं बलं वाचिकं<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">कालिङ्गं
प्रबलं निरोगमतुलं मोक्षञ्च नित्यं परम्।<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">हस्तीन्द्रस्य
जवेन रक्षणसमां कारुण्यधारां रमे<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">दत्त्वा
भक्तजनांश्च पालय गजश्रीर्नोऽवतात् सन्ततम्॥६॥<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">O
Giver of welfare, and the eight Siddhis such as Anima. Giver of support,
strength, speech, power as elephant, good health, incomparable and eternal
liberation. The spring of mercy as you shown in the case of protecting
Gajendra. Having given all these, O Gaja Lakshmi protect the devotees always.
(Salute to Gaja Lakshmi).<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="background: white; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="color: #212121; font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-fareast-language: EN-IN;">विद्यां देहि परापरेति सततं त्वन्नामकीर्तिं
मुदा <o:p></o:p></span></div>
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<span style="color: #212121; font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-fareast-language: EN-IN;">जिह्वा मे तनुते शुभां च कलुषं निर्मूलमुत्पाटयेः।<o:p></o:p></span></div>
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<span style="color: #212121; font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-fareast-language: EN-IN;">बुद्धिः स्यादुपकारिणी परजनान्सत्कर्तुकामा
भृशं <o:p></o:p></span></div>
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<span style="color: #212121; font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-fareast-language: EN-IN;">सन्मार्गे मुहिरं प्रवर्तय दये मन्त्रादिमे
मादिमे॥७॥<o:p></o:p></span></div>
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<span style="color: #212121; font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-fareast-language: EN-IN;">Give us Para and Apara vidyas. Always my tongue utters your name with
happiness. Remove our sins from the roots. Let my inteeligence be for help and
always engage in the welfare of others. O Mercy, O Source of sources of
Mantras, lead me this fool in the right path. (Salute to Vidya Lakshmi). <o:p></o:p></span></div>
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<span style="color: #212121; font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-fareast-language: EN-IN;"><br /></span></div>
<div class="MsoNormal" style="background: white; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="color: #212121; font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-fareast-language: EN-IN;">लोके नेच्छति मे मनो विजयतां शास्त्रार्थबुद्धिं
न वा <o:p></o:p></span></div>
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<span style="color: #212121; font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-fareast-language: EN-IN;">सर्वैश्वर्यमवाप्तुमीहितमहो नास्तीह सत्यं
कृपे।<o:p></o:p></span></div>
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<span style="color: #212121; font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-fareast-language: EN-IN;">जित्या वर्तत एकमेव सुबला सर्वेन्द्रियाणां
जयो <o:p></o:p></span></div>
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<span style="color: #212121; font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-fareast-language: EN-IN;">जेत्रीं त्वां विजये भजेऽहमवतात् सर्वार्थसिद्धिप्रदे॥८॥<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="color: #212121; font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-fareast-language: EN-IN;">My mind does not wish victory or
debate in Shastras. Neither to get all the wealth, this is true O Mercy! Only
one wish for victory is in me that is to win over these Five Indriyas. O
Victorious, O Victory, O the Giver of all wealth, I bow you and you protect me.
(Salutr to Vijaya Lakshmi).<o:p></o:p></span></div>
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<span style="color: #212121; font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-fareast-language: EN-IN;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">वक्षःपीठनिवासिनी
करुणया नेत्रायते हस्तकौ <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">दाने
भक्तजनानुकूलकरणे हार्दं स्पृशत्यद्भुतम्।<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">विष्णोः
पादविभूषणा प्रणयिनां मोक्षाभिलाषप्रदा <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">नावीन्यं
भजते सुधारसदृशा रक्षेत्समां निश्चलाम्॥९॥<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">O
the dweller in the chest of Vishnu, your eyes become mercy, your hands become
donation when making donation, you touch our heart in making favours to
devotees. O jewel of the feet of Vishnu and giver of Moksha to devotees. You
look freash and with your nector-like eyes protect the whole world. (Salute to
Karunya Lakshmi).<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">आद्या
मा धन-वीर-धान्य-महिता सन्तान-भद्रेशिता <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">विद्याश्री-र्विजयादिनामविदिता
नारायणीत्याख्यया।<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">श्रीर्भूत्वा
भुवनावनप्रकरणं सन्धाय लोकान्सदा <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">धत्ते
देवपतेर्गृहाण वरदे स्तोत्रं च भक्त्यार्पितम्॥१०॥<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">Adi
Lakshmi, Dhana Lakshmi, Veera Lakshmi, Dhanya Lakshmi, Santana Lakshmi, Gaja
Lakshmi, Vidya Lakshmi, Vijaya Lakshmi, you are known with these names O
Naryani. You being Shri always protect this world. Please take this prayer submitted
with devotion by Devanathan. (Salute to all Nine Lakshmis).<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;"><br /></span></div>
<br />
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">*****<o:p></o:p></span></div>
</div>
iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-16890288841053980992016-10-08T08:53:00.003-07:002016-10-08T08:56:14.165-07:00Angry is also a Boon<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 14.0pt;">The query raised by @muralipirer made me to think of this issue. Thanks to him.</span><br />
<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 14.0pt;"><br /></span>
<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 14.0pt;">Why sometimes Gods/Goddesses
are shown or depicted angry? This question needs to be analyzed properly. In
Bhagavata, this question is answered. See the commentary on Bhagavata by
Bubodhini Commentator quoting Krishnopanishad (SB-10-106-1) “प्रलंबादीनां नित्यलीलास्थक्रोधादिरूपत्वेन
कृष्णोपनिषद्युक्तत्वात्”. Angry and other Tamasa and Rajasa qualities of
Krishna come under eternal sport of Bhagavan. Hence, those qualities are not to
be taken as the real qualities of Krishna. Further it is staed that “कामक्रोधाभिमानी
कश्चन दैत्यः । प्रलंबादय एव ह्यभिमानिनो वा । अथवा । महाशनः क्रोधरूपः कालयवनः”.
Those qualities are part of Bhagavan. However, He is not changed or influenced
by these qualities. It is said “यस्तु क्रोधादिविक्रियां प्राप्नोति स संहारको भवति,
अयं च सत्त्वरजस्तमोगुणातीतः अत एव नास्य कापि विक्रिया, अतः कूटस्थोयं निरीहः”.
He would not be changed or disformed by these qualities, because he is beyond
the three qualities Sattva, Rajas, and Tamas. He is an unchangeable Supreme
Soul. “कामक्रोधादयो दैत्या इति कृष्णोपनिषदः नित्यक्रीडास्थाः”. <o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 14.0pt;">The commentator in
Bubodhini says “तत्राह रोषसमन्यित इति, रोषेण सम्यगन्वितः, यथा तदीयोशो दुष्टो भगवति
सम्बद्धो न भवति यथा वा स सर्वोप्यंशो दग्धो भवति, भगवान् सर्वसमन्वित इति क्रोधसमन्वितत्वेपि
न दोष, समं रोषसमन्वित इत्युक्तं, सर्वात्मकत्वात् नासङ्गत्वक्षतिः न तु तस्या मारणार्थं
रोषोऽपेक्ष्यते, वीर्यस्योक्तत्वात्स्तनद्वारापि प्राणपानं न विरुध्यते, साधनफलरूपा
तदीया क्रिया नाशितेति ज्ञापयितुं कराभ्यामित्युक्तम्”. He is associated with
angry but would not affect by angry. Bhagavan does not require angry to kill or
teach someone. So the commentator Viraghavaacharya says, “क्रोधोऽपि देवस्य वरेण
तुल्यः” इत्युक्तिमाश्रित्य लोकदृष्टौ निग्रहोऽपि फलदोऽहुनुग्रह एवेति भावः” Even
angry is also equal to a boon.It may look like “killing” or “punishing” in our
perception but in fact that is also a reward or blessing. That is said in
Pandavagita (10) as “ये ये हताश्चक्रधरेण राजंत्रैलोक्यनाथेन जनार्दनेन । ते ते गता
विष्णुपुरीं नरेन्द्र! क्रोधोपि देवस्य वरेण तुल्यः” Whoever were killed by the
holder of Chakra and the God of three worlds attained the place of Vishnu, so
the angry also is equal to a boon. Whatever angry or seems to be angry are in
fact blessings. “क्रोधोऽपि क्रोधत्वेन प्रतीयमानोऽपी अनुग्रह एव सम्मतः”. The
commentator Sanatana Goswami says in his commentary Vaishnavatoshini “निग्रहस्याप्यनुग्रहविशेषत्वं
क्रोधस्यापि परमप्रसादे एव पर्यवसानात्”. Meaning punishing or angry have the end
of blessing of extreme mercy. <o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 14.0pt;">It is quoted in
Bhavarthadipika a commentary on Bhagavata as “कामं क्रोधं भयं स्नेहमैक्यं सौहृदमेव
च । नित्यं हरौ विदधतो यान्ति तन्मयतां हि ते ॥ येन केनाप्युगायेन मनः कृष्णे निवेशयेत्”
Whatever way express your devotion, they will attain the Suprewme Brahman. In
whaever way try to keep your mind in Krishna is the essence. <o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 14.0pt;">Further, it is said that
Bhagavan does not have angry at all, as He is a pure nature and Ultimate
Reality is the soul of all, and the doer of all actions, how can He have angry?
Angry is the resultant factor of Rajas and Tamas which were not at all in
Bhagavan, hence, He cannot be associated with angry. Whatever, we see or
experience as angry in Bhagavan is the sport of the Supreme Ulmighty. See the
commentary of Balabidhini on Bhagavatam. तत्र प्रथमं भगवतः क्रोधे हेतुर्नास्तीत्याह
विशुद्धसत्त्वमिति, परमार्थतस्तु सर्वात्मा सर्वकर्ता सर्वप्रेरकोतः क्रोधः सम्भावित
एव न, आविर्भावप्रकारेणापि लीलापि क्रोधे हेतुर्नारतीत्युच्यते, तत्र क्रोधे रजस्तमसी
हेतू ते त्वयि न स्त इत्याह विशुद्धसत्त्वं तत्त्वं धामेति। So desire or love is
in the form of Gopikas, angry is in the form of Chaidyas and fear is in the
form of Kamsa. “तस्मात्त्वया सामान्यतस्तावदेष सिद्धान्तोऽवधार्य्यतामित्याह, कामं
गोपीजनादयः क्रोधं द्वेषं चैद्यादयः भयं कंसादयः”। And love and affection are
Nanda etc., union in the form of Atmmaram, friendship in the form of Pandavas.
