Lesson 76

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• Analyzing the 1st verse of saMkShepa raamaayaNam

Home Work:

• Try and analyze any verse you can think of 

Topic Details:

The lessons so far have set a basis for further study.  The discussions further will be more focused on the verses from saMkShepa raamaayaNam

The very first verse of the book is as follows -

तपस्स्वाध्यायनिरतं तपस्वी वाग्विदां वरम् ।
नारदं परिपप्रच्छ वाल्मीकिर्मुनिपुङ्गवम् ।१।
tapasswaadhyaayanirataM tapasvI vaagvidaaM varam |
naaradaM paripaprachCha vaalmIkirmunipu~ngavam |1|

In order to understand the verse, one has to break the sandhi and samaasa of the words in the verse form.  Upon breaking the words (pada vichCheda / pada vigraha) the following form of the verse is attained

तपः-स्वाध्याय-निरतं तपस्वी वाग्विदां वरम् ।
नारदं परिपप्रच्छ वाल्मीकिः मुनि-पुङ्गवम् ॥
tapaH-swaadhyaaya-nirataM tapasvI vaagvidaaM varam |
naaradaM paripaprachCha vaalmIkiH muni-pu~ggavam ||

The verb here is
परिपप्रच्छ - it is in parokSha bhUta kaala - लिट् लकार

The adjective always follow the vibhakti (case) of the noun it is referring to!  (This the basic difference from any other colloquial language vs. samsKrutam.)  As per this rule, by putting the words in same case together, these below questions could be answered thus.

कः परिपप्रच्छ? - वाल्मीकिः परिपप्रच्छ
कीदृशः वाल्मीकिः? - तपस्वी वाल्मीकिः
कं परिपप्रच्छ? - नारदं परिपप्रच्छ
कीदृशं नारदं परिपप्रच्छ? - मुनिपुङ्गवं, वाग्विदां वरं, तपस्स्वाध्यायनिरतं नारदं परिपप्रच्छ

To further break down the individual adjectives to make more sense of the verse, one could say

गौ -> गवः -> पुङ्गवः  (bull; best among cows)
मुनिषु पुङ्गवः = मुनिपुङ्गवः (bull among muni-s)
(सप्तमी तत्पुरुष समास)

वाक् + विदाम्  = वाग्विदाम्  (knowledgeable ones)
(जश्त्व सन्धि)

वरम् = श्रेष्ठ (best)

तपः च स्वाध्यायः च - तपस्स्वाध्यायौ
(द्वन्द्व समास)

तपस्स्वाध्यायोः निरतः = तपस्स्वाध्यायनिरतः (indulged in penance and self study)
(सप्तमी तत्पुरुष समास)

वाल्मीकिः मुनिपुङ्गवम् = वाल्मीकिर्मुनिपुङ्गवम्
(विसर्ग सन्धि)

Now, the words can be rearranged as
तपस्वी वाल्मीकिः तपस्स्वाध्यायनिरतं वाग्विदां वरं मुनिपुङ्गवं नारदं परिपप्रच्छ।

A few observations here -
Even though vaalmIki wrote raamaayaNa, he has used parokSha bhUta kaala, in his own lifetime?!  There can be a couple explanations to this -
1) lava and kusha narrated the entire raamaayaNa to raama during his ashwamedha yaagam.  That could be the time when they were using this kind of a tense.
2) It is considered as 'आर्ष प्रयोग'.  The rules of grammar were formed by paaNini much later.  The lakaara and tenses were put in order only by him.  But even he, has said that if an आर्ष प्रयोग  was done, meaning, if the great seers have used it in a certain way, or if it seen in the veda-s, etc, that kind of usage is acceptable!

Will visit the next verse in the following lessons.  Until then, happy practicing!

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

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Lesson 75

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• more dhaatu paaThaam
• upasarga revision

Home Work:

• Practice any 3 dhaatu-s in la~n lakaara (anadyatana bhUtakaala)

Topic Details:

To add to the dhaatu paaTham, let us see the forms of past tense - anadyatana bhUtakaalam - past, but not recent - लङ् लकार

	एकवचन	द्वीवचन	बहुवचन
प्रथम	अपठत् apaThat	अपठताम् apaThataam	अपठन् apaThan
मध्यम	अपठः apaThaH	अपठतम् apaThatam	अपठत apaThata
उत्तम	अपठम् apaTham	अपठाव apaThaava	अपठाम apaThaama

Getting back to decoding a verse, there are a few steps to follow.

