𝐋𝐞𝐚𝐫𝐧𝐢n𝐠 𝐨𝐟 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 𝐬𝐡𝐨𝐮𝐥𝐝 𝐛𝐞 𝐩𝐫𝐞𝐜𝐢𝐬𝐞 𝐚𝐧𝐝 𝐩𝐮𝐫𝐩𝐨𝐬𝐞𝐟𝐮𝐥..

𝐋𝐞𝐚𝐫𝐧𝐢n𝐠 𝐨𝐟 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 𝐬𝐡𝐨𝐮𝐥𝐝 𝐛𝐞 𝐩𝐫𝐞𝐜𝐢𝐬𝐞 𝐚𝐧𝐝 𝐩𝐮𝐫𝐩𝐨𝐬𝐞𝐟𝐮𝐥..

𝐓𝐡𝐞 𝐬𝐭𝐲𝐥𝐞 𝐚𝐧𝐝 𝐨𝐫𝐝𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐜𝐥𝐚𝐬𝐬𝐢𝐜𝐚𝐥 𝐥𝐚𝐧𝐠𝐮𝐚𝐠𝐞.. 𝐰𝐢𝐭𝐡 𝐯𝐞𝐫𝐲 𝐭𝐢𝐠𝐡𝐭 𝐚𝐧𝐝 𝐜𝐫𝐢𝐬𝐩 𝐬𝐭𝐫𝐮𝐜𝐭𝐮𝐫𝐞 𝐜𝐚𝐧 𝐛𝐞 𝐨𝐟 𝐠𝐫𝐞𝐚𝐭 𝐡𝐞𝐥𝐩 𝐟𝐨𝐫𝐦𝐢𝐧𝐠 𝐭𝐞𝐦𝐩𝐥𝐚𝐭𝐞 𝐟𝐨𝐫 𝐚𝐧𝐲 𝐬𝐨𝐫𝐭 𝐨𝐟 𝐩𝐫𝐨𝐠𝐫𝐚𝐦𝐦𝐢𝐧𝐠.. 𝐚𝐧𝐝 𝐟𝐨𝐫 𝐩𝐫𝐞𝐩𝐚𝐫𝐢𝐧𝐠 𝐟𝐥𝐨𝐰𝐜𝐡𝐚𝐫𝐭 𝐰𝐢𝐭𝐡 𝐚𝐜𝐜𝐮𝐫𝐚𝐜𝐲.. 𝐛𝐮𝐭 𝐢𝐟 𝐭𝐡𝐞 𝐥𝐚𝐧𝐠𝐮𝐚𝐠𝐞 𝐢𝐬 𝐣𝐮𝐬𝐭 𝐥𝐞𝐚𝐫𝐧𝐞𝐝 𝐚𝐬 𝐣𝐮𝐬𝐭 𝐚𝐧𝐲 𝐨𝐭𝐡𝐞𝐫 𝐥𝐚𝐧𝐠𝐮𝐚𝐠𝐞.. 𝐣𝐮𝐬𝐭 𝐬𝐞𝐜𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐪𝐮𝐚𝐥𝐢𝐟𝐲𝐢𝐧𝐠 𝐦𝐚𝐫𝐤𝐬 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐡𝐞𝐥𝐩 𝐨𝐟 𝐠𝐫𝐚𝐜𝐞 𝐦𝐚𝐫𝐤𝐬 𝐭𝐨𝐨, 𝐭𝐡𝐚𝐭 𝐢𝐬 𝐧𝐨𝐭 𝐠𝐨𝐢𝐧𝐠 𝐭𝐨 𝐡𝐞𝐥𝐩..

𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 𝐢𝐬 𝐚𝐧 𝐞𝐱𝐜𝐞𝐥𝐥𝐞𝐧𝐭 𝐭𝐨𝐨𝐥 𝐢𝐧 𝐭𝐡𝐞 𝐡𝐚𝐧𝐝𝐬 𝐨𝐟 𝐚 𝐡𝐢𝐠𝐡𝐥𝐲 𝐥𝐨𝐠𝐢𝐜𝐚𝐥 𝐦𝐢𝐧𝐝.. 𝐄𝐯𝐞𝐧 𝐭𝐡𝐞 𝐬𝐭𝐮𝐝𝐲 𝐨𝐟 𝐕𝐞𝐝𝐚𝐬... 𝐒𝐡𝐢𝐤𝐬𝐡𝐚, 𝐂𝐡𝐚𝐧𝐝𝐚𝐬, 𝐍𝐢𝐫𝐮𝐤𝐭𝐚𝐦, 𝐉𝐲𝐨𝐭𝐡𝐢𝐬𝐡𝐚𝐦..𝐚𝐫𝐞 𝐚𝐥𝐥 𝐛𝐚𝐬𝐞𝐝 𝐨𝐧 𝐯𝐞𝐫𝐲 𝐩𝐫𝐞𝐜𝐢𝐬𝐞 𝐚𝐧𝐝 𝐡𝐢𝐠𝐡𝐥𝐲 𝐝𝐞𝐦𝐚𝐧𝐝𝐢𝐧𝐠 𝐩𝐫𝐨𝐜𝐞𝐬𝐬 𝐨𝐟 𝐥𝐨𝐠𝐢𝐜.. 𝐭𝐨 𝐚 𝐯𝐞𝐫𝐲 𝐯𝐞𝐫𝐲 𝐩𝐫𝐞𝐜𝐢𝐬𝐞 𝐞𝐱𝐭𝐞𝐧𝐭..

𝐇𝐮𝐦𝐚𝐧 𝐦𝐢𝐧𝐝 𝐡𝐚𝐝 𝐬𝐨𝐚𝐫𝐞𝐝 𝐭𝐨 𝐢𝐭𝐬 𝐚𝐧𝐚𝐥𝐲𝐭𝐢𝐜𝐚𝐥 𝐛𝐞𝐬𝐭 𝐞𝐯𝐞𝐧 𝐟𝐢𝐯𝐞 𝐦𝐢𝐥𝐥𝐞𝐧𝐧𝐢𝐮𝐦𝐬 𝐚𝐠𝐨..

𝐁𝐮𝐭 𝐚𝐟𝐭𝐞𝐫 𝐚 𝐜𝐞𝐫𝐭𝐚𝐢𝐧 𝐥𝐞𝐯𝐞𝐥 𝐨𝐟 𝐩𝐫𝐞𝐜𝐢𝐬𝐢𝐨𝐧 𝐭𝐡𝐞 𝐧𝐨𝐫𝐦𝐚𝐥 𝐬𝐭𝐮𝐝𝐞𝐧𝐭 𝐨𝐟 𝐚𝐧𝐲 𝐥𝐚𝐧𝐠𝐮𝐚𝐠𝐞 𝐞𝐧𝐜𝐫𝐨𝐚𝐜𝐡𝐞𝐬 𝐢𝐧𝐭𝐨 𝐭𝐡𝐞 𝐫𝐞𝐚𝐥𝐦 𝐨𝐟 𝐯𝐞𝐫𝐛𝐢𝐚𝐠𝐞, 𝐢𝐦𝐚𝐠𝐢𝐧𝐚𝐭𝐢𝐨𝐧, 𝐬𝐞𝐧𝐭𝐢𝐦𝐞𝐧𝐭𝐬 𝐞𝐭𝐜 𝐰𝐡𝐢𝐜𝐡 𝐚𝐫𝐞 𝐧𝐨𝐭 𝐞𝐱𝐚𝐜𝐭𝐥𝐲 𝐚𝐦𝐞𝐧𝐚𝐛𝐥𝐞 𝐭𝐨 𝐥𝐨𝐠𝐢𝐜.

𝐓𝐡𝐞𝐫𝐞 𝐭𝐡𝐞 𝐥𝐚𝐧𝐠𝐮𝐚𝐠𝐞 𝐜𝐚𝐧 𝐠𝐢𝐯𝐞 𝐨𝐧𝐥𝐲 𝐚𝐞𝐬𝐭𝐡𝐞𝐭𝐢𝐜 𝐬𝐚𝐭𝐢𝐬𝐟𝐚𝐜𝐭𝐢𝐨𝐧..

𝐈𝐟 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 𝐢𝐬 𝐭𝐨 𝐛𝐞 𝐮𝐬𝐞𝐝 𝐩𝐮𝐫𝐩𝐨𝐬𝐞𝐟𝐮𝐥𝐥𝐲, 𝐰𝐞 𝐡𝐚𝐯𝐞 𝐭𝐨 𝐬𝐡𝐞𝐝 𝐨𝐫 𝐬𝐜𝐚𝐥𝐩𝐞𝐥 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐭𝐡𝐞 𝐨𝐮𝐭𝐞𝐫 𝐨𝐫 𝐩𝐞𝐫𝐢𝐩𝐡𝐞𝐫𝐚𝐥 𝐬𝐡𝐞𝐥𝐥 𝐨𝐟 𝐠𝐞𝐧𝐞𝐫𝐚𝐥𝐢𝐳𝐚𝐭𝐢𝐨𝐧 𝐚𝐧𝐝 𝐝𝐞𝐥𝐯𝐞 𝐝𝐞𝐞𝐩 𝐢𝐧𝐭𝐨 𝐭𝐡𝐞 𝐬𝐭𝐫𝐮𝐜𝐭𝐮𝐫𝐞..