So they all attain Him keeping their own method of Upasana. “स्नेहं वात्सल्यं नन्दादयः
ऐक्यम् आत्मारामाः सौहृदं वृष्णिपाण्डवादयः नित्यं विदधत इत्यधुनापि ते ते तं तं भावं
कुर्वन्तस्तन्मयतां यान्तीति तासां तासां लीलानां नित्यत्वं ज्ञापयति तन्मयतां गोप्यादयस्तदासक्ततां
यथा स्त्रीमयः कामुक इति अन्ये सायुज्यम्”। <o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 14.0pt;">Veda says “anavadyatma”
that means “one who is without desire, angry etc.”। “अनवद्यात्मेति । अनवद्य कामक्रोधादिदोषरहितः
आत्मा यस्य”। <o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 14.0pt;">So with these analyses of
qualities of Bhagavan Krishna, we can conclude that Bhagavan is without all
these qualities. However, we with triguna have these qualities and export those
qualities on Bhagavan. For Bhagavan He is without any dis-qualities as he is
only विशुद्धसत्त्व. As essence we can क़ुओते “यो यथा मां प्रपद्यन्ते” from Gita.<o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 14.0pt;">********<o:p></o:p></span></div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-7203916405763057682016-10-08T07:33:00.003-07:002016-10-08T11:17:37.754-07:00क्त-प्रत्ययः<div dir="ltr" style="text-align: left;" trbidi="on">
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क्त-प्रत्ययस्य नियमाः</div>
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१) सुबन्तम् अनुसृत्य क्त-प्रत्ययान्तं रूपं भवति। कर्मणि प्रयोगे - कर्ता तृतीयाविभक्तौ भवति, कर्म प्रथमाविभक्तौ भवति, क्तप्रत्ययान्तं पदं कर्मपदस्य विभक्तिं वचनं च आश्रित्य भवति यथा - छात्रेण पाठः पठितः, छात्रेण लता दृष्टा, छात्रेण फलं खादितम्।</div>
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२) भाववाच्ये (अकर्मकधातुः चेत्) क्त-प्रत्ययान्तं पदं सर्वदा प्रथमाविभक्तौ एकवचने एव भवति । यथा - छात्रेण हसितं (हस-धातुः अकर्मकः), छात्रेण क्रीडितं (क्रीड-धातुः अकर्मकः), छात्रेण जल्पितम् (जल्प-धातुः अकर्मकः)। सूत्रम् - नपुंसके भावे क्तः (३-३-११४)</div>
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३) कर्तरि अपि कुत्रचित् क्त-प्रत्ययान्तं रूपं भवति । तत्र नियमाः - अ) गतिः इत्यर्थे प्रयुज्यमानाः धातवः, आ) सकर्मकधातूनां कर्मणः आवश्यकता यत्र न विद्यते, इ) श्लिष्, शीङ्, स्था, आस्, वस, जन्, रुह्, जॄ इति धातवः अपि कर्तरि क्त-प्रत्ययान्ताः भवन्ति (सूत्रम् - गत्यर्थाकर्मकश्लिषशीङ्स्थासवजनरुहजीर्यतिभ्यश्च (३-४-७२)। यथा - अहं गृहं गतः, छात्रः गृहम् आगतः, छात्रः (यमुनाम्) अवतीर्णः, पत्नीम् आश्लिष्टः पतिः, विष्णुः सर्पम् अधिशयितः, छात्रः हरिम् उपासितः, छात्रः स्थितः, छात्रः ग्रामम् उषितः, पुत्रः जातः, छात्रः वृक्षम् आरूढः, शरीरं जीर्णम्।</div>
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४) क्त-प्रत्ययान्तं रूपं सामान्यतया भूतकालः इत्यर्थे एव भवति। परन्तु केषाञ्चन धातूनां वर्तमानकालः इत्यर्थे अपि क्त-प्रत्ययान्तं रूपं भवति । ते धातवः यथा - ञिमिदा स्नेहने - मिन्नः, ञिक्ष्विदा - क्ष्विण्णः, ञिधृषा - धृष्टः (स् ऊत्रम् - ञीतः क्तः ३-२-१८७), मतिः, बुद्धिः, पूजा इत्यर्थेषु विद्यमानाः धातवः अपि क्त-प्रत्ययान्ताः वर्तमानकाले भवन्ति, यथा - राज्ञां मतः, बुद्धः, इष्टः, पूजितः, अर्चितः (सूत्रम् - मतिबुद्धिपूजार्थेभ्यश्च (३-२-१८८)। एतदतिरिच्य शीलितः, रक्षितः, क्षान्तः, आक्रुष्टः, जुष्टः, हृष्टः, तुष्टः, कान्तः, संयतः, उद्यतः, अमृतः, सुप्तः, शयितः, आशितः, लिप्तः, तृप्तः इत्येतानि अपि वर्तमानकालार्थे क्त-प्रत्ययान्तरूपाणि। (प्रमाणम् - महाभाष्यकारस्य श्लोकः (३-२-१८८) - </div>
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शीलितो रक्षितः क्षान्त आक्रुष्टो इत्यपि ।</div>
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रुष्टश्च रुषितश्चोभावभिव्याहृत इत्यपि ॥</div>
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हृष्टतुष्टौ तथा कान्तस्थथोभौ साम्यतोद्यतौ ॥</div>
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कष्टं भविष्यतीत्याहुरमृतः पूर्ववत्स्मृतः ॥</div>
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अत्र कष्टम् (कष हिंसायाम् इति धातुः) इति केवलं भविष्यत्कालार्थे, अन्यत् सर्वं वर्तमानकालार्थे एव॥</div>
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********</div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com1tag:blogger.com,1999:blog-6963544998904363625.post-45054063873841726862016-10-04T01:57:00.003-07:002016-10-04T01:57:39.899-07:00परि+करोति किं रूपम्?<div dir="ltr" style="text-align: left;" trbidi="on">
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परि+करोति किं रूपम्? इति विचार्यते। <span style="font-family: "Arial Unicode MS", sans-serif; font-size: 14pt; text-align: justify;">परि+करोति
किं रूपम्? इति विचार्यते। If the root कृ preceded by prefixes सम्, परि, and उप (सम्पर्युपेभ्यः
करोतौ भूषणे ६-१-१३७), it will get additional letter स् (सुट्) before the
root कृ and after the prefix परि. So now we get परि+स्+करोति। At this stage, the
rule परिनिविभ्यः सेवसितसयसिवुसहसुट्स्तुस्वञ्जाम् (८-३-७०) is applied,
under which the letter स् is replaced by the letter ष्। Now we get परि+ष्+करोति=परिष्करोति।</span></div>
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<span style="font-family: "Arial Unicode MS", sans-serif; font-size: 14pt; text-align: justify;"><br /></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">In
लट्-लकार it is OK. But लङ् etc., what would be the form of कृ if preceded by the
prefix परि? For example if we take लङ्, the position would be परि+अ (अट्)+स् (सुट्)+कृ।
Here, परि is not immediately followed by स्, there is another letter between परि
and स् before कृ । Here another rule applies that is सिवादीनां वा अड्व्यवाये ऽपि (८-३-७१)। As per this rule परि if followed by स्, even
if there is an intervention of letter अ (अट्), the letter स् will be replaced
by the letter ष् optionally. So, we get two forms via परि+अ+ष्+करोत् and परि+अ+स्+करोत्। If you combine this as per सन्धि rule, you
will get पर्यष्करोत् and पर्यस्करोत्॥</span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"> <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">*****<o:p></o:p></span></div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-92215715841385884942016-09-29T09:46:00.001-07:002016-09-29T09:46:33.593-07:00जवनिका<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 13.0pt;">Poet
Magha in his Kavya Shishupalavadha uses this word जवनिका as “<span style="background: white;">सतां जवनिका निकामसुखिनाम्<span class="apple-converted-space">” (4.54) as quoted in SKD. Period of Magha is 7<sup>th</sup>
Century. Also VP quotes Harivamshapurana where this usage is found as “</span>रेजु</span><span style="background: white;">र्जवनिकाक्षेपैः सपक्षा इव खे नगाः”. The period
of Harivamshapurana which is treated as a supplementary to MBH is 2<sup>nd</sup>
century. And another usage of this word is found in Chatushloki (a treatise of
Vishishtadvaita) as “<span class="apple-converted-space"> </span>कान्तस्ते पुरुषोत्तम:
पणिपति: शय्यासनम् वाहनं वेदात्मा विहगेश्वरो यवनिका<span class="apple-converted-space"> </span></span><em><b><span style="font-style: normal;">माया जगन्मोहिनी</span></b></em><span class="apple-converted-space">” authored by Alavandar whose period is 10<sup>th</sup>
century. In Shivamahapurana it is found as “द्वारयागं<span class="apple-converted-space"> </span></span><em><b><span style="font-style: normal;">जवनिकां</span></b></em>परिवारबलिक्रियाम्”. Date of Shivapurana is 11<sup>th</sup>
century.. Also in Skandapurana (17<sup>th</sup> century) as “<span class="apple-converted-space"> </span>कृत्वा<span class="apple-converted-space"> </span><em><b><span style="font-style: normal;">जवनिकां</span></b></em><span class="apple-converted-space"> वृक्षं
बाणमेकं मुमोच ह</span>”. Bharatamuni uses this word in Natyashastra as “एतानि तु
बहिर्गीतान्यन्तर्यवनिकागतैः” (NS.5-11). His date is 3<sup>rd</sup> century BC. जवनं
वेगेन प्रतोरोधनम् अस्ति अस्याः इति जवन+ठन्+टाप्=जवनिका इति SKD. जु करणे ल्युट्+कन्+टाप्=जवनिका
इति VP.This is also called as जवनी. So it seems that it is in vogue since a long time and “javanikA” means one that speedily
becomes an obstruction.<o:p></o:p></span></div>
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<span style="background: white; font-family: "arial unicode ms" , "sans-serif"; font-size: 13.0pt;">******</span><span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 13.0pt;"><o:p></o:p></span></div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-23188274670854308842016-09-11T05:13:00.001-07:002016-09-11T05:13:14.068-07:00पाकयज्ञाः पञ्च<div dir="ltr" style="text-align: left;" trbidi="on">
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औपासनयज्ञः</div>
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उपास्यते इति उपासनः=गृह्यः अग्निः, तत्र भवः औपासनः। एषः प्रतिदिनं प्रातः सायं च करणीयः गृहस्थकर्तव्यहोमविशेषः। एषः होमः नित्यः नूनं कर्तव्यः एव। उक्तं च गर्गेण -</div>
