‘ये व्याकरणशास्त्रे पण्डिताः ते वैयाकरणाः तथैव ये तर्कशास्त्रे निपुणाः ते तार्किकाः इति विख्याताः’ इति इदं सर्वे जानन्ति एव।
वैयाकरणाः, शब्दप्रयोगेषु तथा च वाक्येषु दोषान् कदापि न अनुमोदन्ते। परं तु दोषयुक्तोपि, तार्किकाः वाक्चातुर्येण सर्वेषां प्रश्नानाम् उत्तरं यच्छन्ति।
अत्र, वैयाकरण-तार्किकयोः मध्ये संवादः प्रचलति चेत् तत् कथं भवति इति एका कल्पना।
तार्किकाः – अस्माकूनां तार्किकेषां यतं शब्दरि ततम् अर्थरि ।
वैयाकरणाः – इदं वाक्यम् असमीचीनम् ।
तार्किकाः – इदं समीचीनमेव।
वैयाकरणाः – कथम् अस्माकूनाम् ?
तार्किकाः – यथा इक्ष्वाकूनाम् ।
वैयाकरणाः – कथं तार्किकेषाम् ?
तार्किकाः – यथा तेषाम् ।
वैयाकरणाः – कथं शब्दरि अर्थरि ?
तार्किकाः – यथा मातरि पितरि
वैयाकरणाः – कथं यतं ततम् ?
तार्किकाः – यथा यथा तथा तथा ।
The above post is a conversation between a grammarian and a Logician. And the essence of the post will be lost if I translate this into English.
संस्कृते ब्लोग् किमर्थम् ?
यथा मम मित्रेण विशालाक्ष्या उक्तं तथैव अन्यब्लेग्स् दृष्ट्वा प्रोत्साहिताः स्मः। तथा च, अस्माकं गुरुभिः ये विषयाः उक्ताः तान् विषयान् पुनः स्मृत्वा लेखनाय अयम् एकः मार्गः भविष्यति।
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द्वैधीभावः - Dilemma
कोऽयं द्वैधीभावो नाम? मनसि द्विविधे चिन्ते वर्तेते, द्वेऽपि अनुवर्तनीये इति आशा वर्तते। अधुना मयि को द्वैधीभावो अस्तीति वदामि। संस्कृते लिखामः इति ब्लोग् आरभ्य आङ्ग्लभाषायां विवरणं लिखामि वा न वेति चिन्ता। केषाञ्चन मतमस्ति संस्कृते एव विषयाः भवितव्याः इति, केषाञ्चन अभिप्रायस्तु द्वयोरपि भाषयोः वर्तते चेदेव अधिकजनाः पठिष्यन्ति। In other words, there will be a wider reach if I include English too.
Personally I prefer to reach a wider audience, Okay! thats a bit far-fetched now. But someday maybe. I personally think, given the fact that Samskrit is not our mother tongue, nor the lingua franca, I am going to include English too, esp., when explaining slokas.
Personally I prefer to reach a wider audience, Okay! thats a bit far-fetched now. But someday maybe. I personally think, given the fact that Samskrit is not our mother tongue, nor the lingua franca, I am going to include English too, esp., when explaining slokas.
वैराग्यशतकम् - आशा - 1
आशा नाम नदी मनोरथजला तृष्णातरङ्गाकुला
रागग्राहवती वितर्कविहगा धैर्यद्रुमध्वंसिनी।
मोहावर्तसुदुस्तरातिगमना प्रोत्तुङ्गचिन्तातटी
यस्याः पारगता विशुद्धमनसः नन्दन्ति योगीश्वराः॥१०॥
āśā nāma nadī manorathajalā tṛṣṇātaraṅgākulā
rāgagrāhavatī vitarkavihagā dhairyadrumadhvaṁsinī|
mohāvartasudustarātigamanā prottuṅgacintātaṭī
yasyāḥ pāragatā viśuddhamanasaḥ nandanti yogīśvarāḥ||
This sloka is one of the many that I must have read atleast a thousand times. The imagery is beautiful comparing hope to a flowing river.
आशा नाम नदी मनोरथजला - आशा can be translated as hope or wish. Both have the same result. It is like flowing river with desire as the ever present water. Water takes the name of river only when it is ever present and flowing, like desire the ever present underlying element for hope.