𝐍𝐨 𝐩𝐫𝐨𝐟𝐢𝐭 𝐜𝐚𝐧 𝐚𝐫𝐢𝐬𝐞 𝐛𝐲 𝐬𝐚𝐲𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐰𝐞 𝐡𝐚𝐝 𝐚 𝐜𝐫𝐞𝐝𝐢𝐭𝐚𝐛𝐥𝐞 𝐩𝐚𝐬𝐭, 𝐰𝐞 𝐰𝐞𝐫𝐞 𝐠𝐨𝐨𝐝 𝐚𝐭 𝐚𝐬𝐭𝐫𝐨𝐥𝐨𝐠𝐲, 𝐚𝐬𝐭𝐫𝐨𝐧𝐨𝐦𝐲, 𝐩𝐨𝐞𝐭𝐢𝐜𝐬 𝐞𝐭𝐜..

𝐖𝐞 𝐬𝐡𝐨𝐮𝐥𝐝 𝐬𝐭𝐮𝐝𝐲 𝐚𝐥𝐥 𝐭𝐡𝐞𝐬𝐞 𝐚𝐩𝐩𝐫𝐨𝐚𝐜𝐡𝐢𝐧𝐠 𝐭𝐡𝐞 𝐬𝐮𝐛𝐣𝐞𝐜𝐭 𝐰𝐢𝐭𝐡 𝐧𝐚𝐧𝐨 𝐩𝐫𝐞𝐜𝐢𝐬𝐢𝐨𝐧 𝐰𝐞 𝐚𝐩𝐩𝐥𝐲 𝐢𝐧 𝐬𝐜𝐢𝐞𝐧𝐜𝐞.

balaprabodhanam

There is s simple yet attractive Malayalam work dealing with the rudiments of Sanskrit Grammar in simple verse, taught to children..

the children are expected to memorize it,

and once the whole work is memorized,

they will be left with little confusion about Grammar even as they grow up into erudite scholars of Sanskrit..

The work is Called Balaprabodanam..

A work to enlighten boys

(and girls too) I am just trying to present the first few verses along with English Translation.. For us Malayaalees, Learning Balaprabodhanam is a passport for entry into the magic world of Sanskrit..

Every student from Kerala who is exposed to Sanskrit in the traditional way would had studied Balaprabhodhanam, Siddharoopam and the Simple Kavyam Sreeramodantam.. बालप्रबोधनं

------------ വെള്ളം ജടാന്തേ ബിഭ്രാണം വെള്ളിമാമല വിഗ്രഹം

വെള്ളൂരമർന്ന ഗൗരീശമുള്ളിലമ്പൊടു ചിന്തയേ! I meditate with affection and reverence that Consort of Devi Gauri, Lord of Lords Shankara, the one who wears the river Ganga in His matted locks, who has the form of a huge and sparklingly which form like that of a silver mountain, and who is blessing us ever occupying the shrine at Velloor.. കർതൃകർമ്മക്രിയാഭേദം വിഭക്ത്യാർത്ഥാന്തരങ്ങളും

ഭാഷയായിഹ ചൊല്ലുന്നേൻ ബാലനായറിവാനഹം. I am describing below the difference between the subject, object , predicate, the various cases ..and their meanings, all in the local language (Malayalam) for the lucid understanding of young boys.. ശബ്ദം രണ്ടുവിധം പ്രോക്തം തിങന്തഞ്ച സുബന്തവും

രണ്ടു ജാതി സുബന്തേ ചാപ്യജന്തഞ്ച ഹലന്തവും. there are two types of words …

first verbal forms called tinganta, तिङ्गन्त

and second nouns, pronouns etc .. called subantams.सुबन्त

the subantam has two types,

the first ending in vowel sounds is called ajantam अजन्तं

and the second ending in consonant sounds halantam हलन्तं ലിംഗം മുമ്മൂന്നു രണ്ടിന്നും വരും പുല്ലിംഗമാദിയിൽ

സ്ത്രീലിംഗം മദ്ധ്യഭാഗേസ്യാദൊടുക്കത്തു നപുംസകം.

for each of these two forms ajanta and halanta

there are three genders..

the masculine gender pullingam पुल्लिङ्ग comes first,

the feminine gender Streelingam स्त्रीलिङ्ग comes in the middle and the neutral gendrer (neuter gender) napumsakalingam नपुंसक लिङ्ग comes as the last. വൃക്ഷോ ജായാകുണ്ഡമിതി രൂപഭേദമജന്തകേ

ഗോധുക് പൂർവ്വമുപാനച്ച വാർശബ്ദോപി ഹലന്തകേ. Vriksha..वृक्ष tree.. is (subhanda) ajantha pullingam

Jaayaa जाया wife is (subhanda) ajantha streelingam

Kundam..कुण्डं the fireplace is( subanda) ajantha napumsakam

Godhuk …गोधुक् a male who milks a cow… halanta pullingam

UpanaH…उपानह् a shoe halanta streelinga

vaari वारि water water halanta napumaskam

The above are the typical examples for Ajanta and halanta words അന്തങ്ങളറിയാമിപ്രഥമൈക വചനങ്ങളാൽ,

അജന്തേഷു ഹലന്തേഷു ബഹ്വർത്ഥവചനങ്ങളാൽ.

In ajanta words, the ending or anta can be known from the the singlular in Prathama.. प्रथमा एकवचनं

and in halanta words from the plural in Prathama प्रथमा बहुवचनं അകാരാന്താദിയായുള്ള ശബ്ദങ്ങൾക്കു യഥോചിതം

വിഭക്തിഭേദാദർത്ഥങ്ങൾ ചൊല്ലുന്നു പല ജാതിയും

There are many meanings for a words from Akaaranta onward when used in different Vibakthis विभक्ति or cases. പ്രഥമാ ച ദ്വിതീയാ ച തൃതീയാ ച ചതുർ‌ത്ഥ്യപി

പഞ്ചമീ ഷഷ്ടിയും സപ്തമ്യേവമേഴു വിഭക്തികൾ

There are seven Vibakthis.. Prathama,प्रथमा Dviteeya द्वितीया , Thriteeya,तृतीया Chaturthi चतुर्थी Panchami पञ्चमी Shashti षष्ठीand Saptami सप्तमी ഇവറ്റിന്നിഹ വെവ്വേറെ മുമ്മൂന്നു വചനം വരും

ഏകദ്വിബഹുമുമ്പായി വചനം മൂന്നിഹ ക്രമാൽ

Each Vibakthi or case has three numeric values.. Singular or Ekavachanam, एकवचनं Dual of Dvivachanam द्विवचनं and Pluraa or Bahuvachanam.. बहुवचनं usually stated in that order.. ഒരുത്തനിരുപേർ പിന്നെപ്പലരെന്നർത്ഥമായ്‌ വരും.

പ്രഥമായാ ഭേദമത്രേ മുറ്റും സംബോധനാഭിധാ,

Ekam एक denotes a single entity, DviH द्वे denotes a pair and Bahu बहु denotesv many, that is more than single and pair.. There is a case called Sambhodaha Prathama, सम्बोधन प्रथमा which is just a variant of Prathama,, the nominative case used for addressing a person or thin.. അതെന്നു പ്രഥമയ്ക്കർത്ഥം ദ്വിതീയയ്ക്കതിനെപ്പുനഃ

തൃതീയ ഹേതുവായിട്ടു കൊണ്ടാലോടൂടെയെന്നപി. Prathama denotes the subject denoting the word..

Dviteeya denotes something affecting it

Thriteeyaa denotes “by something” “because of something” “ along with” etc ആയിക്കൊണ്ടു ചതുർത്ഥീ ച സർവ്വത്ര പരികീർത്തിതാ

chaturthi denoted “for the sake of” “for” അതിങ്കൽനിന്നുപോക്കെക്കാൾ ഹേതുവായിട്ടു പഞ്ചമി.

Panchami is used for “ from something”. Originating from something’ “apart from something” “being a cause of something” etc ഇക്കുമിന്നുമുടെ ഷഷ്ടിയ്ക്കതിന്റെ വെച്ചുമെന്നപി

Shasthti denotes the possession, often comparison too അതിങ്കലതിൽ‌വെച്ചെന്നും വിഷയം സപ്തമീ മതാ.

Saptami just stated the final dependence or resting place for something.. വിഭക്ത്യാർത്ഥങ്ങളീവണ്ണം ചൊല്ലുന്നൂ പലജാതിയും

വൃക്ഷസ്തിഷ്ടത്യസൗ, വൃക്ഷം നിൽക്കുന്നു; വൃക്ഷമാശ്രയേ,

Specific instances of use of cases are given like this..

Asau VrikshaH Tishtati.. असौ वृक्षः तिष्टति This Tree is standing ( VrikshaH.. Prathama)

Vriksham Aashraye… वृक्षं आश्रये I depend on this tree ( on this tree as a dependence.. shows Dviteeya) വൃക്ഷത്തെയാശ്രയിക്കുന്നേൻ; വൃക്ഷേണ ദ്വിരദോ ഹതഃ,

വൃക്ഷത്താലാന കൊല്ലപ്പെട്ടിന്നീ വണ്ണം തൃതീയയും;

Vrikshena Dvirato HataH.. वृक्षेण द्विरदो हतः The elephant was killed by the tree ( by the tree is Thriteeya…Vrikshena) നമശ്ചകാര വൃക്ഷായ ശാഖാ സംരൂദ്ധ ഭാസ്വതേ,

നമസ്കരിച്ചേൻ വൃക്ഷത്തിന്നാ,യിക്കൊണ്ട്‌ ചതുർത്ഥ്യപി;

Shaakhaa samruddha bhaasvate vrikshaaya namaH chakara..