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यथा स्नानं यथा सन्ध्या वेदस्याध्ययनं यथा । </div>
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तयैवौपासनं कार्य्यं न स्थितिस्तद्वियोगतः । </div>
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यो हि हित्वा विवाहाग्निं गृहस्थ इति मन्यते । </div>
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अन्नं तस्य न भोक्तव्यं वृथापाको हि स स्मृतः ।</div>
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वृथापाकस्य भुञ्जानः प्रायश्चित्तं समाचरेत् । </div>
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प्राणायामशतं कृत्वा घृतं प्राश्य विशुध्यति॥ इति।</div>
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एतेन एतस्य होमस्य महत्त्वं प्रतीयते। एतेन विना गृही प्रायश्चित्ती एव भवति। पुनश्च अग्निहोत्रस्य प्रशंसाऽपि दृश्यते । तद्यथा हारीतस्मृतौ -</div>
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नाग्निहोत्रात्परो धर्मो नाग्निहोशात्परं तपः ।</div>
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नाग्निहोत्रात् परं श्रेयो नाग्निहोत्रात् परं यशः ॥</div>
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नाग्निहोत्रात्परासिद्धिर्नाग्निहोत्रात्परा गतिः ।</div>
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नाग्निहोत्रात्परं स्थानं नाग्निहोत्रात् परं व्रतम् ॥</div>
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वैश्वदेवम्</div>
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वैश्वदेवे विश्वे देवाः (आ.गृ.सू.७-२९) इति आपस्तम्बसूत्रम्। वैश्वदेवमिति कर्मनामधेयम्। अत्र विश्वे देवाः देवता। अत्र "विश्वेभ्यो देवेभ्यः" इति सङ्कल्प्य गृहस्थेन स्वगृहे क्रियमाणः पाकयज्ञः अयम्। तं च होमं कर्त्ता पूर्व्वाभिमुखः शुचिरुपवीती कुशहस्तः कुशासनोपविष्टः कर्त्ता घृताक्तं दुग्धाक्तं तैलाक्तं जलाक्तम् अन्नम् आमान्नं वा फलं जलं वा जुहुयात् । वैश्वदेवान्नशेषमेव भुञ्जीत गृहस्थः।</div>
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पार्वणम्</div>
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इदं प्रतिपर्व अनुष्ठीयमानं पितृसम्बन्धि कर्म। "अपरपक्षे पैत्र्याणि" (आ.गृ.सू.१.७) इत्युक्तत्वात् इदं कर्म परपक्षे क्रियमाणं भवति । सामान्यतया पञ्च पर्वाणि। तनि च </div>
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चतुर्द्दश्यष्टमी चैव अमावास्याथ पूर्णिमा । </div>
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पर्व्वाण्येतानि राजेन्द्र ! रविसंक्रान्तिरेव च ॥ इति विष्णुपुराणम्।</div>
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अमावास्यां यत् क्रियते तत् पार्वणमुदाहृतम् । </div>
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क्रियते वा पर्वणि यत् तत्पार्वणमिति स्मृतिः॥ इति च पुराणवचनम्। अत एव "पार्वणहोमविधानेन करिष्ये" इति वार्षिकश्राद्धेषु सङ्कल्पः क्रियते। इदमपि गृहस्थेन अनुष्ठेयं कर्म।</div>
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अष्टका</div>
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एषः अपि पाकयज्ञविशेषः। इदमपि कर्म पितृसम्बन्धि एव। मासिश्राद्धाख्यस्य प्रकृतेः विकृतिभूतम् इदं कर्म। एअतस्य कर्मणः अनुष्ठानकालः भवति - "या माघ्याः पौर्णमास्या उपरिष्टाद्या ह्यष्टका तस्यामष्टमी ज्येष्ठया सम्पद्यते तामेकाष्टकेत्याचक्षते" (आ.गृ.सू.२१.१०) । प्रतिसंवत्सरं क्रियमाणः पितृयज्ञः। अर्थात् माघमासे कृष्णपक्षे ज्येष्ठानक्षत्रयुता अष्टमी, तस्यां कार्यम् इदं कर्म। अयुक्तायामपि ज्येष्ठायाम् अष्टम्यां कार्यमिदं कर्म।</div>
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मासिश्राद्धम्</div>
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इदं पित्र्यं कर्म मासि मासि क्रियमाणम्। इदं पार्वणहोमविधिना एव क्रियते । तस्य कालः "मासि श्राद्धस्यापरपक्षे यथोपदेशं कालाः" (आ.गृ.सू.२१.१)। अर्थात् सर्वेषु कृष्णपक्षस्य अहस्सु क्रियमाणं पैतृकं श्राद्धरूपं कर्म इदम्। अस्मिन् कर्मणि मुख्यं कार्यं ब्राह्मणभोजनम्। ते च ब्राह्मणाः कथं भवेयुः इति उच्यते "शुचीन्मन्त्रवतो योनिगोत्रमन्त्रासम्बन्धानयुग्मांस्त्र्यवराननर्थावेक्षो भोजयेत्" (आ..गृ.सू.२१.२)। अर्थात् शुद्धाः, वेदाध्ययनेन सम्पन्नाः, योन्या गोत्रेण च असम्बन्धाः, याज्ययाजकाध्येत्रध्यापयितारः, विषमसङ्ख्याकाः, न्यूनातिन्यूनं त्रयः, दृष्टप्रयोजनं न प्रतीक्षमाणाः ब्राह्मणाः भोजनीयाः। अत्र अन्नहोमः, आज्यहोमः, अन्नाभिमर्शनम् इत्यादि कार्यं एतदङ्गतया क्रियते।</div>
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सर्पबलिः</div>
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सर्पबलिः नाम इदं कर्म सर्पेभ्यः बलिदानरूपम्। एतस्य कालः विधिः च बोधायनेन उक्तौ। तद्यथा - </div>
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१. वलिहरणानुकृतिरेव सर्पबलिः २. संवत्सरे संवत्सरे षट्सु षट्सु मासेषु चतुर्षु चतुर्षु ऋतावृतौ मासि मासि वा वर्षास्वाश्रेषाषु क्रियेत ३. अपां समीपे वल्मीक्राग्रेण वा पचनम् ४. गन्धोदकैर्दूर्वोदकैश्चाभ्युक्ष्य चित्रास्सुमनसस्सम्प्रकीर्य यवपिष्टानि व्रीहिपिष्टानि श्यामाकपिष्टानि वा ऽऽज्येनेक्षुरसेन वा पक्त्वा पायसं घृतपक्वांश्च अपूपानोदनं धानास्सक्तून्करम्भान्लाजानित्युपकिरन्ति नमो अस्तु सर्पेभ्यः इति तिसृभिरनुच्छन्दसम् ५. सर्पेभ्यस्स्वाहा ऽऽश्रेषाभ्यस्स्वाहा दन्दशूकेभ्यस्स्वाहा इति त्रयस्स्वाहाकाराः ६. जीर्वरो ग्रहपतिरध्वर्युर्धृताराष्ट्र ह्ह्रावतो ब्रह्मदत्तस्तापसो होता पृथुश्रवा दूरेश्रवा उद्गाता ग्लावश्चाजगश्च प्रस्तोता प्रतिहर्ता शितिपृष्ठो मैत्रावरुणः तक्षको शालकिर्ब्राह्मणाच्छंस्युपनीतिस्तार्क्ष्यस्सदस्यश्शिखातिशिखौ नेष्टापोतारौ वारुणो होता ऽच्छावाकश्चक्रः पिशङ्ग आग्नीध्रश्चाहिरो महेयस्सुब्रह्मण्यो ऽर्बुदो ग्रावस्तुत्साण्ड उन्नेता पशगो ध्रुवगोपः कौस्तुको धुरिमेजयश्च जनमेजयश्चे त्येतैरेव नामधेयैः समीची नामासि प्राची दिकिति षड्भिः पर्या यैः हेतयो नाम स्थ तेषां वः पुरो गृहाः इति षड्भिः इदं सर्पेभ्यो हविरस्तु जुष्टमिति चोपस्थानम् ७. त्रिवृता ऽन्नेन ब्राह्मणान्सम्पूज्य आशिषो वाचयित्वा ८. व्याख्यातस्सर्पबलिर्व्याख्यातस्सर्पबलिः ।</div>
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अस्मिन् कर्मणि विविधपिष्टादिकं सर्पेभ्यः दीयते॥</div>
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ईशानबलिः</div>
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"ईश ऐश्वर्ये इति धातोः निरतिशयमैश्वर्य यस्य सः ईशानः = प्रणवोपासनादिभिरुपास्यः ईश्वरः इत्यर्थः । तस्मै ईशानाय स्थालीपाकं होमादिभ्यः पर्याप्तं पार्वणवदौपासने श्रपयित्वा प्रतिष्ठिताभिघारणान्तं करोति" इति आपस्तम्बसूत्रव्याख्याने सुदर्शनाचार्यकृते गृह्यतात्पर्यदर्शने। तथा च ईशानाय दीयमानः बलिः इति सिद्धम्। इदं कर्म ग्रामात् बहिः प्राच्याम् उदीच्यां वा स्थण्डिलादिकल्पनपूर्वकं क्रियमाणं भवति॥</div>
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इत्थं इमे च पञ्च पाकयज्ञाः नित्याः गृहस्थैः करणीयाः॥</div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-44497268165301244462016-09-11T00:02:00.003-07:002016-09-11T00:02:35.313-07:00नवयज्ञः<div dir="ltr" style="text-align: left;" trbidi="on">
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नवयज्ञो वर्तते अस्मिन् काले इति नावयज्ञिकः। आग्रयणम् इति यागविशेषः एषः। गोभिलेन उक्तम् - "शरद्वसन्तयोः केचिन्नवयज्ञं प्रचक्षते" इति। अत्र नवशब्दः न सङ्ख्यापरः परन्तु नूतनवाची। अस्मिन् यज्ञे नूतनेन धान्येन होमः विहितः। अतः अस्य यागस्य नवयज्ञः इति नाम। एतस्य "नवशस्येष्टिः" इत्यपि नाम। आग्रयणमिति कर्मनामधेयम्, येन कर्मणा अग्रे नवद्रव्यं देवान् प्रापयतीति । तथा च आपस्तम्बः आह - "न अनिष्ट्वा आग्रयणेन आहिताग्निर्नवस्य अश्नीयाद्" (आ.श्रौ.सू.६२९२) इति। नवधान्यैः इष्टिम् अविधाय आहिताग्निः नवधान्यस्य भक्षणं न कुर्याद् इत्यर्थः । अग्रे अयनम्=भोजनं येन कर्मणा तत् कर्म=आग्रयणम्। "ग्र" इति ह्रस्वस्तु च्छान्दसः पृषोदरादित्वाद् वा समाधेयम्॥</div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-86129238014736700652016-09-10T03:16:00.002-07:002016-09-10T03:16:59.231-07:00लुम्पेदवश्यमः<div dir="ltr" style="text-align: left;" trbidi="on">
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अपरस्परः क्रियासातत्ये (६-१-१४४) इति सूत्रे "समो हितततयोर्वा लोपः", "सम्तुमुनोः कामे", "अवश्यमः कृत्ये" इति वार्तिकानां व्याख्यावसरे भाष्ये इदम् ऊरीकृतमेव । किञ्च पृषोदरादीनि यथोपदिष्टम् (६-३-१०९) इत्यत्र भट्टोजीदीक्षितः प्रौढमनोरमायाम् "अपरस्पराः क्रियासातत्ये इति सूत्रे सातत्यनिर्देशेनैव एकदेशानुमतिद्वारा पूर्वाचार्यपठितोऽयं श्लोकः ज्ञापित इत्याहुः।" इति । अत्रैव "लुम्पेदवश्यमः कुत्ये तुंकाममनसोरपि। समो वा हितततयोर्मांसस्य पचियुड्घञोः" इति काशिकोपात्तस्य श्लोकस्य व्याख्यानावसरे पदमञ्जरीकारेण उक्तम् "अतस्तदेव पूर्वाचार्यलक्षणं दर्शयति लुम्पेत् इत्यादि" इति। यथावद् वार्त्तिकस्य अनुवादरूपः एषः पूर्वाचार्यप्रणीतः श्लोकः । तथा च वार्त्तिक-भाष्यसम्मत एव एषः नियमः इति सिद्धम्॥</div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com1tag:blogger.com,1999:blog-6963544998904363625.post-13078574789579220482016-09-10T01:57:00.001-07:002016-09-10T01:57:18.082-07:00UPPER AND LOWER WORLDS<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "Arial Unicode MS", sans-serif; font-size: 14pt; text-align: justify;">भूः
भुवः सुवः महः जनः तपः सत्यम् are the seven worlds mentioned as ‘upper worlds’.अतलः
वितलः सुतलः तलातलः महातलः रसातलः पातालः are the seven ‘Lower worlds’.</span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">Seven
upper worlds are divided into three categories. 1) Artificial (made), 2)