• do the padavigraha as per sandhi rules
• cluster together the words in same vibhakti 
• identify the verb
• arrange the words to deduce the meaning

Let us see this with a simple example -

सुन्दरः बालः विद्यालयं गच्छति चेष्टालुः विशालाक्षः उत्तमम्।
sundaraH baalaH vidyaalayaM gachChati cheShTaaluH vishaalaakShaH uttamam|

In this sentence, by putting together the vibhakti-s, we get -
सुन्दरः विशालाक्षः चेष्टालुः बालः, उत्तमम् विद्यालयं, गच्छति।
sundaraH vishaalaakShaH cheShTaaluH baalaH, gachChati, uttamam vidyaalayaM|
A handsome wide-eyed naughty boy, goes, to the best school.
* The adjectives to a noun will follow the same vibhakti as the noun itself.

Sometimes, the same words can be split in different ways.  The below verse is a great example of how padavigraha can affect the meaning of the same words!

तमाखुपत्रं राजेन्द्र भजमाज्ञानदायकम् ।
तमाखुपत्रं राजेन्द्र भजमाज्ञानदायकम् ॥

tamaakhupatraM raajendra bhajamaaj~naanadaayakam |
tamaakhupatraM raajendra bhajamaaj~naanadaayakam ||

On first sight, it might look like a typo, with the first line repeating itself exactly the second time!  But the below padavigraha helps to understand it better.

तमाखु-पत्रं राजेन्द्र भज मा अज्ञान-दायकम् ।
तम् आखु-पत्रं राजेन्द्र भज मा ज्ञानदायकम् ॥

tamaakhu-patraM raajendra bhaja maa aj~naana-daayakam |
tam aakhu-patraM raajendra bhaja maa j~naanadaayakam ||

The first line would translate as - O king, do not resort to tobacco leaves which gives ignorance.
The second line, with a different order of padavigraha would mean - O king, resort to that gaNesha, the giver of wealth and knowledge!

tamaakhu-patram  -> tobacco leaf
tam-aakhu-patram  -> that mouse vehicled one (that gaNesha)
maa-aj~naadaayakam  -> no (to) ignorance causing
maa j~naadaayakam  -> wealth and knowledge giver

This shows the beauty and versatility of the usage of words in the verse!

The 2000 or so dhaatu-s can be regrouped as अकर्मक, सकर्मक, द्विकर्मक धातु-s.  Based on their meaning,

• अकर्मक - intransitive verbs (an action verb with no direct object) are those that do not directly associate with another object for a given subject - hasati; upaviShati; etc.
• सकर्मक - transitive verbs (an action verb with a direct object) are those that associate with one object for a given subject - gachChati; likhati; paThati; etc.
• द्विकर्मक - ditransitive verbs (verbs that with two objects) are those that associate with two objects for the same subject - vadati; pRuchChati; darshayati; etc.

* Passive voice is a beautiful voice where the object gets more highlight than the subject itself!
Instead of saying - baalakaH vidyaalayaM gachChati,
it gives a nicer touch to say - vidyaalayaH baalena gamyate!

* Revisiting upasarga-s - the prefixes, that are added to verbs.  Click here to see the list of upasarga-s as well as their effect on the dhatu-s.

Until next class, happy practicing.

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

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Lesson 74

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• dhaatu-paaTham

Home Work:

• Write the dhaatu rUpa-s in laT lakaara for 4 dhaatu-s of your choice

Topic Details:

paaNini has defined each and every single rule in a beautiful suutra form in his 'aShTaadhyaayI' in 8 chapters.  He has also told them in such brevity that it is just impossible to find a redundant syllable!!  In fact, it is a famous saying among the grammarians as -

"अर्धमात्रा लाघवेण पुत्रोत्सवं मन्यन्ते वैय्याकरणाः"!
If they are able to skip even half a syllable, the grammarians celebrate as if a son was born in the family :).

He is so brief with his words that it is said, the very first suutra वृद्दिरादैच् (vRuddiraadaich) also serves as the mangaLam verse for his text!   (Apart from being the suutra for vRuddhi sandhi, it also means - in the very beginning, may there be progress.)