शाखा संरुद्ध भास्वते वृक्षाय नमश्चकार offered pranams to the tree which is shinig with abundance of branched ( Vrikshaya.. unto the three is Chaturthi)

വൃക്ഷാഗ്രാത്‌ കുസുമം ഭ്രഷ്ടം, വൃക്ഷാഗ്രത്തിങ്കൽ നിന്നഥ

പൂ വീണെ; ന്നഥ വൃക്ഷസ്യ ശാഖാ ചാത്യന്തമുന്നതാ,

Vrikshaagraat Kusumam brastam..वृक्षाग्रात् कुसुमं भ्रष्टं The flower has fallen down from the top of the three… ( from the tree denotes Panchami)

vrikshasya shaakhaa atyunnataa.. वृक्षस्य शाखा अत्युन्न्ता the branch of the tree is placed very high ( of the tree denotes Shashti) വൃക്ഷത്തിന്റെ കൊമ്പുമേറ്റമുയർന്നെന്നതു ഷഷ്ട്യപി;

പക്ഷി വൃക്ഷേസ്ഥിതഃ, പക്ഷി വൃക്ഷത്തിങ്കലിരുന്നിതു;

Pakhshee Vrikshe StithaH .. पक्षी वृक्षे स्तितः a bird is present in the tree ( present in the tree.. Vrikshe denotes saptami ) ഹേ വൃക്ഷ, ത്വം കമ്പസേ,കിമി,തി സംബോധനാപി ച,

എടോ വൃക്ഷം നീ ചലിക്കുന്നതെന്തീ വണ്ണമൊക്കവേ;

he Vriksha twam kim Kampase.. हे वृक्ष त्वम् किं कम्पसे oh Tree, why are you shaking like this ( Oh Tree denotes Sambodhana Prathama..)

Bhakti and Vibhakti are two separate things

 

In Vedas, the language used is Sanskrit.. There is no doubt.

However many expressions and usages may not be in sync with the definitions of later experts like Panini and Pathanjali..and so on..

There was Prakrita before Sanskrit some say and others think that Prakrita and Samskrutam went hand in hand..

With utmost reverence, I have to state that in the study of a language including Sanskrit I would follow the great academic traditions alone.

Bhakti and Vibhakti are two separate things.

Even today we learn of ten verbal forms in Sanskrit.

लट् वर्तमाने लेट् वेदे* भूते लङ् लुङ् लिटस्तथा ।

विध्याशिषोस्तु लिङ्लोटौ लृङ्लृटौ लृट् च भविष्यति ।।

There was a Lakaram or verbal form Let लेट् which was used in Vedas alone and nowhere else ..

I would prefer not to mix bhakti with rules of grammar and lexicology. lat is the present tense. let is in vedas, lang lung and lit for past tense..ling, vidhi ling and asheerling for directions and teaching, lot for benediction, lrung and lrut for future tense.. लट्, लिट्, लुट्, लृट्, लेट्, लोट्, लङ्, लिङ् (विधिलिङ्, आशीर्लिङ्), लुङ्, लृङ् च ..

I have said what all I think should be said on this issue

 

You can compare parts of the Vedas as cow, udders, milk receptacle etc..

However when we chant Vedas no cow or vessel or mik will come..

Upama and utprekhsha are tool to understand some core issue in depth and it should not be taken as the compared object per se .

If someone remarks that “He is as black as a rosewood tree" ,, this should not be construed tomean He is the rosewood tree.."

You are intelligent, far too intelligent.

Even though I may not match you there, years and reading are likely to help me better..

I have said what all I think should be said on this issue.

I do not think any seer or guru expected that an Upama or Utpreksha cited by him should bring in some new and confusing object or connotation..

Vedic Sanskrit and s Classical Sanskrit

I have had occasion to go through even some research articles on the issue of Vedic and Literary Sanskrit.. Some experts  go to the extent of stating the language used in Vedas is Vedic Sanskrit and that used in Kavyas etc as Classical Sanskrit.

Some think that the two types of Sanskrit Co-existed and the Classical Sanskrit had some relations with Prakritam as an uncle or aunt or a cousin, and some view it as a brotherly relation.

In Upanyasams and speechers, chaatuvaakyams  or exaggerations can be used.. 

That is because the target audience are not  all scholars and even the stray scholars available are more spiritual..

I have no dissent towards  Perivayava or about what he said, and in a religious or spiritual matter, I completely surrender to him.

However we have to draw certain boundary lines.

Sanskrit is not a property of a religion alone.

 Even Vedas are not the property of any sect.

Even if there are five or six persons of that maturity, many good things can be done

I am rather amused that I am indulging more in analysis of my own behaviour rather than sharing something of common interest and common benefit..

I gave my views about having Study groups in Sanskrit .. this was posted in a group.. Just repeating here what I posted there.. simply for records..

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I have been active in social  in social media  for twenti-five years now

It does not mean that I do not have anything else to do..

Although I write and discuss about Sanskrit it is not even my significant field of study and activity ..

I am more of a professional in taxation and law..

But I just do not discuss that because profession is profession..

The mob behaviour in groups is exasperating..

Apart from posting vocal statements at random, no one in social media  appears to be having any abiding interest in following any regular and systematic method of study..

A student, if he is genuinely  devoted, should take deep interest.. and study.. study and study..

Training is not just showing off or dishing out incorrect and offensive words and sentences and then claiming a caveat that the learner is fresh and does not have any idea of the subject..

It is just like a child handling a very sharp knife to stab his mother and others  and justifying it saying that as a  child  he does not know how to use a knife..

There are so many prerequisites to have a study group and run it to some use

..

There should be a guarantee that at least there are some dedicated and persevering participants..

Administrators are just a creation of circumstances..

No person becomes a VIP or a scholar just because he or she just happens to be a moderator or administrator of a group..

So if the administrators really wish the welfare of the group, they should know what they are and where do they stand..

They should not use patronizing tone and give the impression that they are the kings and masters, unless they have the stuff inside them..

I have encountered such issues all the time in Social Media.

We have to teach Sanskrit or something useful..

and not spew out Ego..

If and when some such group of people, students and seekers arise, then things might be better..

But I have never seen such a thing  happening around here .

I have been active hewr almost for 25 yeaesf

If anyone has some sincere desire to furthering the cause  of Sanskrit or anything great, let that person say he understands the issue and that he would try to live beyond  prejudices..

Even if there are five or six persons of that maturity, many good things can be done..

Else it is only waste of web space, and exercise to fingers and strain to the eyes..

slokams, chatuslokams and subhasitams

I posted a story essentially to drive home the point that a few words of praise can get a lot of benefits in return.. In fact, as a serious student of Sanskrit language and literature, just like most other students and scholars, I have found that the authors and poets left little for us to learn about their identity, location and time in history..The scholars and researchers have not succeeded much in fixing the identity of Kalidasa.. and even his place of origin.. whether it was in India or whether he came from outside. And although he pays respects to vedas, brahmins, and gods identified with higher castes, some feel that the name, his tilt towards Shakti or Kali and even his name Dasa would indicate that he did not belong to the high caste.. Dandi of course was a brahmin, as per the lore.. But apart from some later eulogies conveniently penned to enhance the glory of some poet or writer at the cost of someone else, there is hardly any evidence to show that Kalidasa and Dandi were contemporaries.. and that Bhoja was contemporary with them.. Dandi was essentially a prose writer more than a poet..his magnum opus is Dashakumaracharitam.. a semi historic narrative of the lives of a prince and nine of his friends.. Kaavyaadarha is his other great work..

Some eulogies flock together Dandi, Bharavi, Kalidasa and Magha.. but scholars assign them to various stages of development and maturity in literary style.. Though simple, pleasant and romantic, the puritans often hold the view that Kalidasa has his own limitations in grammar, craft and vocabulary, and that he was the earliest one.. Dandi, of a more refined and puritanic style must have come later,, and then Bharavi and then alone Magha.. and still later the Sriharsha, . and so on.. as judged by the pundits in development and refinement of the language.

We just mention some free slokas.. called Chaatu slokas.. for occasions to drive home certain points in Shastras and lifestyle.. the ideas are appealing but can never say for sure that the source is authentic.. The fruit is sweet but we do not know from which tree it is plucked, but we tend to name the tree according to our limited data or even our convenience..

There is a sloka in circulation comparing the greatness of Dandi and Kalidasa.. that too umpired by Bhoja.. nice to read but without any authenticity..

Once the matter as to who was great as a poet between Dandi and Kalidasa was taken to the doors of Devi Kali.. king Bhoja was also a witness to the proceedings. The three were assembled before the doors of the Devi which was just getting opened in the morning..

Seeing Dandi, Kali is reported to have said,

kavir dandiH kavir dandiH kavir Dandirna SashayaH

meaning three times I say, Dandi is the greatest poet.

Kalidasa was very sad.. but looking at his sad face, Mother Kali said.

Twamevaaham Twamevaaham Twamevaahama na samshayaH

meaning I declare thrice without any room for doubt that you are myself

who is greater?

So many such stories are there, with so many local variations in description and content..

So each can say things in the way he has learnt it..

Like perhaps the ten blind men who visited an elephant and described its form and qualities according to their perception..

people just reel off things without any grasp over the subject

I do not think Sanskrit is such a free language where you can do anything you want with meanings etymology and interpretations...

no Sanskrit teacher even of the present day can ever say so..