intermediary and 3) Natural. Lower triad भूः भुवः and सुवः come under
artificial or world that are created. महः is the intermediary world between the
two triad i.e. (भूः भुवः सुवः) and (जनः तपः सत्यम्). Upper triad जनः तपः and सत्यम्
is explained as natural or not created. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">भूः
is said as -<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">पादगम्यन्तु
यत्किञ्चिद्वस्त्वस्ति पृथिवीमयम् ।<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">स
भूर्लोकः समाख्यातो विस्तरोस्य मयोदितः ॥ (V.P.2-7-16) <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">Whatever
could be walked and in the form of Earth is known as भूलोकः। <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">पञ्चाशत्कोटिविस्तारा
सेयमुर्वी महामुने । (V.P.2-4-96)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">विस्तार
एष कथितः पृथिव्या भवतो मया । <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">सप्ततिस्तु
सहस्राणि द्विजोच्छ्रायोपि कथ्यते ॥ (V.P.2-5-1)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">This
Earth spreads in 50,00,00,000 Yojanas and her height is 70,000 Yojanas 9one
Yojana is approximately 7.2 Kilometers). <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">भुवर्लोकः
is explained as <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">भूमिसूर्यान्तरं
यच्च सिद्धादिमुनिसेवितम् । <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">भुवर्लोकस्तु
सोप्युक्तो द्वितीयो मुनिसत्तम ॥ (V.P.2-7-17)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">The
space between the Earth and the Sun where Siddhas and Munis (semi-divine and
sages) live is called as the second world i.e. भुवर्लोकः।<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">स्वर्लोकः
is said as <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">ध्रुवसूर्यान्तरं
यच्च नियुतानि चतुर्दश । <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">स्वर्लोकः
सोपि गदितो लोकसंस्थानचिन्तकैः ॥ (V.P.2-7-18)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">The
space between the star Dhruva and the Sun is the third world called as स्वर्लोकः
by the thinkers of structure of the worlds. This world is spread in 1,40,000
Yojanas (one Yojana is approximately equal to 7.2 kilometers). <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">These
three worlds भूः भुवः and सुवः could be obtained by performing ‘yaga’ etc. It
is said –<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">त्रैलोक्यमेतत्कथितमुत्सेधेन
महामुने । <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">इज्याफलस्य
भूरेषा इज्या चात्र प्रतिष्ठिता ॥ (V.P.2-7-11)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">These
three worlds are obtained by ‘yagas’ etc.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">महर्लोकः
is explained as –<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">कृतकाकृतयोर्मध्ये
महर्लोक इति स्मृतः ।<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">शून्यो
भवति कल्पान्ते योत्यन्तं न विनश्यति ॥ (V.P.2-7-20)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">ध्रुवादूर्ध्वं
महर्लोको यत्र ते कल्पवासिनः ।<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">एकयोजनकोटिस्तु
यत्र ते कल्पवासिनः ॥ (V.P.2-7-12)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">This
is an intermediary world between the two triads upper and lower triads i.e. (भूः
भुवः सुवः) and (जनः तपः सत्यम्). This intermediary world becomes empty during
each ‘kalpa’, however, not completely destroyed. This world exists between the
star ‘dhruva’ after the end of ‘svarloka’ and this world spread in 1,00,00,000
Yojnas (one Yojana is approximately 7.2 kilometers). <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">जनलोकः
is explained as –<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">द्वे
कोटी तु जनो लोको यत्र ते ब्रह्मणः सुताः ।<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">सनन्दनाद्याः
प्रथिता मैत्रेयामलचेतसः ॥ (V.P.2-7-13)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">‘Janaloka’
begins at the end of ‘maharloka’ and spreads in 2,00,00,000 Yojanas (one Yojana
is approximately 7.2 kilometers) where children of Brahma – Sanandana etc.,
live who are known for their pure-hearted.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">तपोलोकः
is explained as –<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">चतुर्गणोत्तरे
चोर्ध्वं जनलोकात्तपः स्थितः । <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">वैराजा
यत्र ते देवाः स्थिता दाहविवर्जिताः ॥ (V.P.2-7-14)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">This
‘tapoloka’ exists after ‘janaloka’ approximately in the distance of 8,00,00,000
Yojanas (one Yojana is approximately 7.2 kilometers) where the gods known as ‘vairAjas’
live without thirst.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">सत्यलोक
is said as –<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">षड्गुणेन
तपोलोकात्सत्यलोको विराजते । <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">अपुनर्मारका
यत्र ब्रह्मलोको हि संस्मृतः ॥ (V.P.2-7-15)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">This
world known as ‘satya’ exists after ‘tapoloka’ in a distance of 48,00,00,000
Yojanas (one Yojana is approximately 7.2 kilometers) where live the non-birth
gods and this world is also known as ‘brahmaloka’. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">This
is the description available about various lokas. Lower worlds are also seven
in number. They are अतलः वितलः सुतलः तलातलः महातलः रसातलः and पातालः । They
each spreads in 10,000 Yojanas<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">दशसाहस्रमेकैकं
पातालं मुनिसत्तम । <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">अतलं
वितलं चैव नितलं च गभस्तिमत् ॥ <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">महाख्यं
सुतलं चाग्र्यं पातालं चापि सप्तमम् ॥ (V.P.2-5-2)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">Here,
it is said that in all the worlds some kind of beings (divine or non-divine)
exist, however, one should not conclude that humans exist. The nature of those
beings, their food habits, sustaining capability with with what kind of air or
other things are to be explored. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">Thus,
the description of this world and other worlds are available in various
Puranas. Here, I have quoted from Vishnu Purana only. The scientific aspects of
this description are to be unearthed. Such accurate description cannot be a
mere imagination, it must have scientific base. It is up to us to research and
to bring to light.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;">*******<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt;"> <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<br />
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
</div>
iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-12061701264221262552016-09-03T23:49:00.002-07:002016-09-03T23:49:48.638-07:00लटः शतृशनचावप्रथमासमानाधिकरणे<div dir="ltr" style="text-align: left;" trbidi="on">
<div align="center" class="MsoNormal" style="text-align: center;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">लटः
शतृशनचावप्रथमासमानाधिकरणे (३।२।१२४) इति सूत्रम्। लटः शतृ शानच् इत्यादेशौ भवतः, अप्रथमान्तेन
(द्वितीयादिभिः विभक्तिभिः) सामानाधिकरण्यं चेत्, प्रथमया सामानाधिकरण्यं चेत् न भवतः
इति सूत्रार्थः। तथा च गच्छन्तं देवदत्तं, गच्छता देवदत्तेन, गच्छते देवदत्ताय, गच्छतः
देवदत्तात्, गच्छतः देवदत्तस्य, गच्छति देवदत्ते इत्यादीनि उदाहरणानि। अत्र विचारः
"गच्छन् देवदत्तः", "सेवमानः देवदत्तः" इति "देवदत्तः"
इति प्रथमया समानाधिकरणे कथं शतृ शानच् इति आदेशौ इति॥<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">अत्र
काशिकारः - "क्वचित् प्रथमासमानाधिकरणेऽपि भवति। सन् ब्राह्मणः। अस्ति ब्राह्मणः।
विद्यमानः ब्राह्मणः। विद्यते ब्राह्मणः। जुह्वत्। जुहोति। अधीयानः। अधीते। माङ्याक्रोशे।
मा पचन्। मा पचमानः। केचिद् विभाषाग्रहणम् अनुवर्तयन्ति नन्वोर् विभाषा ३।२।१२१ इति।
सा च व्यवस्थिता। तत्र यथादर्शनं प्रयोगा नेतव्याः" इति। तथाच "पठन् देवदत्तः",
"पचमानः देवदत्तः" इत्यादिः प्रयोगः सिद्ध्यति॥<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">अत्र
एतस्य काशिकाकारवचनस्य किं मूलम्? इति प्रश्नः उदियात्। तस्य समाधानम् इत्थम् -
"न तर्हि इदानी</span><span style="font-family: "Arial Unicode MS", sans-serif; font-size: 18.6667px; line-height: 21.4667px;">म्</span><span style="font-family: "Arial Unicode MS", sans-serif; font-size: 14pt; line-height: 115%;"> अप्रथमासमानाधिकरणे इति वक्तव्यं । वक्तव्यं च । किं प्रयोजनम्
। नित्यार्थम्। अप्रथमासमानाधिकरणे नित्यौ यथा स्याता</span><span style="font-family: "Arial Unicode MS", sans-serif; font-size: 18.6667px; line-height: 21.4667px;">म्</span><span style="font-family: "Arial Unicode MS", sans-serif; font-size: 14pt; line-height: 115%;"> । क्व तर्हि इदानीं विभाषा ।