Let's learn more about verbs now.  Verbs are called 'kriyaapadam'-s.  The root words for the kriyaapada-s are called 'dhaatu'-s.  In samskRutam, there are about 2000 of them!  Those 2000 dhaatus are classified into 10 gaNa-s.  They can be remembered easily with this verse -

भ्वाद्यदादी जुहोत्यादि दिवादि स्वादिरेव च ।
तुदादिश्च रूधादिश्च तनादि क्री-चुरादयः ॥
bhvaadyadaadI juhotyaadi divaadi svaadireva cha |
tudaadishcha rUdhaadishcha tanaadi krI-churaadayaH ||

भ्वादि, दिवादि, तुदादि, अदादि, जुहोत्यादि, स्वादि, रुधादि, तनादि, क्री-आदि, चरादि gaNa-s

These dhaatu-s can be declined in many different tenses.  In English, there are 3 tenses only.  But in samsKrutam, tenses referred as लकार-s (lakaara-s), are 10 in number!  An easy verse form to remember them -

लट् वर्तमाने लेट् वेदे भूते लुङ् लङ् लिटस्तथा ।
विध्याशिषौ लिङ्लोटौ लुट् लृट् लृङ् च भविष्यतः ॥

There are variations in the past, present and future tenses as we know.  Based on the timing of the event in the past, there can be variations.  Near past where one was a witness, near past but one isn't a witness, distant past beyond one's lifetime even - such are the different past tenses.  Similarly, for future too!

'रूप चन्दिर्का' is a good reference book for the different dhaatu forms.

Will look into more details in the lessons further.

Until then, happy practicing.

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

____________________________________________________

Lesson 73

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• Extension of the vibhakti knowledge

Home Work:

• Identify the vibhakti-s and the meaning of the two verses given below (no peeking at the answer key :).

Topic Details:

To make further learning easier, it is essential to have a firm grip over vibhakti viShaya.  Else, depicting the meaning of verses, will have no meaning :).

Click here for raama shabda

Learning the raama shabda will make case analysis much easier!  The below table will aid in better understanding of the pratyaya-s (suffixes) that get added on to the praatipadikam (the root word), in order to get the vibhakti-s (words with case incorporated in them).

Click here for the pratyaya chart, as well as their rough English/Kannada equivalents :)

All vibhakti-s can have a direct association with the verb in the sentence, except the 6th case.  The 6th case refers to a praatipadikam in some other case!  Example sentence -

रामः ओदनं पात्रेण पुत्राय स्नेहात् गृहे ददाति।

raamaH odanaM paatreNa putraaya snehaat gRuhe dadaati| 

1st case - रामः = raama --> Subject

2nd case - ओदनं = rice --> Object

3rd case - पात्रेण = with a vessel --> Instrumental

4th case - पुत्राय = for the son --> Dative

5th case - स्नेहात् = from (out of) love --> Ablative

7th case - गृहे = in the house --> Locative

ददाति = gives --> Verb

6th case can never be associated to the verb directly.  It would refer to a noun in a different vibhakti.  For example, it could be -
लक्ष्मणस्य गृहे - in lakShmaNa's house
भरतस्य पुत्राय - for bharata's son
शतृघ्नस्य पात्रेण - with shatRughna's vessel

6th case is Genetive, it show's belonging-ness.  

Sambodhanaa. 1st case is Vocative.  It is used to address the subject.

Below are two verses that use ALL the vibhakti-s in their ekavachana form!

1. 

रामो राजमणिः सदा विजयते रामं रमेशं भजे 

रामेण अभिहता निशाचरचमूः रामाय तस्मै नमः ।

रामात् नास्ति परायणं परतरं रामस्य दासोऽस्म्यहम् 

रामे चित्तलयः सदा भवतु मे भो राम मामुद्धर ॥

raamo raajamaNiH sadaa vijayate raamaM rameshaM bhaje 

raameNa abhihataa nishaacharachamUH raamaaya tasmai namaH |

raamaat naasti paraayaNaM parataraM raamasya daaso.smyaham 

raame chittalayaH sadaa bhavatu me bho raama maamuddhara ||

2.

कृष्णो रक्षतु नो जगत्रयगुरुः कृष्णं नमस्याम्यहम् 

कृष्णेन अमर-शत्रवो विनिहताः कृष्णाय तस्मै नमः । 

कृष्णात् एव समुत्थितं जगदिदं कृष्णस्य दासोऽस्म्यहम् 

कृष्णे तिष्ठति सर्वमेतदखिलं हे कृष्ण रक्षस्व माम् ॥

kRuShNo rakShatu no jagatrayaguruH kRuShNaM namasyaamyaham 

kRuShNena amara-shatravo vinihataaH kRuShNaaya tasmai namaH | 

kRuShNaat eva samutthitaM jagadidaM kRuShNasya daaso.smyaham 

kRuShNe tiShThati sarvametadakhilaM he kRuShNa rakShasva maam ||

Answer key:
1.
Victory to raama, the best of the kings.  I worship raama, the Lord of sItaa.  Armies of the demons were killed by raama.  Salutations to the raama.  There is no better resort than raama.  I am a servant of raama.  May my mind be absorbed in raama.  Oh! raama, protect me.