From Yaska's Niruktha and Nighantu through Shabdakalpadruma, Vachaspathya, Amarakosha, and the present Lexicons of Apte, Monier Williams and many others there are many authoritative texts which set the meanings and etymology.. And the aphorisms of Panini represent the greatest text in Grammatic rules,, and it is the model for any other language anywhere.

.

If a Sanskrit teacher says a student is free to interpret things as he would like then there is something very materially wrong with that Sanskrit Teacher..

It hurts to see such bombastic posts and statements..

And it proves my theory that people just reel off things without any grasp over the subject..

Such statements are insults to the masters from Vyasa, Valmiki, Panini, Patanjali, Vararuchi and to many thousands of great pioneers who maintained the pristine purity of the language..

In fact Sanskrit is one of the most mature languages providing for all situations in grammar and in life situations too..

and even the modern experts in the study of languages have invariably concluded that Sanskrit is the most precise of all languages..

so precise that it is easily and accurately amenable to the modern computer programming and logic..

It is a universally accepted view..

I have never stopped learning Sanskrit

 

A learner may be merely a learner. However,that does not confer on him or her any birthright to mutilate and murder the language-any language. I am really distressed about the present tendency of people to use social media in skewed ways  just to gain popularity. If a person is committing errors and claiming indulgence under the pretext that he or she is just learning and trying to improve the linguistic talents and at the same time is ready to accept open corrections and criticisms, it is nice. However, most of us here are having very little knowledge and possess huge doses of ego and self-righteousness. I can only say, if I am living in a house of glass, I should not try to throw stones at others.. Sadly,that golden rule is never followed. The post we discuss about, was first made in Sanskrit Leanring group but no one ever cared to read it.

I know I am a student of Sanskrit from 1963 onwards,and at least I know that I know very little of Sanskrit.

I trust in just expressing my frank views.-and I believe that I am earnest in living up to such views..

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To know how capable I am, the more significant thing I should know is how incapable I am.

_______________________________-

I studied Sanskrit as second language in my Degree Course, and was blessed by my professors of Sanskrit, when I was the only one who got marks qualifying for distinction in the entire university under which I studied,.. That was year ago.. forty two years ago.. and my teacher, who was a great orator, scholar and exponent of Vedanta, just told me.. " You are stopping your Sanskrit and pursuing science.. will you continue to learn. How sad ?"

Of course I pursued a post graduate degree in Science, chose a career in taxation and law; but I was touched by the sadness of my guru. Therefore I have never stopped learning Sanskrit. My learning is just for my love for the language.

Who is the Shankara, Vyasa or Kalidasa.?

 

Who is the Shankara, Vyasa or Kalidasa.?

We hear and revere these celebrated names.

They mean a lot to our culture.

To our secular culture, to our scholastic culture and to our religious culture too.

The output of literature-- Vedas, Itihasams, Puranas, some smritis, Brahmasutras.- all are traditionally believed to be the creations of Vyasa..

Some believe that this Vyasa was the incarnation of Lord Narayana Himself-the great grandson of Vasishta, the grandson of Sage Shakti, the Son of Parashara and the happy father of Shukabrahmam.

However, many scholars and doyens in the field of study of language and literature reasonably believe that one single person could not have ever produced so much of literature.

Maybe the name represented a position, sort of a chair in an academy or University

Maybe he was just an editor or compiler.

We really do not have much to get by way of evidence from the literary products themselves to infer the identity of Vyasa.

But we know that name is great and inspiring..

We revere the name of Krishna Dvaipayana the Vyasa.

We honour him as one of the ultimate gurus and celebrate Vyasa Purnima.

It is welcome

His works are his identity.

One or many Vyasas are sublime.

This logic applies to Shankara too

The primary position in our Guru Parampara belongs to this Personage.

We trust this Shankara is one who was born in Kaladi to Shivaguru and Aryaambha, and who undertook Sannyasam at the age of seven to escape the samsara nakram, ran away from home, learned did penance, and thought and thought and created the advaita philosophy.

We also believe that he protected the Shanmathams.

We also believe that he learned everything under the sun and became sarvajna

We believe that he did all this before the age of thirty-two years when he ascended heaven.

We believe that He established Madams and directed his prime disciples to preside over the orders as a Parampara to continue the Aamnaaya. We have many such Paramparas guiding us even today.. And the Acharyas there bless us now too.

Moreover, there are thousands of stotras attributable to the same Shankara.

But there is hardly any evidence which would conform to the present standards to prove that the person we call Shankara did all these things.

Again, we have to wonder whether Shankara was a mixture or facts and myths, a position, or an overlap of many historical and mythical personages.

But nothing worthwhile is gained by debating and pulling at each other’s tuft about the historicity of Shankara.

Shankara is great-Shankara is sublime-Shankara is our guide.

That is good enough.

Literary style and history are for researchers and students who struggle for academic degrees and doctorates. Moreover, all that such debates can do is to provide salary for some professors.

Or fuel for futile debate and fight for inter se importance among mutts.

In what way we are concerned...?

This applies to Kalidasa too.

We are completely in the dark about his identity.

The styles of KumaraSambhavam, Raghuvamsham, Shakuntalam, Malavikaagnimitram, Vikramorvasheeyam, and Meghadootham more or less tally and we have ascribed the authorship of all these to one name and that name is Kalidasa.

When it comes to Shyamala Dandaka or Ritusamharam, we are not sure about it.

Then the name Kalidasa, whoever he was, is an icon. Is a pride for any Indian, any lover of Indian Culture, and any lover of Sanskrit.

Why do not we accept Kalidasa that way rather that fighting over style and caste?

Scholars are famous for to be intolerant. No one can accept what another one says.

Some person or group will oppose any nice creation, any cogent view by some squeak or noise by someone else, pointing out some irrelevant point as if the whole world revolved entirely around that particular interjection.

Long live sceptics and critics.

my translations

 

My translation from Sanskrit to English will not be word to word.

I know fairly well the limitations of other modern languages vis- a- vis Sanskrit.

Normally I ensure two things.

First, I ensure that I have understood reasonably well the material I take up for translation.

Secondly, if I read the translated product, at least I should understand what I have written and what I intended to convey.

If there are too sacred mantrams like some parts of Vedas, and some secrets of Tantric worship etc, we should never try to be translate them and I never touch them for translation.

The instructions regarding the secret mantrams are that even if texts or notes prepared during training by a very learned guru to a devoted sishya, such notes should be got destroyed, by water or fire once the purpose is served .

Sure, the material I usually attempt to translate would never come under that category and would exclude all matters that the tradition and culture of India would not permit.

The style and aesthetics of English and Oriental Languages are at variance.

Besides, if a translation that is grammatically and etymologically faithful but not compatible with the style of English is attempted, the results could be often very bad or even disastrous..

Of course, I do not say we should not be faithful to the original text in all possible ways, but it should not affect the spirit of the translated material.

It is easy to take each and every word apiece, and translate it according to tense, gender, number, case, etc.(According to anta linga vibhakti vachanam.. अन्त लिङ्ग विभक्ति वचनं ) but the results are more likely to be funny. Moreover, no one could really read it. We can go for Vrittam, Svaram, Varnam etc too but except great scholars no one would have any use for it. In addition, I have not enough learning that would make me bold to present my translation skills to real masters.

If a devotee wants to have a plain meaning of what he recites in Sanskrit, my commentary may be of some use. The purpose of my translation is simply that.

I do not claim perfection, and if I attempt to explain some of the terms with grammar and also the stories and fables behind them, even explaining four or five lines can take days.. It is beyond my endurance. Besides, I am not that much learned too.

Then I will never type or speak a thing about which I am not sure that it is correct to a reasonable extent. In addition, there is no assurance that the tip of my fingers hit the correct key or the correct letter on a touch screen. So mechanical errors can happen.

𝗦𝗮𝗻𝘀𝗸𝗿𝗶𝘁 𝗶𝘀 𝗺𝗮𝗻𝘆 𝘁𝗵𝗶𝗻𝗴𝘀 𝗳𝗼𝗿 𝗺𝗮𝗻𝘆.. 𝗧𝗵𝗶𝘀 𝗶𝘀 𝗦𝗮𝗻𝘀𝗸𝗿𝗶𝘁 𝗳𝗼𝗿 𝗺𝗲..

𝗧𝗮𝗺𝗶𝗹, 𝗠𝗮𝗹𝗮𝘆𝗮𝗹𝗮𝗺, 𝗘𝗻𝗴𝗹𝗶𝘀𝗵... 𝗮𝗹𝗹 𝘁𝗵𝗲𝘀𝗲 𝗹𝗮𝗻𝗴𝘂𝗮𝗴𝗲𝘀 𝗲𝗻𝗮𝗯𝗹𝗲 𝗺𝗲 𝘁𝗼 𝘂𝗻𝗱𝗲𝗿𝘀𝘁𝗮𝗻𝗱 𝗮𝗻𝗱 𝗶𝗻𝘁𝗲𝗿𝗽𝗿𝗲𝘁 𝗱𝗮𝘁𝗮 𝗮𝗻𝗱 𝗵𝗲𝗹𝗽 𝗺𝗲 𝘁𝗼𝗼 𝗶𝗻 𝗽𝗿𝗲𝘀𝗲𝗻𝘁𝗶𝗻𝗴 𝘄𝗵𝗮𝘁 𝗜 𝘂𝗻𝗱𝗲𝗿𝘀𝘁𝗼𝗼𝗱 𝗶𝗻 𝘄𝗼𝗿𝗱𝘀 𝗮𝗻𝗱 𝗹𝗲𝘁𝘁𝗲𝗿𝘀..