तृष्णातरङ्गाकुला - तृष्णा or thirst is like the waves that surface now and then. Keen longing is present but surfaces now and then, hence compared to waves.
रागग्राहवती - attachment to objects is like the animals of prey, crocodile etc that pull one inside the river of hope.
वितर्कविहगा - thoughts of doubt and uncertainty are like the aquatic birds which abound the river.
धैर्यद्रुमध्वंसिनी - a very beautiful comparison. द्रुम tree is extremely strong and rooted to the ground but near a river, it can very easily be uprooted. Thus by nature courage or dhairya a strong quality, even that is destroyed by desire.
मोहावर्तसुदुस्तरातिगहना - ignorance is like a whirlpool, once caught in it, one cannot come out easily. The ignorance here is the cycle of birth and death which keeps going round and round like a whirlpool. Hence सुदुस्तर, very tough to cross and अतिगहना, very deep.
प्रोत्तुङ्गचिन्तातटी - Now all of the above may not seem so miserable, if deliberation and discrimination was possible. But, the banks of deliberation are very high.
विशुद्धमनसः - the pure-minded
तस्याः पारगता - who have crossed this river of hope
योगीश्वराः नन्दन्ति - such yogis enjoy supreme felicity.
{Ref. Translation by Swami Madhavananda}
रागग्राहवती वितर्कविहगा धैर्यद्रुमध्वंसिनी।
मोहावर्तसुदुस्तरातिगमना प्रोत्तुङ्गचिन्तातटी
यस्याः पारगता विशुद्धमनसः नन्दन्ति योगीश्वराः॥१०॥
āśā nāma nadī manorathajalā tṛṣṇātaraṅgākulā
rāgagrāhavatī vitarkavihagā dhairyadrumadhvaṁsinī|
mohāvartasudustarātigamanā prottuṅgacintātaṭī
yasyāḥ pāragatā viśuddhamanasaḥ nandanti yogīśvarāḥ||
This sloka is one of the many that I must have read atleast a thousand times. The imagery is beautiful comparing hope to a flowing river.
आशा नाम नदी मनोरथजला - आशा can be translated as hope or wish. Both have the same result. It is like flowing river with desire as the ever present water. Water takes the name of river only when it is ever present and flowing, like desire the ever present underlying element for hope.
तृष्णातरङ्गाकुला - तृष्णा or thirst is like the waves that surface now and then. Keen longing is present but surfaces now and then, hence compared to waves.
रागग्राहवती - attachment to objects is like the animals of prey, crocodile etc that pull one inside the river of hope.
वितर्कविहगा - thoughts of doubt and uncertainty are like the aquatic birds which abound the river.
धैर्यद्रुमध्वंसिनी - a very beautiful comparison. द्रुम tree is extremely strong and rooted to the ground but near a river, it can very easily be uprooted. Thus by nature courage or dhairya a strong quality, even that is destroyed by desire.
मोहावर्तसुदुस्तरातिगहना - ignorance is like a whirlpool, once caught in it, one cannot come out easily. The ignorance here is the cycle of birth and death which keeps going round and round like a whirlpool. Hence सुदुस्तर, very tough to cross and अतिगहना, very deep.
प्रोत्तुङ्गचिन्तातटी - Now all of the above may not seem so miserable, if deliberation and discrimination was possible. But, the banks of deliberation are very high.
विशुद्धमनसः - the pure-minded
तस्याः पारगता - who have crossed this river of hope
योगीश्वराः नन्दन्ति - such yogis enjoy supreme felicity.