2.
May kRuShNa, the teacher of the three worlds protect us.  I salute kRuShNa.  the demons who are enemies of Gods are killed by kRuShNa.  Salutations to that kRuShNa.  This world has sprung from kRuShNa alone.  I am the servant of kRuShNa.  All this entirely stayes in kRuShNa.  Oh! kRuShNa, save me!

Until next lesson, happy practicing.

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

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Lesson 72

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• Types of samaasa-s

Home Work:

• Practice a few variations of samaasa-s

Topic Details:

Learning the meanings of these technical terms involving the samaasa-s will make learning easier -

समस्त पदम् - full word - after the samaasa kriyaa is made
विग्रह वाक्यम् - broken sentence - the way a samaasa is split
पूर्वपदम् - the word that appears first in the vigraha vaakya
उत्तरपदम् - the word that appears afterwards in the vigraha vaakya

The different variations in the samaasa-s can be charted out as below -

समासः

   1. केवलसमासः

   2. विशेषसमासः

·        तत्पुरुषः (उत्तरपदप्रधानः - uttarapada is predominant)  

§  सामान्यः (7)

§  कर्मधारयः (9)

§  द्विगुः (3)

§  नञ्प्रभृतयः (5)

·        बहुव्रीहिः (अन्यपदार्थप्रधानः - meaning of some other word is vital)

§  सामान्यः (6)

§  विशेषः (9)

·        द्वन्द्वः (उभयपदप्रधानः - both puurva and uttara pada-s are important)

§  इतरेतरः (2)

§  समाहारः (2)

·        अव्ययीभावः (33) (पूर्वपदप्रधानः - puurva pada is crucial) (also, this involves अस्वपदविग्रह, meaning, the vigraha vaakya will have a word that is not part of the samastapadam.) 

There is a beautiful verse that is a play of words using the samaasa variations.  This clearly shows that the meanings of the samaasa pada changes as per context!

अहं च त्वं च राजेन्द्र लोकनाथावुभावपि ।

बहुव्रीहिरहं राजन् षष्ठीतत्पुरुषो भवान् ॥

ahaM cha tvaM cha raajendra lokanaathaavubhaavapi|

bahuvrIhirahaM raajan ShaShThItatpuruSho bhavaan ||

After splitting the composite words (sandhis), it could be read as -

अहं च त्वं च राजेन्द्र लोकनाथौ उभौ अपि ।

बहुव्रीहिः अहं राजन् षष्ठीतत्पुरुषो भवान् ॥

ahaM cha tvaM cha raajendra lokanaathau ubhau api|

bahuvrIhiH ahaM raajan ShaShThItatpuruSho bhavaan || 

It means, 

Oh king, you and I are both 'lokanaatha'-s.  I am rich man, you are only a 6th person!!

How could this be?!  This is a play of words.  Generally, a king is referred as a 'lokanaatha', meaning, guardian, protector, supreme power, etc.  But here, a beggar is addressing the king as thus - 'Oh king, you and I are both lokanaatha-s!'  I am a rich person (one who has lots of dhaanyam - bahu vrIhi (lots of rice)) and you are just a 6th person'!!  How is that justified?  

Well, it can be done only in samskRutam!  The word lokanaatha can be split in 2 different ways in 2 different samaasa-s (sorry, no equivalent to this in English and not to be confused with 'samosa' ;).  It is a way of giving derivations of words as per different rules!

So, in a samaasa called ShaShTI-tatpuruSha, it is derived as

लोकस्य नाथः 

lokasya naathaH 

meaning, lord of the world.  Okay, that makes sense.  

But how can a beggar call himself lokanaatha?

Well, in bhahuvrIhi samaasa, it is derived as

लोकः नाथः यस्य सः 

lokaH naathaH yasya saH

means - he whose Lord is the world!  To expand further, it means the beggar accepts the superiority of the entire world over him, as he survives on the mercy of other beings in the world!! 

The word बहुव्रीहि means one who has lots of rice (prosperous), as well as refers to the name of the samaasa!

Likewise, षष्ठीतत्पुरुष means 6th person, as well as 6th case (as in vibhakti)!

Now, the other meaning of the verse would be - 

O king, you and I are both 'lokanaatha's.  Me as per bahuvrIhi samaasa (i.e., I am under the mercy of the world), you as per ShaShThI-tatpuruSha (i.e., you are the Lord of the world)!