𝗕𝘂𝘁 𝘀𝗼𝗺𝗲𝘄𝗵𝗲𝗿𝗲 𝗶𝗻 𝘁𝗵𝗲 𝗰𝗼𝗿𝗲 𝗼𝗳 𝗺𝘆 𝗼𝘄𝗻 𝘀𝗲𝗹𝗳, 𝗜 𝗱𝗼 𝗻𝗼𝘁 𝗸𝗻𝗼𝘄 𝘄𝗵𝗮𝘁 𝘁𝗼 𝗰𝗮𝗹𝗹 𝗶𝘁, 𝘄𝗵𝗲𝗿𝗲 𝗼𝗻𝗲 𝗰𝗼𝗺𝗺𝘂𝗻𝗶𝗰𝗮𝘁𝗲𝘀 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗠𝗮𝗸𝗲𝗿, 𝗳𝗼𝗿 𝗺𝗲 𝗶𝘁 𝗶𝘀 𝗦𝗮𝗻𝘀𝗸𝗿𝗶𝘁 𝗼𝗻𝗹𝘆.. 𝗢𝗻𝗹𝘆 𝗦𝗮𝗻𝘀𝗸𝗿𝗶𝘁..

𝗠𝗮𝘆𝗯𝗲 𝗶𝘁 𝗶𝘀 𝗷𝘂𝘀𝘁 𝗮 𝗵𝗮𝗯𝗶𝘁 𝗯𝘆 𝗯𝗶𝗿𝘁𝗵.. 𝗯𝘆 𝗯𝗿𝗶𝗻𝗴𝗶𝗻𝗴 𝘂𝗽.. 𝗯𝘂𝘁 𝗶𝘁 𝗺𝗲𝗮𝗻𝘀 𝗮 𝗹𝗼𝘁 𝘁𝗼 𝗺𝗲..

𝗦𝗼𝗺𝗲𝗵𝗼𝘄 𝗜 𝗰𝗮𝗻𝗻𝗼𝘁 𝗰𝗼𝗻𝘃𝗶𝗻𝗰𝗲 𝗺𝘆𝘀𝗲𝗹𝗳 𝘁𝗵𝗮𝘁 𝗚𝗼𝗱 𝘄𝗶𝗹𝗹 𝗮𝗻𝘀𝘄𝗲𝗿 𝗮𝗻𝘆 𝗾𝘂𝗲𝗿𝘆 𝗶𝗳 𝗶𝘁 𝗶𝘀 𝗻𝗼𝘁 𝗳𝗿𝗮𝗺𝗲𝗱 𝗶𝗻 𝗦𝗮𝗻𝘀𝗸𝗿𝗶𝘁..

𝗠𝗮𝘆𝗯𝗲 𝗶𝘁 𝗶𝘀 𝗮𝗻 𝘂𝗻𝗳𝗼𝘂𝗻𝗱𝗲𝗱 𝗳𝗲𝗲𝗹𝗶𝗻𝗴 𝗯𝘂𝘁 𝗜 𝗰𝗮𝗻 𝘃𝗶𝘀𝘂𝗮𝗹𝗶𝘇𝗲 𝗦𝗵𝗶𝘃𝗮, 𝗣𝗮𝗿𝘃𝗮𝘁𝗵𝘆, 𝗚𝗮𝗻𝗲𝘀𝗵𝗮, 𝗦𝗸𝗮𝗻𝗱𝗮, 𝗟𝗮𝗸𝘀𝗺𝘆 𝗡𝗮𝗿𝗮𝘆𝗮𝗻𝗮, 𝗚𝗮𝗿𝘂𝗱𝗮, 𝗛𝗮𝗻𝘂𝗺𝗮𝗻 𝗮𝗹𝗹 𝘀𝗽𝗲𝗮𝗸𝗶𝗻𝗴 𝗶𝗻 𝗦𝗮𝗻𝘀𝗸𝗿𝗶𝘁 𝗼𝗻𝗹𝘆..

𝗦𝗮𝗻𝘀𝗸𝗿𝗶𝘁 𝗶𝘀 𝗺𝗮𝗻𝘆 𝘁𝗵𝗶𝗻𝗴𝘀 𝗳𝗼𝗿 𝗺𝗮𝗻𝘆..

𝗧𝗵𝗶𝘀 𝗶𝘀 𝗦𝗮𝗻𝘀𝗸𝗿𝗶𝘁 𝗳𝗼𝗿 𝗺𝗲..

𝐆𝐮𝐫𝐮 𝐢𝐬 𝐚𝐥𝐰𝐚𝐲𝐬 𝐫𝐢𝐠𝐡𝐭.. 𝐖𝐡𝐚𝐭𝐞𝐯𝐞𝐫 𝐡𝐞 𝐬𝐚𝐲𝐬, 𝐢𝐬 𝐭𝐫𝐮𝐭𝐡.. 𝐰𝐡𝐚𝐭𝐞𝐯𝐞𝐫 𝐡𝐞 𝐭𝐞𝐥𝐥𝐬 𝐢𝐬 𝐚𝐧 𝐨𝐫𝐝𝐞𝐫

 

𝐈 𝐰𝐚𝐬 𝐞𝐬𝐬𝐞𝐧𝐭𝐢𝐚𝐥𝐥𝐲 𝐚 𝐬𝐭𝐮𝐝𝐞𝐧𝐭 𝐨𝐟 𝐏𝐡𝐲𝐬𝐢𝐜𝐬 𝐚𝐧𝐝 𝐀𝐩𝐩𝐥𝐢𝐞𝐝 𝐏𝐡𝐲𝐬𝐢𝐜𝐬 𝐢𝐧 𝐕𝐢𝐜𝐭𝐨𝐫𝐢𝐚.  And 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 𝐰𝐚𝐬 𝐦𝐲 𝐬𝐞𝐜𝐨𝐧𝐝 𝐥𝐚𝐧𝐠𝐮𝐚𝐠𝐞..

 𝐌𝐲 𝐦𝐨𝐬𝐭 𝐩𝐨𝐢𝐠𝐧𝐚𝐧𝐭 𝐦𝐞𝐦𝐨𝐫𝐲 𝐚𝐛𝐨𝐮𝐭 𝐕𝐢𝐜𝐭𝐨𝐫𝐢𝐚...𝐢𝐬 𝐜𝐨𝐧𝐧𝐞𝐜𝐭𝐞𝐝 𝐭𝐨 𝐏𝐫𝐨𝐟. 𝐁𝐚𝐥𝐚𝐤𝐫𝐢𝐬𝐡𝐧𝐚𝐧 𝐍𝐚𝐢𝐫, 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭 𝐒𝐜𝐡𝐨𝐥𝐚𝐫 𝐚𝐧𝐝 𝐏𝐡𝐢𝐥𝐨𝐬𝐨𝐩𝐡𝐞𝐫 𝐰𝐡𝐨 𝐰𝐚𝐬 𝐚𝐥𝐬𝐨 𝐨𝐮𝐫 𝐇𝐎𝐃 𝐢𝐧 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 𝐝𝐮𝐫𝐢𝐧𝐠 𝐦𝐲 𝐁𝐒𝐂 𝐬𝐞𝐜𝐨𝐧𝐝 𝐲𝐞𝐚𝐫..

 𝐇𝐞 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐜𝐡𝐢𝐞𝐟 𝐨𝐟 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 𝐁𝐨𝐚𝐫𝐝 of Exams 𝐟𝐨𝐫 𝐔𝐧𝐢𝐯𝐞𝐫𝐬𝐢𝐭𝐲 𝐨𝐟 𝐂𝐚𝐥𝐢𝐜𝐮𝐭 𝐭𝐡𝐚𝐭 𝐲𝐞𝐚𝐫 (𝐜𝐚𝐥𝐢𝐜𝐮𝐭 𝐮𝐧𝐢𝐯𝐞𝐫𝐬𝐢𝐭𝐲 𝐜𝐨𝐯𝐞𝐫𝐞𝐝 𝐭𝐡𝐞 𝐞𝐧𝐭𝐢𝐫𝐞 𝐌𝐚𝐥𝐚𝐛𝐚𝐫 area 𝐭𝐡𝐞𝐧.. in 1973.) 𝐚𝐧𝐝 𝐈 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐨𝐧𝐥𝐲 𝐬𝐭𝐮𝐝𝐞𝐧𝐭 𝐨𝐟 𝐭𝐡𝐚𝐭 𝐜𝐚𝐭𝐞𝐠𝐨𝐫𝐲  𝐢𝐧 𝐭𝐡𝐞whole of  𝐮𝐧𝐢𝐯𝐞𝐫𝐬𝐢𝐭𝐲, 𝐰𝐡𝐨, 𝐚𝐜𝐜𝐨𝐫𝐝𝐢𝐧𝐠 𝐭𝐨 𝐡𝐢𝐦 𝐬𝐡𝐨𝐮𝐥𝐝 𝐛𝐞 𝐠𝐢𝐯𝐞𝐧 𝐚 𝐟𝐢𝐫𝐬𝐭 𝐜𝐥𝐚𝐬𝐬 𝐢𝐧 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭  𝐒𝐞𝐜𝐨𝐧𝐝 𝐋𝐚𝐧𝐠𝐮𝐚𝐠𝐞 𝐭𝐡𝐚𝐭 𝐲𝐞𝐚𝐫.