प्रथमासमानाधिकरणे । पचन् पचति, पचमानः पचते इति" इ ति भाष्यम् अत्र प्रमाणम्॥</span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">तथा
च प्रथमासमानाधिकरणे शतृ शानच् इत्यादेशौ विकल्पेन भवतः। द्वितीयादिविभक्तिभिः समानाधिकरणे
नित्यं भवतः । यथा - देवदत्तः पचति, अत्र विकल्पेन शतृ शानच् च भवतः, तेन "देवदत्तः
पचति" अथवा "देवदत्तः पचन्" ("देवदत्तः पचमानः") इति। एवं
च "देवदत्तेन प</span><span style="font-family: "Arial Unicode MS", sans-serif; font-size: 18.6667px; line-height: 21.4667px;">च</span><span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">ता" "</span><span style="font-family: "Arial Unicode MS", sans-serif; font-size: 18.6667px; line-height: 21.4667px;">देवदत्तेन</span><span style="font-family: "Arial Unicode MS", sans-serif; font-size: 14pt; line-height: 115%;"> </span><span style="font-size: 18.6667px; line-height: 21.4667px; text-align: left;"><span style="font-family: Arial Unicode MS, sans-serif;">पचमानेन"</span></span><span style="font-family: "Arial Unicode MS", sans-serif; font-size: 14pt; line-height: 115%;"> इत्येव न तु "देवदत्तेन पचति" "देवदत्तेन
पचते" वा॥</span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">एवं
च प्रथमासमानाधिकरणे विकल्पः, अप्रथमासमानाधिकरणे नित्यम् इति सिद्धम्॥<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">_______<o:p></o:p></span></div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com1tag:blogger.com,1999:blog-6963544998904363625.post-66742061776596256162016-09-03T01:36:00.003-07:002016-09-03T01:36:57.294-07:00IMPORTANCE OF SANDHYOPASANA<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">A Brahmin has to perform at
least Sandhya every day. One who does not perform Sandhya is not eligible for
performing any vaidika/smarta karma. It is said - अनर्हः कर्म्मणां विप्रः सन्ध्याहीनो
यतः स्मृतः (छन्दोगपरिशिष्टम् )। Those who have no respect towards
three-times-sandhya every day is not a Brahmin at all. Thus says smriti - <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">एतत् सन्ध्यात्रयं प्रोक्तं ब्राह्मण्यं
यदधिष्ठितम्। <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">यस्य नास्त्यादरस्तत्र न स ब्राह्मण
उच्यते ॥ (शातातपः)<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">A Brahmin who performs
sandhya will never be detached from Brahmanya. See what Yajnjyavalkya said -</span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">सर्व्वावस्थोऽपि यो विप्रः सन्ध्योपासनतत्परः
। <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">ब्राह्मण्याच्च न हीयेत अन्त्यजन्मगतोऽपि
सन् ॥ (याज्ञ्यवल्क्यः)।<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">Why this “upasana” is
called “sandhya”? This is the conjecture of three Vedas, gods like brahma etc.,
and all the gods. Observe this saying also <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">त्रयाणाञ्चैव वेदानां ब्रह्मादीनां
समागमः । <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">सन्धिः सर्व्वसुराणाञ्च तेन सन्ध्या
प्रकीर्त्तिता ॥ (याज्ञ्यवल्क्यः)।<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">So who is not performing
sandhya is treated as impure and prohibited from performing any karma
(vaidika/smarta).<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">सन्ध्याहीनोऽशुचिर्नित्यमनर्हः
सर्व्वकर्म्मसु । (ब्रह्मवैवर्तपुराणम्)।<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">This is the reason that “gayatri”
is kept at the utmost top place by our ancestors. See this –<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">अष्टादशसु विद्यासु मीमांसाऽतिगरीयसी
। <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">ततोऽपि तर्कशास्त्राणि पुराणं
तेभ्य एव च ॥<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">ततोऽपि धर्म्मशास्त्राणि तेभ्यो
गुर्व्वी श्रुतिर्नृप । <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">ततो ह्युपनिषत् श्रेष्ठा गायत्त्री
च ततोऽधिका ॥ (पद्मपुराणम्)<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">Mimamsa, Taraka, Puranas,
Dharmashastra, shruti and at the top is ‘gayatri’.<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">Further, whoever performs
sandhya gets all his desires fulfilled. He is not even touched by sins as long
as he performs sandhya. Just by observing sandhya one can attain liberation.
Thus says Purana -<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">स लिम्पति न पापेन पद्मपत्रमिवाम्भसा
। <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">कामकामी लभेत् कामान् गतिकामश्च
सद्गतिम् ॥<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">अकामः समवाप्नोति तद्विष्णोः
परमं पदम् ॥ (वह्निपुराणम्)।<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">Gayatri is given the top
place among all mantras. Gayatri protects all the nature says Chandogyopanishad
-<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">गायत्री वा इदं सर्वं भूतं यदिदं
किञ्च । वाग्वै गायत्री वाग्वा इदं सर्वं भूतं गायति च त्रायते च । या वै सा गायत्रीयं
वाव सा येयं पृथिवी अस्पां हीदं सर्वं भूतं प्रतिष्ठितम् एतामेव नातिशीयते । या वै
सा पृथिवीयं वाव सा यदिदमस्मिन् पुरुषे शरीरम् अस्मिन् हीमे प्राणाः प्रतिष्ठिता एतदेव
नातिशीयन्ते । यद्वैतत् पुरुषे शरीरमिदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे हृदयम् अस्मिन्
हीमे प्राणाः प्रतिष्ठिताः एतदेव नातिशीयन्ते । सैषा चतुष्पदा षड्विधा गायत्री तदेतदृचाभ्यनूक्तम्
। तावानस्य महिमा ततोज्यायांश्च पुरुषः । पादोऽस्य सर्वाभूतानि त्रिपादस्यामृतं दिवीति
। (छान्दोग्योपनिषद्)।<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">This aspect has been
elaborately explained by Yajnjyavalkya. Each letter in Gayatri has a “devata”
(god). See the following quote from Yajnjyavalkya. In brackets I have given the
letters after “devata” of that particular letter. <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">अक्षरणान्तु दैवत्यं सम्प्रवक्ष्याम्यतः
परम् ।</span></div>
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<span style="font-size: 14pt; text-indent: -18pt;"><span style="font-family: Arial Unicode MS, sans-serif;">1. </span></span><span style="font-family: "Arial Unicode MS", sans-serif; font-size: 14pt; text-indent: -18pt;">आग्नेयं (तत्) प्रथमं ज्ञेयं</span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">2. वायव्यञ्च (स) द्वितीयकम् । <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">3. तृतीयं (वि) सूर्य्यदैवत्यं <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">4. चतुर्थं (तुः) वैद्युतं तथा ।
<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">5. पञ्चमं (व) यमदैवत्यं <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">6. वारुणं (रे) षष्ठमुच्यते । <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">7. बार्हस्पत्यं सप्तमन्तु (ण्)
<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">8. पार्ज्जन्यम् अष्टमं (यम्) विदुः
। <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">9. ऐन्द्रं तु नवमं (भ) ज्ञेयं <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">10. गान्धर्वं दशमं (र्गः) तथा ।
<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">11. पौष्णमेकादशं (दे) प्रोक्तं <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">12. मैत्रावरुणं द्वादशम् (ब) । <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">13. त्वाष्ट्रं त्रयोदशं (स्य) ज्ञेयं
<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">14. वासवन्तु चतुर्द्दशम् (धी) ।
<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">15. मारुतं पञ्चदशकं (म) <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">16. सौम्यं षोडशकं (हि) स्मृतम् ।
<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">17. सप्तदशं (धि) त्वाङ्गिरसं <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">18, वैश्वदेवमतः परम् । (यः) । <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">19. आश्विनञ्चैकोनविंशं (यः) <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">20. प्रजापत्यन्तु विंशकम् (नः) ।
<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">21. सर्वदेषमयं प्रोक्तमेकविंशम्(प्र)
अतः परम् । <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">22. रौद्रं द्वाविंशकं (च) प्रोक्तम्
<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">23. त्रयोविंशन्तु (द) ब्राह्मकम्
। <o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS", sans-serif; font-size: 14pt;">24. वैष्णवन्तु (यात्) चतुर्विंशम्</span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">एता ह्यक्षरदेवताः । जप्यकाले
तु संस्मृत्य तासां सायुज्यतां व्रजेत् ॥ (याज्ञ्यवल्क्यः) ।<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;"><br /></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">I think, one can perform at
least ten ‘gayatri’ three times daily. This would not consume much of our time.