Although a beggar, he sure seems to have a pretty good grasp of samskRutam grammar!  Such play of words would otherwise, be impossible!!  He certainly appeased and convinced the king of his statement :).

:)

Happy practicing!

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

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Lesson 71

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• Introduction to samaasa prakaraNam

Home Work:

• Identify 5 words/samaasa-s in any of the verses you already know

Topic Details:

In samskRutam, especially in shlokas, to fit the message within the meter, it is easier to use conjoined compound words.  The specialty of these kinds of words in the language is that, many many words can be compounded together, two at a time(most of the time)!  Confused?!  These below dos and don'ts about samaasa-s will help alleviate the confusion .

• समसनं समासः। अनेकस्य पदस्य एकपदीभवनं समासः इत्यर्थः। (Conjoining itself is samaasa. The unification of many words into one (housing many words in one word) is called samaasa.) 

                        Ex -  सीतायाः पतिः =  सीतापतिः

• समासः सुबन्तानां भवति, न तु तिङन्तानाम्। (Samasa happen with nouns and adjectives (subanta) only, not verbs)  (avyaya-s are treated as subanta-s)

• समासः युगपत् द्वयोः द्वयोः सुबन्तयोः भवति। द्वन्द्वे तु युगपत् बहूनामपि। (Samaasa happens by putting together two two subanta-s at a time.  Only in dvandva samaasa, many words can come together.)

                         Ex -    रामपुत्रागमनम्
                                    रामस्य पुत्रः  =  रामपुत्रः
                            रामपुत्रस्य आगमनम्   =  रामपुत्रागमनम्
                         Ex -    रामलक्ष्मणभरतशत्रुघ्नाः
                                    रामः च लक्ष्मणः च भरतः च शत्रुघ्नः च  =   रामलक्ष्मणभरतशत्रुघ्नाः

• परस्परान्वितयोः सुबन्तयोः समासः भवति।  (Samaasa happens only when there is a mutual relationship between the subanta-s.)

                         Ex -  रामस्य पुत्रः रामपुत्रः। अत्र द्वयोः परस्परान्वयः अस्ति।  भवति आगमनं रामस्य ,  पुत्रः  रमेशस्य उत्तिष्ठति। अत्र रामस्य आगमने अन्वयः। पुत्रस्य रमेशे अन्वयः। अत्र रामशब्दस्य पुत्रशब्दस्य च परस्परान्वयाभावात् रामपुत्रः इति समासः न भवति।

• समासे पूर्वत्र श्रूयमाणम् पदं पूर्वपदमिति उत्तरत्र श्रूयमाणं पदम् उत्तरपदमिति च व्यवह्रियते।  (Calling word that is heard first as 'puurvapadam' and the word heard later as 'uttarapadam', is in vogue.)

                         Ex -  चोरात्  भयम्   =  चोरभयम् । अत्र “चोर” इति पूर्वपदम्। “भयम्” इति उत्तरपदम्।

• समासे जाते पूर्वपदम् उत्तरपदं च प्रातिपदिकरूपेण स्थितं भवति। ततः समस्तात् पदात् विभक्तिः योजनीया।  (When a samaasa is generated, both the puurvapadam and uttarapadam are put in the praatipadika form.  For usage of the word, the vibhakti is added to that whole word.)

                          Ex -  रामपुत्रः  =  रामस्य  पुत्रः  =  (राम + ङस्) + (पुत्र + सु)
                                                 =  (राम + पुत्र) + सु
                                                 =  रामपुत्र + सु  =  रामपुत्रः

                                   Now the word रामपुत्रः can be used in any vibhakti as a whole word, as per requirement.

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

____________________________________________________

Lesson 70

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• More vocabulary through lots of subhaashita-s

Home Work:

• Review previous lessons over the summer break.  
• Make vocabulary lists and try to identify them in daily prayers, verses, etc.
• Learn by-heart, the verses discussed from Lesson 65

Topic Details:

Pay attention to the word breaks (sandhi-s).  Try applying the rules to break words and understand some familiar, common shloka-s later.
1.
बलाद्दत्तं बलाद्भुक्तं बलद्यच्चापि लेखितम्
सर्वान् बलकृतानर्थान् अकृतान् मनुरब्रवीत्
- मनुस्मृति

balaaddattaM balaadbhuktaM baladyachchaapi lekhitam
sarvaan balakRutaanarthaan akRutaan manurabravIt
- manusmRuti

Meaning:
That which is given forcefully, that which is possessed (enjoyed) forcefully, also that which is written forcefully; all affairs extracted by force are wretched, said manu.