𝐇𝐞 𝐰𝐚𝐬 𝐡𝐚𝐩𝐩𝐲 𝐚𝐛𝐨𝐮𝐭 𝐦𝐞..

 𝐓𝐡𝐞 𝐰𝐨𝐫𝐝𝐬 𝐡𝐞 𝐬𝐩𝐨𝐤𝐞 𝐭𝐨 𝐦𝐞 𝐰𝐢𝐭𝐡 𝐚 𝐭𝐢𝐧𝐠𝐞 𝐨𝐟 𝐬𝐚𝐝𝐧𝐞𝐬𝐬 𝐚𝐬 𝐈 𝐛a𝐝e 𝐟𝐚𝐫𝐞𝐰𝐞𝐥𝐥 𝐭𝐨 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 D𝐞𝐩𝐚𝐫𝐦𝐞𝐧𝐭 𝐰𝐚𝐬,

"ഇനി താന്‍ സംസ്കൃതം പഠിക്കില്ല അല്ലെ? "𝐘𝐨𝐮 𝐰𝐢𝐥𝐥 𝐧𝐨𝐭  𝐜𝐨𝐧𝐭𝐢𝐧𝐮𝐞 𝐭𝐨 𝐥𝐞𝐚𝐫𝐧 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 𝐚𝐧𝐲 𝐦𝐨𝐫𝐞 ?

 𝐘𝐞𝐬, 𝐦𝐲 𝐟𝐨𝐫𝐦𝐚𝐥 𝐞𝐝𝐮𝐜𝐚𝐭𝐢𝐨𝐧 𝐢𝐧 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 𝐬𝐭𝐨𝐩𝐩𝐞𝐝 𝐭𝐡𝐞𝐫𝐞.

 𝐁𝐮𝐭 𝐈 𝐧𝐞𝐯𝐞𝐫 𝐬𝐭𝐨𝐩𝐩𝐞𝐝..𝐈 𝐚𝐦 𝐥𝐞𝐚𝐫𝐧𝐢𝐧𝐠 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 𝐞𝐯𝐞𝐧 𝐧𝐨𝐰.

 𝐌𝐚𝐧𝐲 𝐲𝐞𝐚𝐫𝐬 𝐥𝐚𝐭𝐞𝐫. 𝐈 𝐦𝐞𝐭 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭 𝐏𝐡𝐢𝐥𝐨𝐬𝐨𝐩𝐡𝐞𝐫 𝐥𝐚𝐭𝐞𝐫 𝐢𝐧 𝐓𝐫𝐢𝐯𝐚𝐧𝐝𝐫𝐮𝐦.. 𝐣𝐮𝐬𝐭 𝐛𝐞𝐟𝐨𝐫𝐞 𝐡𝐞 𝐩𝐚𝐬𝐬𝐞𝐝 𝐚𝐰𝐚𝐲..

𝐈 𝐰𝐞𝐧𝐭 𝐟𝐨𝐫 𝐭𝐚𝐱𝐚𝐭𝐢𝐨𝐧, Indian Revenue Service , 𝐚𝐧𝐝 𝐏𝐡𝐲𝐬𝐢𝐜𝐬 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐝𝐨 𝐦𝐮𝐜𝐡 𝐠𝐨𝐨𝐝 𝐭𝐨 𝐦𝐞 𝐞𝐢𝐭𝐡𝐞𝐫 ..

𝐁𝐮𝐭 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭,𝐢𝐬 𝐬𝐭𝐢𝐥𝐥 𝐦𝐲 𝐥𝐢𝐟𝐞..

𝐒𝐫𝐢 𝐆𝐮𝐫𝐮𝐛𝐡𝐲𝐨 𝐧𝐚𝐦𝐚𝐇

𝐀𝐧𝐝 𝐞𝐯𝐞𝐧 𝐚𝐦𝐨𝐧𝐠 𝐦𝐲 𝐬𝐨𝐜𝐢𝐚𝐥 𝐦𝐞𝐝𝐢𝐚 𝐟𝐫𝐢𝐞𝐧𝐝𝐬 𝐚𝐧𝐝 𝐟𝐫𝐢𝐞𝐧𝐝𝐬 𝐢𝐧 𝐥𝐢𝐟𝐞 𝐭𝐨𝐨 𝐦𝐚𝐧𝐲 𝐨𝐟 𝐦𝐲 𝐦𝐞𝐧𝐭𝐨𝐫𝐬 𝐚𝐧𝐝 𝐭𝐞𝐚𝐜𝐡𝐞𝐫𝐬  𝐚𝐫𝐞 𝐭𝐡𝐞𝐫𝐞..

𝐈 𝐜𝐫𝐢𝐭𝐢𝐜𝐢𝐳𝐞, 𝐫𝐢𝐝𝐢𝐜𝐮𝐥𝐞, 𝐚𝐫𝐠𝐮𝐞 𝐰𝐢𝐭𝐡 𝐦𝐚𝐧𝐲 𝐩𝐞𝐨𝐩𝐥𝐞 .𝐈 𝐮𝐬𝐞 𝐥𝐚𝐧𝐠𝐮𝐚𝐠𝐞  𝐬𝐨𝐚𝐤𝐞𝐝 𝐢𝐧 𝐚𝐜𝐢𝐝  𝐬𝐨 𝐨𝐟𝐭𝐞𝐧.

𝐁𝐮𝐭  𝐰𝐡𝐞𝐧 𝐢𝐭 𝐜𝐨𝐦𝐞𝐬 𝐭𝐨 𝐦𝐲  𝐦𝐚𝐬𝐭𝐞𝐫𝐬, 𝐚𝐧𝐝 𝐠𝐮𝐫𝐮𝐬,  𝐈 𝐜𝐨𝐮𝐥𝐝 𝐧𝐞𝐯𝐞𝐫 𝐦𝐮𝐬𝐭𝐞𝐫 𝐜𝐨𝐮𝐫𝐚𝐠𝐞 𝐞𝐯𝐞𝐧 𝐭𝐨  𝐭𝐚𝐥𝐤 𝐛𝐨𝐥𝐝𝐥𝐲 𝐭𝐨 𝐭𝐡𝐞𝐦.. 𝐨𝐫  𝐫𝐞𝐩𝐥𝐲 𝐭𝐨 𝐭𝐡𝐞𝐢𝐫  𝐪𝐮𝐞𝐢𝐫𝐞𝐬  𝐚𝐧𝐝 𝐈 𝐰𝐨𝐮𝐥𝐝 𝐧𝐞𝐯𝐞𝐫 𝐯𝐞𝐧𝐭𝐮𝐫𝐞 𝐭𝐨 𝐜𝐨𝐦𝐦𝐞𝐧𝐭 𝐨𝐧  𝐭𝐡𝐞 𝐚𝐜𝐭𝐢𝐯𝐢𝐭𝐢𝐞𝐬 𝐨𝐟 𝐬𝐮𝐜𝐡  𝐠𝐮𝐫𝐮𝐬..

𝐆𝐮𝐫𝐮 𝐢𝐬 𝐚𝐥𝐰𝐚𝐲𝐬 𝐫𝐢𝐠𝐡𝐭..  𝐖𝐡𝐚𝐭𝐞𝐯𝐞𝐫 𝐡𝐞 𝐬𝐚𝐲𝐬, 𝐢𝐬 𝐭𝐫𝐮𝐭𝐡.. 𝐰𝐡𝐚𝐭𝐞𝐯𝐞𝐫 𝐡𝐞 𝐭𝐞𝐥𝐥𝐬  𝐢𝐬 𝐚𝐧 𝐨𝐫𝐝𝐞𝐫 ..

𝐋𝐞𝐚𝐫𝐧𝐢n𝐠 𝐨𝐟 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 𝐬𝐡𝐨𝐮𝐥𝐝 𝐛𝐞 𝐩𝐫𝐞𝐜𝐢𝐬𝐞 𝐚𝐧𝐝 𝐩𝐮𝐫𝐩𝐨𝐬𝐞𝐟𝐮𝐥.

𝐋𝐞𝐚𝐫𝐧𝐢n𝐠 𝐨𝐟 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 𝐬𝐡𝐨𝐮𝐥𝐝 𝐛𝐞 𝐩𝐫𝐞𝐜𝐢𝐬𝐞 𝐚𝐧𝐝 𝐩𝐮𝐫𝐩𝐨𝐬𝐞𝐟𝐮𝐥.