Hardly it would take 3 minutes each time. Are we not able to spend ‘nine
minutes’ every day? Even if one is not in a position to perform ‘madhyahnasandhya’,
he can perform the same along with ‘morning sandhya’. If we say that ‘we don’t
have time’, it is only escapism and not real, I think.<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;"><br /></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">Do not connect this with religion;
this is our ‘dharma’ to be followed. If we are not able to perform, it only
just shows out insincerity and devotionlessness towards our ‘dharma’.<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;"><br /></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">Spare at least few minutes
to perform ‘gayatri’ every day.<o:p></o:p></span></div>
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<span style="font-family: "Arial Unicode MS","sans-serif"; font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">******<o:p></o:p></span></div>
</div>
iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com1tag:blogger.com,1999:blog-6963544998904363625.post-43415407156185029222016-08-01T19:13:00.000-07:002016-08-01T19:13:11.759-07:00निशमय<div dir="ltr" style="text-align: left;" trbidi="on">
धातोरमन्तत्वेन ‘जनीजॄष्क्नसुरञ्जोऽमन्ताश्च’ (ग. सू. भ्वादिः) इति मित्त्वम् । तेन<br />
‘मितां ह्रस्वः’ (6-4-92) इति णौ सर्वत्र ह्रस्वः । ‘शमो दर्शने’ (ग. सू. भ्वादिः)<br />
इति दर्शनार्थे मित्त्वं निषिद्धम् । एवञ्च ‘निशामयति रूपम्’ इत्यत्र मित्त्वाभावात्<br />
दीर्घः, ‘निशमयति वचः’ इत्यत्र मित्त्वम्, इति बोध्यम् । इति त। कृदन<br />
तरूपमालायाम्। तथा च निशामयति निशमयति इति उभयं साधु। लोटि मध्यमपुरुषैकवचने ह्रस्वपक्षे "निशमय" इति रूपम्।।<br />
वचो निशम्याधिपतिर्दिवौकसाम् ।’<br />
इत्यादौ अनेकार्थत्वात् श्रुत्वेत्यर्थः ॥ "वा शम-यम" इत्यत्र वाशब्दस्य व्यवस्थावाचित्वाद् अस्य ञौ नित्यं ह्रस्वे शमयति । इति निशमयति इत्यत्र ह्रस्वः। तथा च लोटि "निशमय" इति रूपम्।।</div>
iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-76556757909571375362016-06-07T10:30:00.001-07:002016-06-07T10:30:35.392-07:00राणाप्रतापः<div dir="ltr" style="text-align: left;" trbidi="on">
राणाप्रतापो राणाप्रतापः प्रतापराणः प्रतापराणा।<br />
प्रतापराणा प्रतापराणो राणाप्रतापो राणाप्रतापः॥<br />
<br />
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राणाप्रतापः राणाप्रतापः (रण एव राणः, राणे आप्रतापः), प्रतापराणः (प्रतापे रः=वह्निः, प्रतापरः एव अणः (प्राणाः)=प्रतापाग्निरेव यस्य प्राणाः, प्रतापराणः=प्रतापे=पौरुषे, रः=इच्छा, अणः=शब्दः अर्थात् पौरुषे स्वेच्छाशब्दः एव न पराधीनता, प्रतापराणा=प्रतापे राणा (राजा), प्रतापराणः=प्रतापः एव प्रतापरः, प्रतापरः एव अणः=प्राणाः अर्थात् प्रतापप्राणः, राणाप्रतापः=राणा=राजा, प्रतापः=सूर्यः अर्थात् राजमार्तण्डः, राणाप्रतापः=रान्=अणः=राणः=ददज् जीवनः, राणः च आप्रतापः च=राणाप्रतापः जीवनदानेन सुविख्यातः ॥</div>
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The King Rana Pratap is the Hero of the battle. He was like a Fire in strength and that Fire was His word and breath. He was independent in his wish of prowess. He was the King of majesty. Mighty was his life. He was the King like Sun. He was known for His sacrifice of His life in the battle.</div>
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A tribute to Rana Pratap on His Jayanti Today</div>
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****** </div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-54565127826713845472016-05-31T10:51:00.000-07:002016-05-31T10:51:15.018-07:00शक्रः <div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "Mangal","serif";">विश्वानि
शक्रो (</span><span style="font-family: "Times New Roman","serif";">R.V.4-16-6).
In this Mantra Sayana explains </span><span style="font-family: "Mangal","serif";">शक्र
</span><span style="font-family: "Times New Roman","serif";">as </span><span style="font-family: "Mangal","serif";">शक्रः=समर्थः इन्द्रः, शक्नोति इति शक्रः । </span><span style="font-family: "Times New Roman","serif";">In another place </span><span style="font-family: "Mangal","serif";">परावृक्तं शतक्रतुं (</span><span style="font-family: "Times New Roman","serif";">R.V.4-30-16) Sayana explains </span><span style="font-family: "Mangal","serif";">शतक्रतुः </span><span style="font-family: "Times New Roman","serif";">as </span><span style="font-family: "Mangal","serif";">शतक्रतुः=शतकर्म्मा
इन्द्रः । </span><span style="font-family: "Times New Roman","serif";">Also Yaska
in Nirukta nowhere given such etymology for </span><span style="font-family: "Mangal","serif";">शक्रः </span><span style="font-family: "Times New Roman","serif";">from
which we can conclude that </span><span style="font-family: "Mangal","serif";">शक्रः
</span><span style="font-family: "Times New Roman","serif";">is an abbreviation.<o:p></o:p></span></div>
<br />
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<span style="font-family: "Times New Roman","serif";">However,
we can not deny such possibility. Because, for some other word Yaska gives such
etymology that supports the existence of abbreviation in Vedas. For example,
Yaska gives etymology for </span><span style="font-family: "Mangal","serif";">अग्निः
</span><span style="font-family: "Times New Roman","serif";">as </span><span style="font-family: "Mangal","serif";">अक्तात् दग्धात् नीतात् वा, एतेः अकारम् आदत्ते,
अनक्तेः दहतेर्वा गकारं, नीपरः, </span><span style="font-family: "Times New Roman","serif";">this
is an explanation given for </span><span style="font-family: "Mangal","serif";">अग्निः.
</span><span style="font-family: "Times New Roman","serif";">Here, taking each
letter from each </span><span style="font-family: "Mangal","serif";">धातु, </span><span style="font-family: "Times New Roman","serif";">Yaska shows etymology for </span><span style="font-family: "Mangal","serif";">अग्निः </span><span style="font-family: "Times New Roman","serif";">which is nothing but an abbreviation. Taking clue
from this etymology, we can also consider </span><span style="font-family: "Mangal","serif";">शक्रः
</span><span style="font-family: "Times New Roman","serif";">as an abbreviation
for </span><span style="font-family: "Mangal","serif";">शतक्रतुः । </span><span style="font-family: "Times New Roman","serif";">But one thing which troubles us
is that Yaska wherever gives a sort of abbreviational explanation, there he
gives by showing the root for that explanation. In </span><span style="font-family: "Mangal","serif";">शतक्रतुः, </span><span style="font-family: "Times New Roman","serif";">the abbreviation we talk about does not have base of
root for the same but both </span><span style="font-family: "Mangal","serif";">शत
</span><span style="font-family: "Times New Roman","serif";">and </span><span style="font-family: "Mangal","serif";">क्रतु </span><span style="font-family: "Times New Roman","serif";">are </span><span style="font-family: "Mangal","serif";">सुबन्त
।</span><span style="font-family: "Times New Roman","serif";"> <o:p></o:p></span></div>
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<span style="font-family: "Mangal","serif";">********</span></div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com1tag:blogger.com,1999:blog-6963544998904363625.post-71081751980126293922016-05-15T02:38:00.001-07:002016-05-15T02:38:33.689-07:00Nahusha and Yayati<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">1. अम्बरीषस्य पुत्रोऽभून्नहुषः पृथिवीपतिः ।</span><o:p></o:p></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">नहुषस्य ययातिश्च नाभागस्तु ययातिजः ।। (व.ऱा. 1-70-41)<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">This is a verse from Valmiki Ramayana. Meaning of this verse –
Nahusha was the son of Ambarisha and Yayati was the sun of Nahusha. Nabhaga was
the son of Yayati.<o:p></o:p></span></div>
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<br /></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">2. एवमत्रोक्तवंशपरम्परायां पुराणादिवैषम्यं बह्वस्ति । तत्सर्वं चतुर्युगसहस्रमानभगवद्विराजाहनि
किञ्चित्किञ्चिद्युगभेदवशजं इति ध्येयम् ।। 40 ।।</span><o:p></o:p></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">This is from the commentary of Amrutakathaka. Meaning – “The order
of race said here widely differs from the order given in Puranas. All this we
have to take it as the difference in the difference of four Yugas”.<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;"><br /></span></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">3. (एकस्यानेकनामकत्वाद्वा विरोधपरिहारः) ।। 1.70.40 ।।</span>
(अमृतकथक)<o:p></o:p></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">This is also from Amrutakathaka. Meaning “we should find
solution to the anamolies seen in the order of the race due one has many names”.<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;"><br /></span></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">4. नहुषययाती चन्द्रवंश्याभ्यामन्यौ । अत्र पुराणे क्रमवैषम्यं कल्पभेदादिति
ज्ञेयम् ।। 1.70.40,41 ।।</span> (गोविन्दराजीयम्)<o:p></o:p></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">This is the commentary of Govindarjeeya. Meaning “Nahusha and
Yayati of Chandravamsha are different. The difference in order in Puranas
should be taken as the difference in Kalpas.<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;"><br /></span></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">5. यद्यपि वंशपरम्परा पुराणादिष्वन्यथा दृश्यते, तथापि तत्र कल्पभेदेन
विरोधपरिहारः । एकस्यानेकनामकत्वाद्वा ।</span> (नागेशभट्टः रामायणतिलके)<o:p></o:p></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">This is the commentary of Nagesha Bhatta. Meaning “Though the
order of the race seen in Puranas is different, we should take it because of
the difference in the various Kalpas. Or one had many names.<o:p></o:p></span></div>
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<br /></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">If we go through these
commentaries Nahusha and Yayati of Suryavamsha are different from the Nahusha
and Yayati of Chandravamsha. This is supported by the fact that father of
Nahusha of Suryavamsha is Ambarisha, whereas father of Nahusha of Chandravamsha
is Ayu. Further Nahusha of Suryvamsha had only son Yayati. Whereas Nahusha of
Chandravamsha had seven sons (Yati, Yayati, Sharyati, Uttara, Para, Ayati and
Niyati) including Yayati. Similarly Yayati
of Suryavamsha had only son Nabhaga whereas Yayati of Chandravamsha had five
sons (Druhya, Anu, Puru, Yadu and Turvashu) three from his first wife and two
from his second wife, one among them is Yadu by whose name later Chandravamsha
came to be known as Yaduvamsha.<o:p></o:p></span></div>
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<br /></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">From these facts, we can safely conclude that Nahusha and Yayati
of Suryavamsha are different from Nahusha and Yayati of Chandravamsha.<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt;">*******<o:p></o:p></span></div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-31342972519923220802016-05-08T09:18:00.002-07:002016-05-08T09:55:55.946-07:00समां सुखदुःखयोः<div dir="ltr" style="text-align: left;" trbidi="on">
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<br /></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 12.0pt;">भक्तां पतिव्रतां दीनां मां समां सुखदुःखयोः।<span class="apple-converted-space"> </span> <o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 12.0pt;">नेतुमर्हसि काकुत्स्थ समानसुखदुःखिनीम्।।2.29.20।।</span><o:p></o:p></div>
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<br /></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 12.0pt;">काकुत्स्थ, भक्तां, पतिव्रतां, दीनां, सुख-दुःखयोः, समां, समान-सुख-दुःखिनीं,
मां, नेतुम्, अर्हसि is the prose order.<o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 12.0pt;">काकुत्स्थ=O Ram! (descendent of King Kakutstha), भक्तां=devotee,
पतिव्रतां=loyal to husband only, दीनां=distressed, सुख-दुःखयोः=in happiness and