Exposition:
Any action should be performed willingly by anyone! 'Force', should not be the driving force behind any deed, else it goes futile.

Giving should be beneficial to the receiver. Giving something for the sake of giving and forcing the other to receive it, no matter what, is a wasteful effort. It could be material object or monetary help or even an advice for that matter; giving by force, is not appreciated.

Taking by force is an obvious 'no, no'. Nobody wants anything snatched from them, for any reason!

Using strength to make one write anything is not useful either. One might be given an imposition to write 'I shall not lie', a hundred times. But that forced writing does not help inculcate that value in the person. One can be forced to sign off his entire property by force. That, if proven, does not hold up in the court of law even.

Manu says, any affair that is achieved through force, is wretched. No good fruit can be expected from such deeds. Pressurizing one to give into the others' strength, can yield nothing but contempt and fear. Neither is beneficial for the betterment of either of the involved individuals. It only makes one a tyrant and the other, the threatened. Neither grows spiritually. It curtails the blossoming of the soul in both. Then, what is the purpose of showing unwanted force?

Force, is all-conquering; but its victories, short-lived! Plan long term :).

pada vigrahaH:
बलात् दत्तं बलात् भुक्तं बलत् यत् चापि लेखितम्
balaat dattaM balaat bhuktaM balat yat chaapi lekhitam

सर्वान् बलकृतान् अर्थान् अकृतान् मनुः अब्रवीत्
sarvaan balakRutaan arthaan akRutaan manuH abravIt

2.
यथा चित्तं तथा वाचः यथा वाचस्तथा क्रियाः
चित्ते वाचि क्रियायाञ्च साधूनामेकरूपता
- सुभाषितरत्नभाण्डागार

yathaa chittaM tathaa vaachaH yathaa vaachastathaa kriyaaH
chitte vaachi kriyaayaa~ncha saadhUnaamekarUpataa
- subhaaShitaratnabhaaNDaagaara

Meaning:
As the mind is so is the speech, as is the speech so is the action; there is uniformity in the mind, diction and action of the noble.

Exposition:
One may speak something, think something else and execute a whole other thing! There is no connection to what they think, say or do. It is very difficult to understand such people or predict their actions. Such people are not taken seriously nor are their opinions valued much by others. The trust-ability factor for them goes down drastically.

But the noble have uniformity in their thoughts, words and deeds. They think their actions through before acting and stick to them too. They speak in coherence with their actions. In such a person, one can trust that he will do as he says and he says as he thinks. There is no hypocrisy. That evenness in these 3 faculties makes them noble.

In reality, irrespective of being certified 'noble', such people lead a much more happier and peaceful life. Just keeps things simple for them as they do not have to keep track of 3 different things :). Life suddenly seems more straight forward and untangled. They are trusted better by others, that is a bonus!

Keep thy thoughts, words and actions all in coherence!

pada vigrahaH:
यथा चित्तं तथा वाचः यथा वाचः तथा क्रियाः
yathaa chittaM tathaa vaachaH yathaa vaachaH tathaa kriyaaH

चित्ते वाचि क्रियायां च साधूनाम् एक रूपता
chitte vaachi kriyaayaaM cha saadhUnaam eka rUpataa

3.
द्राक्षा म्लानमुखी जाता शर्करा चाश्मतां गता
सुभाषितरसस्याग्रे सुधा भीता दिवं गता
- सुभाषितरत्नभाण्डागार

draakShaa mlaanamukhI jaataa sharkaraa chaashmataaM gataa
subhaaShitarasasyaagre sudhaa bhItaa divaM gataa
- subhaaShitaratnabhaaNDaagaara

Meaning:
Grapes (had) a withered face, sugar solidified. On the origination of subhaaShita, divine nectar ran away to heaven in fear!

Exposition:
The poet here has beautifully reasoned the existence of raisins, rock sugar and amruta (divine nectar). Grapes dry out to yield sweet raisins. Sugar is crystallized to obtain 'rock sugar'. Amruta naturally belongs to the Gods and is in heaven.

The poet very nicely reasons out that the grapes withered out, the sugar solidified and amruta ran away in fear - at the origination of subhaaShitaas, when subhaaShitaas came to being. The essence here is that the value of the advice, disciplines and morals in the subhaaShitaas are more sweeter than all these three! So, even these sweet things thought that they do not stand a chance against the sweetness of the subhaaShitaas and hence attained their states!!