{Ref. Translation by Swami Madhavananda}
वैराग्यशतकम् - प्रस्तावः
विद्यमानेषु सर्वेषु काव्येषु प्रप्रथमं वैराग्यशतकस्य पठनेनैव अहं अन्वभवम्। तस्मिन् केचन श्लोकाः पौनःपुन्येन पठन्ती आसम्। श्री गुरुस्वामीशास्त्रिणः प्रस्तानत्रयप्रवचनानि श्रुत्वा मम माता अतिप्रभाविता गृहे द्वित्राणां श्लोकानाम् अर्थं मां अवदत्। द्वेऽप्यावां तानेव श्लोकान् पुनः पुनः पठित्वा आनन्दम् अन्वभवाव।
वर्षेभ्यः परं यदाहं मम मित्रं शारदाम् तेषां श्लोकानां विषये वदन्ती आसम्, तदा सा सम्पूर्णं पुस्तकं पठितुम् उत्साहं दर्शितवती। ततः परं शारदा, गायत्री (अन्यसहपाठिनी) अहं च पूर्णं काव्यम् अपठाम।
इच्छानुसारं काञ्चन श्लोकान् लिखामि।
वर्षेभ्यः परं यदाहं मम मित्रं शारदाम् तेषां श्लोकानां विषये वदन्ती आसम्, तदा सा सम्पूर्णं पुस्तकं पठितुम् उत्साहं दर्शितवती। ततः परं शारदा, गायत्री (अन्यसहपाठिनी) अहं च पूर्णं काव्यम् अपठाम।
इच्छानुसारं काञ्चन श्लोकान् लिखामि।
प्रोत्साहः
अद्य द्वित्राणि जालकसैट्स् ब्लोग्स् च दृष्ट्वा दृढं प्रोत्साहितास्मि संस्कृते लिखितुम्। मनसि यद्विचारः आविर्भवति तं संस्कृतेऽपि लेखनीयमिति मया अधुना आरभ्यते।
About the authors
इदमन्धं तमः कृत्स्नं जायेत भुवनत्रयं।
यदि शब्दाह्वयं ज्योतिः आसंसारं न दीप्यते॥
idamandhaṁ tamaḥ kṛtsnaṁ jāyeta bhuvanatrayam
yadi śabdāhvayaṁ jyotiḥ āsaṁsāraṁ na dīpyate
The three worlds would surely be in a blinding darkness, if the luminosity of word does not light the universe.
Sanskrit is one of the ancient languages with an extensive collection of literature, topics ranging from philosophy to romance, didactic to civics, geography to art. Our aim is to bring out some of the wonderful gems that lie hidden in the numerous Sanskrit texts.
Authors
P. R. Gayathri
gai_raman{at}yahoo{dot}com
Click here to view profile.
Visalakshi Sankaran
aarathisankaran{at}yahoo{dot}com
Click here to view profile.
G. Karunakaran
gkkaran{at}yahoo{dot}com
Click here to view profile.
G. Kannan
kann_g{at}yahoo{dot}com
Click here to view profile.
The four of us met for the first time when we entered University of Madras in 1996, with a view to do graduate studies in Sanskrit. We have had illustrious teachers like Dr. N. Veezhinathan to guide us thro' our studies majoring in Vedanta. We have also tried to learn a bit of grammar from Dr. V. Abiramasundaram, RKM Vivekananda College. Our association has continued even after completion of M.A and has prompted us to start this blog.
यदि शब्दाह्वयं ज्योतिः आसंसारं न दीप्यते॥
idamandhaṁ tamaḥ kṛtsnaṁ jāyeta bhuvanatrayam
yadi śabdāhvayaṁ jyotiḥ āsaṁsāraṁ na dīpyate
The three worlds would surely be in a blinding darkness, if the luminosity of word does not light the universe.
Sanskrit is one of the ancient languages with an extensive collection of literature, topics ranging from philosophy to romance, didactic to civics, geography to art. Our aim is to bring out some of the wonderful gems that lie hidden in the numerous Sanskrit texts.
Authors
P. R. Gayathri
gai_raman{at}yahoo{dot}com
Click here to view profile.
Visalakshi Sankaranaarathisankaran{at}yahoo{dot}com
Click here to view profile.
G. Karunakaran
gkkaran{at}yahoo{dot}com
Click here to view profile.
kann_g{at}yahoo{dot}com
Click here to view profile.
The four of us met for the first time when we entered University of Madras in 1996, with a view to do graduate studies in Sanskrit. We have had illustrious teachers like Dr. N. Veezhinathan to guide us thro' our studies majoring in Vedanta. We have also tried to learn a bit of grammar from Dr. V. Abiramasundaram, RKM Vivekananda College. Our association has continued even after completion of M.A and has prompted us to start this blog.
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