sorrow, समां=equal, समान-सुख-दुःखिनीं=equally share (your) prosperity and
sorrow, मां=me, नेतुम्=to take, अर्हसि=(you) are able (or are entitled).<o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 12.0pt;">Sita says to Rama, “O Ram, I am a devotee, loyal to husband
(only), distressed, and equally treat happiness and sorrow. So, you are
entitled (or are able - meaning you should) to take me with you to the forest
because I am the one who share equally your prosperity and suffering”. <o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 12.0pt;">Here, by the phrase सुख-दुःखयोः समां, Sita talks about her
nature (स्वभाव) meaning “I am equal in happiness and sorrow”. At the same time by
the phrase समान-सुख-दुःखिनीं, Sita reminds Rama his duty that she (since became
his wife) equally shares Rama’s prosperity and sufferings (as per the vow made during
Panigrahana that I will be with you till the end of this life both in happiness
and sorrow), since you (O Ram, need not feel guilty for taking me to the
forest) are entitled (should take) to take me to the forest with you. <o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 12.0pt;">All the commentators explained on this line only.<o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 12.0pt;">One commentator namely Shivasahaya (in Shiromani) explained in
an interesting way. His interpretation though may seem artificial but brought
in a new theme to these two phrases. His interpretation is as below:<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "arial unicode ms" , "sans-serif";">भक्तामिति । सुखदु:खयो: सुखं कुबेरादीनां राज्यादिभोगानन्द: दु:खमिव
याभ्याम् तयो: रावणकुम्भकर्णयोरित्यर्थ: । दीनां विध्वंसिकां भक्तां त्वत्प्रीत्यनुकूलव्यापारवतीं
समां प्रशस्तकुलादिमत्त्वेन त्वत्सदृशीं पतिव्रतामत एव समानसुखदु:खिनीं मां नेतुमर्हसि
। सुखदु:खयोर्दीनामित्यनेन तद्वधे ऽहं निमित्तं भवितास्मीति ध्वनितम् । <o:p></o:p></span></div>
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<span style="color: #222222; font-family: "arial unicode ms" , "sans-serif";">Meaning सुखं दुःखम् इव याभ्यां तौ = सुख-दुःखौ (अर्थात् कुबेरादीनां
सुखम् एतयोः रावण-कुम्भकर्णयोः दुःखम् आसीत्), तयोः = सुख-दुःखयोः (बहुव्रीहिसमासः)।
तयोः दीनां=वधकारिणीं, भक्तां= त्वत्प्रियां, समां=भवत्सदृशीम् उत्तमकुलसम्पन्नां,
पतिव्रतां, समानसुखदुःखिनीं, मां, वनं नेतुम्, अर्हसि इति तात्पर्यम् ।<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "arial unicode ms" , "sans-serif";">Meaning, I will be the cause for the killing of Ravana and
Kumbhakarna who feel sorrow in the happiness of Kubera etc., Devataas (Gods). O
Ram, you can take me with you to the forest as I am your devotee, share goods
and bads of your life, born in the race of great Kings like you and will be the
cause for the killing of Ravana and Kumbhakarna who feel sorrow in the happiness
of the Gods.<o:p></o:p></span></div>
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<span style="color: #222222; font-family: "arial unicode ms" , "sans-serif";">This interesting interpretation given by Shivasahaya in his
commentary Shiromani for the phrase सुखदु:खयो: दीनाम् ॥ <o:p></o:p></span><br />
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<span style="background: white; font-family: 'Times New Roman', serif;">Here both the phrases </span><span style="background: white; font-family: Mangal;">सुख-दुःखयोः समां </span><span style="background: white; font-family: 'Times New Roman', serif;">and </span><span style="background: white; font-family: Mangal;">समानसुख-दुःखिनीं </span><span style="background: white; font-family: 'Times New Roman', serif;">convey
the different meaning because of their nature of compound. </span><span style="background: white; font-family: Mangal;">सुखं च दुःखं च = सुख-दुःखे,
तयोः=सुख-दुःखयोः, समां = </span><span style="background: white; font-family: 'Times New Roman', serif;">meaning who is equal in happiness and sorrow.
Here, </span><span style="background: white; font-family: Mangal;">द्वन्द्वसमासः
</span><span style="background: white; font-family: 'Times New Roman', serif;">is clubbed with the independent word </span><span style="background: white; font-family: Mangal;">समां </span><span style="background: white; font-family: 'Times New Roman', serif;">an
adjective to </span><span style="background: white; font-family: Mangal;">सीता
।<o:p></o:p></span></div>
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<span style="background: white; font-family: 'Times New Roman', serif;">Whereas, </span><span style="background: white; font-family: Mangal;">समानसुख-दुःखिनीं </span><span style="background: white; font-family: 'Times New Roman', serif;">is a different compound.
Here, there are two specialities in this compound. One is </span><span style="background: white; font-family: Mangal;">सुखं च दुःखं च = सुख-दुःखे
(द्वन्द्वसमासः), </span><span style="background: white; font-family: 'Times New Roman', serif;">again </span><span style="background: white; font-family: Mangal;">सुख-दुःखे स्तः अस्याः इति (मत्वर्थीये प्रत्यये) = सुख-दुःखिनी
(सुख-दुःखिन् – सुखदुःखिनी) । </span><span style="background: white; font-family: 'Times New Roman', serif;">Meaning who has happiness and sorrow. Further, </span><span style="background: white; font-family: Mangal;">समाना च सुख-दुःखिनी च = समान-सुखदुःखिनी,
तां = समान-सुखदुःखिनीम् (कर्मधारय-समासः) । </span><span style="background: white; font-family: 'Times New Roman', serif;">Here, this adjective </span><span style="background: white; font-family: Mangal;">समाना </span><span style="background: white; font-family: 'Times New Roman', serif;">requires
a comparison (</span><span style="background: white; font-family: Mangal;">आकाङ्क्षा)</span><span style="background: white; font-family: 'Times New Roman', serif;"> i.e. </span><span style="background: white; font-family: Mangal;">समाना </span><span style="background: white; font-family: 'Times New Roman', serif;">to whom. Because this compound simply conveys the
meaning by the nature of the compound “who has happiness and sorrow equal to (‘X’)”
This makes one to interpret in that way, as there is no other way out “to satisfy
this requirement (</span><span style="background: white; font-family: Mangal;">अकाङ्क्षा)</span><span style="background: white; font-family: 'Times New Roman', serif;">”</span><span style="background: white; font-family: Mangal;">. <o:p></o:p></span></div>
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<span style="color: #222222; font-family: "arial unicode ms" , "sans-serif";">
<span style="background: white; font-family: 'Times New Roman', serif; font-size: 11pt; line-height: 115%;">In the earlier phrase
</span><span style="background: white; font-family: Mangal; font-size: 11pt; line-height: 115%;">सुख-दुःखयोः समां </span><span style="background: white; font-family: 'Times New Roman', serif; font-size: 11pt; line-height: 115%;">it is independent in
conveying the meaning what it intended to. Whereas, in the later </span><span style="background: white; font-family: Mangal; font-size: 11pt; line-height: 115%;">समानसुख-दुःखिनीं, </span><span style="background: white; font-family: 'Times New Roman', serif; font-size: 11pt; line-height: 115%;">it is not independent in conveying the meaning
it intended to. So this difference makes us to interpret like this. </span></span></div>
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<span style="color: #222222; font-family: "arial unicode ms" , "sans-serif";">*********<span style="color: #222222;"><o:p></o:p></span></span></div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-27086805144399397922016-05-06T08:21:00.001-07:002016-05-06T09:05:01.462-07:00हकारात् अनुनासिकः<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="HI" style="font-family: "arial unicode ms" , "sans-serif"; font-size: 18.0pt;">हकारान्नणमपरान्नासिक्यम् </span><span style="font-family: "arial unicode ms" , sans-serif; font-size: 18pt; text-align: center;">इति प्रातिशाख्यसूत्रम् </span><span style="font-family: "arial unicode ms" , sans-serif; font-size: 18pt;">। हकारात्, न-ण-म-परात्, नासिक्यम् इति पदच्छेदः । This means “</span><span style="font-family: "arial unicode ms" , sans-serif; font-size: 18pt;">After ह्, when (ह् is) followed by न्, ण् and म्, नासिक्य is inserted. This results in वह्निः as वह्+नासिक्य+निः=वह्ँनिः।</span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 18.0pt;">माहिषेयव्याख्यायाम् इत्थं दृश्यते – हकारात् नकार-णकार-मकारपरात्
नासिक्यम् अभिधानम् इच्छन्ति एके आचार्याः, यथा – अह्नां केतुरुषसामेत्यग्रे इति ।
This means “ह् if followed by न्, ण् and म्, then a नासिक्य is inserted between
ह् and न्, ण् and म् (whatever the case be).</span><br />
<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 18.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 18.0pt;">त्रिभाष्यरत्ने च इत्थं दृश्यते – हकारात् इति कर्मणि
ल्यप्-लोपे पञ्चमी । तस्मात् नणम् अपरं हकारमारुह्य नासिक्यं भवति । सानुनासिकः हकारः
स्याद् इत्यर्थः इति । This means “नासिक्य will climb on ह्, means ह् will be
with नासिक्य ।<o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 18.0pt;">So from these evidences, it is clear that न्, ण्,
and म् will not be inserted before ह्, only नासिक्य of the following letter
(i.e. न् or ण् or म्) will be inserted after ह् । Same is the case with ब्रह्म,
मध्याह्न etc.<o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 18.0pt;">So this Pratishakhya Sutra talks about “naasikya”
after ह् and not any addition before ह् ।<o:p></o:p></span></div>
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<span style="font-family: "arial unicode ms" , "sans-serif"; font-size: 18.0pt;">*****<o:p></o:p></span></div>
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iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-16398001270492759332016-05-05T11:44:00.003-07:002016-05-05T11:44:30.019-07:00त्र्यःशूलनिर्मूलनम्<div dir="ltr" style="text-align: left;" trbidi="on">
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<span class="tooltip"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;"> प्रचण्डं</span></span><span class="apple-converted-space"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;"> </span></span><span class="tooltip"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">प्रकृष्टं</span></span><span class="apple-converted-space"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;"> </span></span><span class="tooltip"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">प्रगल्भं</span></span><span class="apple-converted-space"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;"> </span></span><span class="tooltip"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">परेशम्
अखण्डम्</span><span class="apple-converted-space"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;"> </span></span></span><span class="tooltip"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">अजं</span></span><span class="apple-converted-space"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;"> </span></span><span class="tooltip"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">भानुकोटिप्रकाशम् </span><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">।</span></span><span style="font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;"><br />
<span class="tooltip"><span style="background: white;"> त्र्यःशूलनिर्मूलनं</span></span><span class="apple-converted-space"><span style="background: white;"> </span></span><span class="tooltip"><span style="background: white;">शूलपाणिं भजेऽहं</span></span></span><span class="apple-converted-space"><span style="background: white;"> </span></span><span class="tooltip"><span style="background: white;">भवानीपतिं</span></span><span class="apple-converted-space"><span style="background: white;"> </span></span><span class="tooltip"><span style="background: white;">भावगम्यम्</span></span><span class="apple-converted-space"><span style="background: white;"> </span><span style="background: white;">॥<o:p></o:p></span></span></div>