Such is the sweetness of our valuable subhaaShitaas, which are eternal truths and relevant to any time or era.

pada vigrahaH:
द्राक्षा म्लान मुखी जाता शर्करा चाश्मतां गता
draakShaa mlaana mukhI jaataa sharkaraa chaashmataaM gataa

सुभाषित रसस्य अग्रे सुधा भीता दिवं गता
subhaaShita rasasya agre sudhaa bhItaa divaM gataa

Each verse a gem!  Until we meet again, happy practicing!

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

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Lesson 69

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• vocabulary building 

Home Work:

• learn by heart, 3 of your favorite subhaaShita-s

Topic Details:

Some interesting subhaaShita-s for the day -

1.
उदये सविता रक्तः रक्तश्चास्तमये तथा
सम्पत्तौ च विपत्तौ च महतामेकरूपता

udaye savitaa raktaH raktashchaastamaye tathaa
sampattau cha vipattau cha mahataamekarUpataa

Sun (savitaa) is red as he rises, he is red even as he sets. Similarly, great minds will be composed in happiness as well as in sadness...

Exposition:
The sun is the same red color in dawn as well as dusk. He is not ecstatic because he is rising and will be on top of the world soon. Similarly, he is not bogged down with sadness while setting either. He keeps his same color and composure. The rise and fall do not affect the sun. He will simply do his duty, which is - giving light and warmth to the world, no matter what day or era.

Similarly, the noble will not be bouncing off the walls in times of happiness nor succumb to the pain in times of hardships. They are level headed all along and keep doing their duties, leaving the rest up to Him. They understand clearly that whatever happens, there is a supreme power above who knows what's best for each and every one of us.

pada vigrahaH:
उदये सविता रक्तः रक्तः च अस्तमये तथा
udaye savitaa raktaH raktaH cha astamaye tathaa

सम्पत्तौ च विपत्तौ च महताम् एक रूपता
sampattau cha vipattau cha mahataam eka rUpataa

2.
पुण्यस्य फलमिच्छन्ति पुण्यं नेच्छन्ति मानवाः
न पापफलमिच्छन्ति पापं कुर्वन्ति यत्नतः
- महाभारत

puNyasya phalamichChanti puNyaM nechChanti maanavaaH
na paapaphalamichChanti paapaM kurvanti yatnataH
- mahaabhaarata

Beings like the fruit of virtuous deeds, but not the virtuous deeds. They do not like the fruit of sinful actions, but do such deeds with effort.

Exposition:
People like to enjoy the fruit of meritorious deeds. But the problem is, they do not want to be meritorious and perform deeds with a pure heart.

Also, they do not want to be punished for their sinful actions, but engage in such actions as if with extra effort.

This doesn't balance on His scale. A righteous deed gets a righteous reward and a vicious deed brings a vain return.

As you sow, so shall you reap!

pada vigrahaH:
पुण्यस्य फलम् इच्छन्ति पुण्यं न इच्छन्ति मानवाः
puNyasya phalam ichChanti puNyaM na ichChanti maanavaaH

न पाप फलम् इच्छन्ति पापं कुर्वन्ति यत्नतः
na paapa phalam ichChanti paapaM kurvanti yatnataH

Happy practicing!

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

____________________________________________________

Lesson 68

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• vocabulary practice through subhaaShita-s

Home Work:

• Find your own subhaaShita and try to decode it word by word.  (Try not to look for the meaning online :)

Topic Details:

Strength of language comes with understanding and, better understanding comes from a strong vocabulary.  Let's see a couple subhaaShita-s, build and strengthen the vocabulary along the way.

1.
दशकूपसमा वापी दशवापीसमो ह्रदः।
दशह्रदसमः पुत्रो दशपुत्र समो द्रुमः ॥
- मत्स्य पुराण

dashakUpasamaa vaapI dashavaapIsamo hradaH|
dashahradasamaH putro dashaputra samo drumaH||
- matsya puraaNa

A pond is equal to ten wells.  A dansk of water (reservoir) is worth ten (such) ponds.  (Then again,) ten (such) reservoirs are same as a son (offspring).  (But), a tree is equal to ten (such) sons.

Exposition:
Water is an integral part of life's very existence.  Infact, we have known man to send out space ships to different spacial objects, just to detect the existence of water.  When such is the case, a well obviously is an invaluable asset to living beings.  A well after all, is a small body of water.  Without a doubt, a pond can easily be equated to ten such wells.