𝐓𝐡𝐞 𝐬𝐭𝐲𝐥𝐞 𝐚𝐧𝐝 highly systematic methodology o𝐟 𝐭𝐡𝐞 𝐜𝐥𝐚𝐬𝐬𝐢𝐜𝐚𝐥 𝐥𝐚𝐧𝐠𝐮𝐚𝐠𝐞,𝐰𝐢𝐭𝐡 𝐯𝐞𝐫𝐲 𝐭𝐢𝐠𝐡𝐭 𝐚𝐧𝐝 𝐜𝐫𝐢𝐬𝐩 𝐬𝐭𝐫𝐮𝐜𝐭𝐮𝐫𝐞 𝐜𝐚𝐧 𝐛𝐞 𝐨𝐟 𝐠𝐫𝐞𝐚𝐭 𝐡𝐞𝐥𝐩 𝐟𝐨𝐫𝐦𝐢𝐧𝐠 𝐭𝐞𝐦𝐩𝐥𝐚𝐭𝐞 𝐟𝐨𝐫 𝐚𝐧𝐲 𝐬𝐨𝐫𝐭 𝐨𝐟 𝐩𝐫𝐨𝐠𝐫𝐚𝐦𝐦𝐢𝐧𝐠 𝐚𝐧𝐝 𝐟𝐨𝐫 𝐩𝐫𝐞𝐩𝐚𝐫𝐢𝐧𝐠 𝐟𝐥𝐨𝐰𝐜𝐡𝐚𝐫𝐭 𝐰𝐢𝐭𝐡 𝐚𝐜𝐜𝐮𝐫𝐚𝐜𝐲. However, 𝐢𝐟 𝐭𝐡𝐞 𝐥𝐚𝐧𝐠𝐮𝐚𝐠𝐞 𝐢s  l𝐞𝐚𝐫𝐧𝐞𝐝  routinely like 𝐚𝐧𝐲 𝐨𝐭𝐡𝐞𝐫 𝐥𝐚𝐧𝐠𝐮𝐚𝐠𝐞, 𝐣𝐮𝐬𝐭 𝐬𝐞𝐜𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐪𝐮𝐚𝐥𝐢𝐟𝐲𝐢𝐧𝐠 𝐦𝐚𝐫𝐤𝐬 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐡𝐞𝐥𝐩 𝐨𝐟 𝐠𝐫𝐚𝐜𝐞 𝐦𝐚𝐫𝐤𝐬 𝐭𝐨𝐨, 𝐭𝐡𝐚𝐭 𝐢𝐬 𝐧𝐨𝐭 𝐠𝐨𝐢𝐧𝐠 𝐭𝐨 𝐡𝐞𝐥𝐩.

𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 𝐢𝐬 𝐚𝐧 𝐞𝐱𝐜𝐞𝐥𝐥𝐞𝐧𝐭 𝐭𝐨𝐨𝐥 𝐢𝐧 𝐭𝐡𝐞 𝐡𝐚𝐧𝐝𝐬 𝐨𝐟 𝐚 𝐡𝐢𝐠𝐡𝐥𝐲 𝐥𝐨𝐠𝐢𝐜𝐚𝐥 𝐦𝐢𝐧𝐝. 𝐄𝐯𝐞𝐧 𝐭𝐡𝐞 𝐬𝐭𝐮𝐝𝐲 𝐨𝐟 𝐕𝐞𝐝𝐚𝐬- 𝐒𝐡𝐢𝐤𝐬𝐡𝐚, 𝐂𝐡𝐚𝐧𝐝𝐚𝐬, 𝐍𝐢𝐫𝐮𝐤𝐭𝐚𝐦, 𝐉𝐲𝐨𝐭𝐡𝐢𝐬𝐡𝐚𝐦, Vyakaranam, Kalpam-𝐚𝐫𝐞 𝐚𝐥𝐥 𝐛𝐚𝐬𝐞𝐝 𝐨𝐧 𝐯𝐞𝐫𝐲 𝐩𝐫𝐞𝐜𝐢𝐬𝐞 𝐚𝐧𝐝 𝐡𝐢𝐠𝐡𝐥𝐲 𝐝𝐞𝐦𝐚𝐧𝐝𝐢𝐧𝐠 𝐩𝐫𝐨𝐜𝐞𝐬𝐬 𝐨𝐟 𝐥𝐨𝐠𝐢𝐜- of very exacting standards of accuracy.

𝐇𝐮𝐦𝐚𝐧 𝐦𝐢𝐧𝐝 𝐡𝐚𝐝 𝐬𝐨𝐚𝐫𝐞𝐝 𝐭𝐨 𝐢𝐭𝐬 𝐚𝐧𝐚𝐥𝐲𝐭𝐢𝐜𝐚𝐥 𝐛𝐞𝐬𝐭 𝐞𝐯𝐞𝐧 𝐟𝐢𝐯𝐞 𝐦𝐢𝐥𝐥𝐞𝐧𝐧𝐢𝐮𝐦𝐬 𝐚𝐠𝐨..

𝐁𝐮𝐭 𝐚𝐟𝐭𝐞𝐫 𝐚 𝐜𝐞𝐫𝐭𝐚𝐢𝐧 𝐥𝐞𝐯𝐞𝐥 𝐨𝐟 𝐩𝐫𝐞𝐜𝐢𝐬𝐢𝐨𝐧 𝐭𝐡𝐞 𝐧𝐨𝐫𝐦𝐚𝐥 𝐬𝐭𝐮𝐝𝐞𝐧𝐭 𝐨𝐟 𝐚𝐧𝐲 𝐥𝐚𝐧𝐠𝐮𝐚𝐠𝐞 𝐞𝐧𝐜𝐫𝐨𝐚𝐜𝐡𝐞𝐬 𝐢𝐧𝐭𝐨 𝐭𝐡𝐞 𝐫𝐞𝐚𝐥𝐦 𝐨𝐟 𝐯𝐞𝐫𝐛𝐢𝐚𝐠𝐞, 𝐢𝐦𝐚𝐠𝐢𝐧𝐚𝐭𝐢𝐨𝐧, 𝐬𝐞𝐧𝐭𝐢𝐦𝐞𝐧𝐭𝐬 𝐞𝐭𝐜., 𝐰𝐡𝐢𝐜𝐡 𝐚𝐫𝐞 𝐧𝐨𝐭 𝐞𝐱𝐚𝐜𝐭𝐥𝐲 𝐚𝐦𝐞𝐧𝐚𝐛𝐥𝐞 𝐭𝐨 𝐥𝐨𝐠𝐢𝐜.

𝐓𝐡𝐞𝐫𝐞 𝐭𝐡𝐞 𝐥𝐚𝐧𝐠𝐮𝐚𝐠𝐞 𝐜𝐚𝐧 𝐠𝐢𝐯𝐞 𝐨𝐧𝐥𝐲 𝐚𝐞𝐬𝐭𝐡𝐞𝐭𝐢𝐜 𝐬𝐚𝐭𝐢𝐬𝐟𝐚𝐜𝐭𝐢𝐨𝐧..

𝐈𝐟 𝐒𝐚𝐧𝐬𝐤𝐫𝐢𝐭 𝐢𝐬 𝐭𝐨 𝐛𝐞 𝐮𝐬𝐞𝐝 𝐩𝐮𝐫𝐩𝐨𝐬𝐞𝐟𝐮𝐥𝐥𝐲, 𝐰𝐞 𝐡𝐚𝐯𝐞 𝐭𝐨 𝐬𝐡𝐞𝐝 𝐨𝐫 𝐬𝐜𝐚𝐥𝐩𝐞𝐥 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐭𝐡𝐞 𝐨𝐮𝐭𝐞𝐫 𝐨𝐫 𝐩𝐞𝐫𝐢𝐩𝐡𝐞𝐫𝐚𝐥 𝐬𝐡𝐞𝐥𝐥 𝐨𝐟 𝐠𝐞𝐧𝐞𝐫𝐚𝐥𝐢𝐳𝐚𝐭𝐢𝐨𝐧 𝐚𝐧𝐝 𝐝𝐞𝐥𝐯𝐞 𝐝𝐞𝐞𝐩 𝐢𝐧𝐭𝐨 𝐭𝐡𝐞 𝐬𝐭𝐫𝐮𝐜𝐭𝐮𝐫𝐞..

𝐍𝐨 𝐩𝐫𝐨𝐟𝐢𝐭 𝐜𝐚𝐧 𝐚𝐫𝐢𝐬𝐞 𝐛𝐲 𝐬𝐚𝐲𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐰𝐞 𝐡𝐚𝐝 𝐚 𝐜𝐫𝐞𝐝𝐢𝐭𝐚𝐛𝐥𝐞 𝐩𝐚𝐬𝐭, 𝐰𝐞 𝐰𝐞𝐫𝐞 𝐠𝐨𝐨𝐝 𝐚𝐭 𝐚𝐬𝐭𝐫𝐨𝐥𝐨𝐠𝐲, 𝐚𝐬𝐭𝐫𝐨𝐧𝐨𝐦𝐲, 𝐩𝐨𝐞𝐭𝐢𝐜𝐬 𝐞𝐭𝐜..

𝐖𝐞 𝐬𝐡𝐨𝐮𝐥𝐝 𝐬𝐭𝐮𝐝𝐲 𝐚𝐥𝐥 𝐭𝐡𝐞𝐬𝐞 𝐚𝐩𝐩𝐫𝐨𝐚𝐜𝐡𝐢𝐧𝐠 𝐭𝐡𝐞 𝐬𝐮𝐛𝐣𝐞𝐜𝐭 𝐰𝐢𝐭𝐡 𝐧𝐚𝐧𝐨 𝐩𝐫𝐞𝐜𝐢𝐬𝐢𝐨𝐧 𝐰𝐞 𝐚𝐩𝐩𝐥𝐲 𝐢𝐧 𝐬𝐜𝐢𝐞𝐧𝐜𝐞.

The style and aesthetics of English and Oriental Languages are at great variance

 

My translation from Sanskrit to English may not be word to word. I know the limitations of other modern languages Vis a Vis Sanskrit. If we come across too sacred mantrams like some parts of Vedas, and some secrets of Tantric worship etc., we should never venture to translate such parts. Some preceptors even give strict instructions that when a very learned guru prepares written text or notes to a devoted sishya during training such notes the student must destroy them by immersing them in water or by burning them after use.