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<span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">In this षhloka there
are many issues.</span></div>
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<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;"><span style="background-color: white; font-size: 18.6667px;">1. </span>In
the first half </span><span class="tooltip" style="text-indent: -18pt;"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">परेशम् अखण्डम्</span></span><span class="apple-converted-space" style="text-indent: -18pt;"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;"> </span></span><span class="tooltip" style="text-indent: -18pt;"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">अजम्,
if we make it as परेशमखण्डमजम् (as Sandhi is mandatory in Shlokas) then श must
be गुरु and ड must also be गुरु as per Bujangaprayaata Chandas. They are here लघु
वर्णs. So छन्दोभङ्ग दोषः।</span></span></div>
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<span class="tooltip" style="text-indent: -18pt;"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;"><br /></span></span></div>
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<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;"><span style="background-color: white; font-size: 18.6667px;">2. </span>This issue can be resolved
by making श and ड as गुरु letters by adding ह् as “</span><span class="tooltip" style="text-indent: -18pt;"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">प्रचण्डं</span></span><span class="apple-converted-space" style="text-indent: -18pt;"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;"> </span></span><span class="tooltip" style="text-indent: -18pt;"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">प्रकृष्टं</span></span><span class="apple-converted-space" style="text-indent: -18pt;"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;"> </span></span><span class="tooltip" style="text-indent: -18pt;"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">प्रगल्भं</span></span><span class="apple-converted-space" style="text-indent: -18pt;"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;"> </span></span><span class="tooltip" style="text-indent: -18pt;"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">परेशं
“ह्यखण्डं ह्यजं”</span><span class="apple-converted-space"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;"> </span></span></span><span class="tooltip" style="text-indent: -18pt;"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">भानुकोटिप्रकाशम्” without disturbing the meaning as well as
Chandas.</span></span></div>
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<span class="tooltip" style="text-indent: -18pt;"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;"><br /></span></span></div>
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<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;"><span style="background-color: white; font-size: 18.6667px;">3. </span>In the second half in </span><span class="tooltip" style="text-indent: -18pt;"><span style="background: white; font-family: 'Arial Unicode MS', sans-serif; font-size: 14pt;">त्र्यःशूलनिर्मूलनं</span> , if we leave it as it is then Chandobhanga takes
place.</span></div>
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<span class="tooltip" style="text-indent: -18pt;"><br /></span></div>
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<span style="text-indent: -18pt;">4. </span><span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;">To
overcome this issue, we have to make as त्रयःशूलनिर्मूलनम् । This will solve
the issue of Chandas.</span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; text-indent: 0px;">
<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;"><br /></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; text-indent: 0px;">
<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;">5. However,
here there occurs grammatical issue. “त्रयःशूलनिर्मूलनम्” is wrong as per
grammar. Then we have to take it as कवि प्रयोग (आर्षप्रयोगः)। Leaving scope for
छन्दोभङ्ग, it would be better to accept this usage as आर्षप्रयोग ।</span></div>
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<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;"><br /></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; text-indent: 0px;">
<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;">6. Or
we have to change the wording here as “त्रयीशूलनिर्मूलनम्”. In this case, we
can avoid grammar as well as छन्दोभङ्ग errors.</span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; text-indent: 0px;">
<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;"><br /></span></div>
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<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;">7. So
त्रयः अवयवाः अस्याः इति त्रयी (that which has three parts). त्रय्यः शूलानि = त्रिशूलानि,
त्रिशूलानां निर्मूलनं येन सः=त्रयीशूलनिर्मूलनः, तं त्रयीशूलनिर्मूलनम् । Meaning
who destroys three fold sufferings.</span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify; text-indent: 0px;">
<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;"><br /></span></div>
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<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;">8. If
we leave as it is त्र्यःशूलनिर्मूलनं, then there occurs छन्दोभङ्ग as well as
grammar error. </span><span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;"> </span><span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;">Because, grammatically it
should be त्रयाणां शूलानां समाहारः त्रिशूलं, त्रिशूलस्य निर्मूलनं येन सः = त्रिशूलनिर्मूलनम्,
at any point it cannot be त्र्यःशूलनिर्मूलनम्।</span></div>
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<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;"><br /></span></div>
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<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;">9. If
we take it त्रयाणाम् अयःशूलानां (iron-trident) समाहारः = त्र्यःशूलम् (त्रि+अयःशूलम्)
meaning three fold iron (strong) sufferings. Then also छन्दोभङ्ग takes place.</span></div>
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<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;"><br /></span></div>
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<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;">10. Hence,
we should accept it as आर्ष usage or change it as त्रयीशूलनिर्मूलनम्, no other
way out. </span></div>
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<span style="font-family: 'Arial Unicode MS', sans-serif; text-indent: -18pt;">*******</span></div>
</div>
iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-26716826772528392822016-04-27T21:56:00.002-07:002016-04-27T23:38:30.945-07:00॥अमः॥<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "times new roman" , serif;">1) Sayana
gives meaning of </span><span style="font-family: "mangal" , serif;">अमः </span><span style="font-family: "times new roman" , serif;">as </span><span style="font-family: "mangal" , serif;">बलम् (</span><span style="font-family: "times new roman" , serif;">strength
or power) (R.V.6-61-8)</span></div>
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<span style="font-family: "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "times new roman" , "serif";">2) Also
while explaining the mantra (R.V.5-56-3) gives meaning as “strength or power”.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif";"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times new roman" , "serif";">3) In
another place he explains </span><span style="font-family: "mangal" , "serif";">अमः
</span><span style="font-family: "times new roman" , "serif";">as </span><span style="font-family: "mangal" , "serif";">सर्वतो गमनशीलं बलम् </span><span style="font-family: "times new roman" , "serif";">meaning “power to move in all
directions” (R.V.6-93-14)<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif";"><br /></span></div>
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<span style="font-family: "times new roman" , "serif";">4) In
Ekagnikanda “</span><span style="font-family: "mangal" , "serif";">अमः</span><span style="font-family: "times new roman" , "serif";">”</span><span style="font-family: "mangal" , "serif";"> </span><span style="font-family: "times new roman" , "serif";">means
“</span><span style="font-family: "mangal" , "serif";">साम</span><span style="font-family: "times new roman" , "serif";">”</span><span style="font-family: "mangal" , "serif";"> (सा त्वमस्यमो’हम् = सा त्वम् असि = </span><span style="font-family: "times new roman" , "serif";">your are Rik, </span><span style="font-family: "mangal" , "serif";">अमः अहम् = </span><span style="font-family: "times new roman" , "serif";">I am Saama) <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif";"><br /></span></div>
<span style="font-family: "times new roman" , "serif"; text-align: justify;">5) Sayana
explains </span><span style="font-family: "mangal" , "serif"; text-align: justify;">अमः</span><span style="font-family: "times new roman" , "serif"; text-align: justify;"> in (T.S.4-7-2) as “</span><span style="font-family: "mangal" , "serif"; text-align: justify;">अमः = अप्रमेयत्वं विरोधिभिः इयत्तया परिच्छेत्तुम्
अशक्यत्वम्। </span><span style="font-family: "times new roman" , "serif"; text-align: justify;">meaning “immeasurable
i.e. enemies cannot measure how much it is”. So, by implication we get the
meaning as “strength or power”. </span><br />
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<span style="font-family: "times new roman" , "serif";"><br /></span>
<span style="font-family: "times new roman" , "serif";"><span style="font-family: Mangal, serif;">6) अमो नामासि अमा हि सर्वमिदम् (छान्दोग्य-उपनिस्द्) Here, अमः means “प्राणाः” the air that is known as प्राणाः। it is so called because it always moving with dynamism. (सर्वदा गतिमत्त्वात्) </span></span><br />
<span style="font-family: "times new roman" , "serif";"><span style="font-family: Mangal, serif;"><br /></span></span>
<span style="font-family: "times new roman" , "serif";">7) </span><span style="font-family: Mangal, serif;">अम
गत्यादिषु (भ्वादिः सकर्मकः सेट् परस्मैपदी) is the root. अमति (गच्छति) इति अमः ।
Meaning that “one moves”. As roots have many meanings, it is derived to mean “strength
or power”.</span><br />
<br /></div>
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<span style="font-family: "times new roman" , serif;">Hence, except in S.No.4 (which is entirely different context) in all other instances </span><span style="font-family: "mangal" , serif;">अमः means "power or strength".</span><br />
<div style="text-align: center;">
<span style="font-family: "mangal" , serif;">*****</span></div>
</div>
</div>
iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0tag:blogger.com,1999:blog-6963544998904363625.post-37234681358763878522016-04-27T09:25:00.000-07:002016-04-27T09:25:18.903-07:00आस्तिकः - नास्तिकः<div dir="ltr" style="text-align: left;" trbidi="on">
There is a Panini Sutra "अस्ति नास्ति दिष्टं मतिः" (4-4-60). By this Sutra, we get this form "आस्तिकः" &"नास्तिकः"। This Sutra says "where there is the mind that this is" is known as आस्तिकः। "Where is the mind that this is not" is known as नास्तिकः। Only this much is the actual meaning of these words "आस्तिकः & नास्तिकः"। Now it is up to one's own intellect in what way " this is" & "this is not" are to be interpreted. So you can interpret in many ways such as "there is Veda/God/Deeds/other world" is आस्तिकः। In the same way नास्तिकः could also be interpreted.<br />
However, in ancient days these terms were in use to convey "Veda/God/Other world". In this context Panini coined this Sutra to convey the meaning that were in vogue in those days.<br />
...........</div>
iksusarahttp://www.blogger.com/profile/03965726015750069072noreply@blogger.com0