Anyway, I take care to ensure that the materials I usually translate would never come under such secret category.  The style and aesthetics of English and Oriental Languages are at great variance, and if a grammatically and etymologically puritan translation from Sanskrit to English is attempted, the results could be very bad or even disastrous. It is relatively easier to take each and every word piece by piece, and translate it according to tense, gender, number, case, etc.. anta-linga-vibhakti-vachanam. However, the results are more likely to be funny. Moreover, no sane reader could really understand and derive any benefit from such translation.

If a devotee wants to have a plain meaning of what he recites in Sanskrit, my commentary may be of some use, at least in a limited way. I do not claim perfection, and if I attempt to explain some of the terms with grammatical nuances and also the stories and fables behind them, even explaining four or five lines can consume many days. It is beyond my level of endurance or intellectual capacity. I confess I am not that much erudite.

the nectar that is Sanksrit languge is neither emaciated or tiresome, not is difficult to learn..

सुरस सुबोधा विश्‍वमनोज्ञा ललिता हृद्या रमणीया

अमृतवाणी संस्‍कृतभाषा नैव क्लिष्‍टा न च कठिना ।।

സുരസസുബോധാ വിശ്വ മനോജ്നാ ലളിതാ ഹൃദ്യാ രമണീയാ

അമൃതവാണീ സംസ്കൃതഭാഷാ നൈവ ക്ലിഷ്ടാ ന ച കഠിനാ

surasa subodhaa vishvamanojnaa lalitaa hrudyaa ramaneeyaa

amrutavaanee samskrutabhaashaa naiva klistaa na cha kadinaa

Of sublime taste and a treasurehouse of consciousness, attractive to the whole universe, simple, pleasant to the heart, the nectar that is Sanksrit languge is neither emaciated or tiresome, not is difficult to learn..

dwani kavyas

All writers on the evolution of Sanskrit and its literature, have invariably set apart some space in their works to discuss about the dwani kavyas, or parts of works dealing with sounds and syllables and letters being given greater importance than the poetic beauty of description and aesthetics.. Even though such tendencies could be traced even to Vedas and even to the works of stalwarts like Kalidas, Bana and Bharavi,, it would appear that they have not attempted to indulge in repeated word pictures at the cost of the content and beauty of the Kavyam.. But Magha, in Sisupalavadham started the trend and the later poets for a few centuries followed suit, so much so that people started to think that such ornamental but affected arrangement of words, even at the cost of losing something in the content was a sine qua non for Kavyams.. But a substantial number of followers of Sanskrit hold the view that such ornamentation in letters making inroads into the aesthetics indicated a decline in the literary annals in that language.. Sure, Vedas and poets till Kalidasa have not used such contrivances consciously..

How did the concept of Subhashitam originate?

How did the concept of Subhashitam originate?

Would it be correct to state that Shubhashitams were used to convey simple truths and learnings in a concise and easy to follow format?

My take on it

Subhashitams existed right from the day Sanskrit literature was born

Praising the good things and giving respect to persons with such good qualities with an implied message that these should be adopted as guidances to follow in life was contained inherently even in the earliest vedic literature. Even Buddhist and Jain scriptures and many secular texts too followed the same methodology.

The subhashitam did not come as stand alone dicta

The description of the activities of men or merit and the positive effects of such conduct and activities were summarised in the subhashitam.

Similarly acts of evil nature or content perpetrated by people and their disastrous after-effects too found their summarization in some subhashitams.

Therefore every subhashitam came with an illustrative story or activity to guide the student and the reader.

Subhashitam extracted from Vedas Ramayanam Mahabharatham Brihat Katha Panchatantram Hitopadesham.. all these have such supporting history.

Great scholars often aggregated such subhashitams into numerous anthologies.

Of course Subhashitam is in reality a narration of a story illustrating a moral rule or a nice social or legal precedent in a catchy and concise manner.

The subhashitams are easy to memorize.

Therefore once the idea is internalized the reader can go after the source legend and draw immense benefit from that.

A great western scholar Prof Ludwik Sternbach dedicated his whole life in the research of Subhashitams and tried to compile a monumental volume Mahasubhashita sangraham.. He made a lot of progress but God took him away from by the time he reached subhashitams startind with छ and he had compiled more than 14600 subhashitams with copious references. But the monumental work stopped abruptly because of his demise.

In kerala, we are exposed to Sanskrit first through Malayalam

In kerala, we are exposed to Sanskrit first through Malayalam.. and even now the chaste Malayalam is almost sixty to seventy percent Sanskrit- oriented. Most of the poetic works in Malayalam including even cinema lyrics of today are extremely Sanskrit-oriented..
Even Malayalee names have mostly Sanskrit origin.. You will find many Pushpangadhans and Rajeevaakshans in Malayalam...
And basically we read Gita, or Ramayanam or Bhagavatham through Malayalam... and learned the nuances through exponents of such texts in Sanskrit-malayalam or Sanskrit-tamil, by great people like Sengalipuram Anantharama Dikshitar or Vazhakunnu Thiruveni... 

We started learning Sanskrit grammar through malayalam verses like Baalaprabhodhanam.."അതെന്നു പ്രഥമക്കര്‍ത്ഥം ദ്വിതീയക്കതിനെ പുനഃ തൃതീയാ ഹേതുവായിക്കൊണ്ട് ....this was our start in Sanskrit..

. 

Of course I have had occasions to read oriental Scholars like Radhakrisnan and Hirayanna and others in English, and added to that Max Muller and other western scholars in their own presentations.. 

But the Sanskrit Kavyas were commented upon by great scholars like Mallinatha Soori, Vedas were explained by Sayana and Bhattabhaskara in Sanksrit, and the Grammatical texts were later on explained by greats like Appayya Deeskhita, Kuppuswamy Sastrigal, and in kerala by many malayalam writers.. 

Rajaraja Varma was called the Kerala Panini. It was nice that the weseterners tried to rediscover Sanskrit, but Indian Languages and particularly Sanskrit, grew in the Indian Style also.. The kerala School, The Adayar School, The Maharstra..Poona school, The Varanasi School, The Kolkotta School,, The Kashmiri line ...The Lahore Dhaka  schools.. the branches go on.
 I have tried to approach Sanskrit from Malayalam, Sanskrit itself, Tamil, a little Telugu, and also from English.. And a little German too..
 Indian approach appears to be more realistic and revealing.. I love to read Shakespeare or Sheldon in English, but I would prefer to enjoy my Valmiki and Kalidasa through Sanskrit,  and also through Indian tongues like Malayalam , Tamil etc...

മാത പനസി ദശായം പാശി ( panasi dashaayam paashi).. मात! पनसि दशायं पाशि

Most of the scholars are unanimous in their view that Sanskrit was always an official and formal language.

.Every householder must have used different languages or dialects for garden use...

If we see the dramas in Sanskrit like Shakuntalam, the dialogues rendered by the Vidhushaka, menials and Lady characters are in Prakrita..( with Sanskrit Transliteration for the bookish persons)..

The adoption of Sanskrit as a completely spoken language in Mathur is to be praised as a pioneering move to further the greatness of that classic language.. but I doubt very much whether they would have used the grammatical Sanskrit at any time to make a statement that one is going to the loo..

I am in love with Sanskrit all my life..The full sixty years or more.

And I would love to be born as a person who can be in unconditional romance with Sanskrit even in every life to come.

This gap between the scholarly and layman's version may apply to other classical languages also. Be it Greek or Latin.

The funny situation that can arise over misplaced use of Sanskrit languageis described by Kottarathil Shankunni in Aithihyamala, (Aitihyamala is a comprehensive compendium of legends and folklore in Kerala..it is a classic on its own rights) while recording the biography of the poet Tholan.. or Tholakavi

Tholan is indeed a great poet in Sanskrit and Manipravalam in Kerala.

He is the Pioneer in penning many chaste Sanskrit dramas and prose works too..And his works have been used in many Aatta kathas on dance dramas and in paadakam, chakyaar koothu etc. He is held in high esteem in Kerala for his literary accomplishment . He must have flourished after Kalidasa and many major classical poets but earlier to Thujathu ezhuthassan and Melpathur Bhattathiri.

Tholan was a Nambuthiri youth... and a great scholar of all times for that matter.....

It was the aacharam among Nambuthiris that after Samavarthanam, the men should only use Sanskrit for conversation.

For tholan, Samavarthanam was over, but he had not picked up much sanskrit...

There was a maid-servant Chakki(ചക്കി) in their illam, and the boy Tholan happened to see that this woman was climbing atop the great granary (പത്തായം) and stealing paddy .

He could not use Malayalm to report this to his mother because he was prohibited from using any other language other than Sanskrit.

So he said, മാത പനസി ദശായം പാശി ( panasi dashaayam paashi).. मात! पनसि दशायं पाशि .His logic is... Matha.... mother ചക്ക chakka or jackfruit is പനസം in malayalam.. so he called chakki as Pansai.. Granarya Pathaayam ,,,പത്തു ആയം ദശ is the sanskrit for ten.. so pathayam is dashaayam.. കയറ് kayaru is paasham in sankrit... Kayari..കയറി kayar is paasham in sanskrit, and kayari means climbed in malayalam so paashi is climed in Sanskrit so Paash for kayarii. So to inform his mother that Chakki had climbed atop the Pathayam.. he had to use the abracadabra..." Panasi Dasaayam Paashi".

Sure it is not necessary to extend our addiction to puritan Sanskrit to this extent.