The water in ten ponds can be easily contained in a reservoir.  But then, a son (good, cultured, educated one specially), is no match to even ten such reservoirs!   Because, a child quenches the thirst of the parents, in a similar way!!  But then, there is something that can even equal ten such sons!!  That is none other than a 'tree'.

Why is that?  How can 1 tree equal 10 sons or 100 reservoirs or 1000 ponds or 10,000 wells?!!!  Well... :), here's the deal.  One tree in it's life time, holds in clouds that can equal all of the above bodies of water.  How about a son.  How can a tree be better than him?  It sure is, because, a person who plants it today will never know how many people shall benefit from that tree.  In reality, the true meaning of life is said to be - to plant trees, under whose shade one does not expect to sit!  The many fruit the tree bears, shall satiate the hunger of birds/animal/people.  Many a rain clouds it might bring to the neighborhood and quench the thirst of the needy.  When he plants the sapling, he is actually doing service to many beings without realizing.  Moreover, the tree may live there for generations beyond the planter and his son and still keep serving the people, giving them water, shade and fruit.

Hence a tree is equated to so many things.  Then what does felling a tree mean?  It means we are, with our own bare hands, although theoretically, slaying so many sons and drying up so many water sources!

It is said that trees are the best antiques and the groves were God's first temples.  Strive and save those antique temples now and always!

pada vigrahaH:
दश-कूप-समा वापी दश-वापी-समो ह्रदः।
dasha-kUpa-samaa vaapI dasha-vaapI-samo hradaH|

दश-ह्रद-समः पुत्रो दश-पुत्र समो द्रुमः ॥
dasha-hrada-samaH putro dasha-putra samo drumaH||


2.
क्षमा शस्त्रं करे यस्य दुर्जनः किं करिष्यति
अतृणे पतितो वह्निः स्वयमेवोपशाम्यति
- महाभारत, उद्योग पर्व

kShamaa shastraM kare yasya durjanaH kiM kariShyati
atRuNe patito vahniH swayamevopashaamyati
- mahaabhaarata, udyoga parva

What can an evil doer do, to one whose weapon is forgiveness. A spark of fire falling where there is no grass, burns itself out.

Exposition:
A spark of fire can flare into a blaze easily, provided the circumstances are in its favor. If the spark comes in contact with things that can fuel it's rage then, sure, it will turn fierce. But, for a spark falling on ground where there is no grass or any other kind of fuel, there is no choice but to extinguish itself.

Similarly, a trouble maker can't do much harm to a person armed with a weapon called forgiveness. If one keeps forgiving the evil doer, he can't last much longer than the fire falling on empty ground.

Isn't this the best way to resolve conflicts!

pada vigrahaH:
क्षमा शस्त्रं करे यस्य दुर्जनः किं करिष्यति
kShamaa shastraM kare yasya durjanaH kiM kariShyati

अतृणे पतितो वह्निः स्वयम् एव उपशाम्यति
atRuNe patito vahniH swayam eva upashaamyati

Happy practicing!

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

____________________________________________________

Lesson 67

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• यस्य - तस्य usage

Home Work:

• Find 3 verses containing यस्य and/or तस्य 

Topic Details:

यस्य - तस्य are another pair of words that can occur together or used separately as well, depending on the context.  Depending on the context, the meaning can slightly change as well.

यस्य - whose
तस्य - his

If used together, यस्य...तस्य it means 'He who(whose)...his'

Let's see a couple example verses to understand it better -

1.
बुद्धिर्यस्य बलं तस्य निर्बुद्धेस्तु कुतो बलम्
वने सिंहो मदोन्मत्तः शशकेन निपातितः
- चाणक्य नीति

buddhiryasya balaM tasya nirbuddhestu kuto balam
vane siMho madonmattaH shashakena nipaatitaH
- chaaNakya nIti

He who has wisdom has the strength. Where is the strength for the imbecile? The intoxicated lion in the forest got thrown down by the rabbit. (In the panchatantra story of the Lion and the rabbit.)

One doesn't always have to be physically strong to win over his opponent. Many a times, a little extra wisdom has gone a long way! If one is wise enough and can think on his toes, he can bring himself out of the toughest situations. Like in the panchatantra story, a little hare fells a huge lion. He tells the lion that there is another lion dwelling inside the well. The dumb lion, not seeing that it is his own image, pounces into the well, to bring about his own end!

To him who is not wise, even his physical power proves useless. He needs wisdom to know and decide how to channelize his energies effectively, else, all his efforts will prove futile.

It is not always muscle power that comes out victorious. Be wise!

pada vigrahaH:
बुद्धिः यस्य बलं तस्य निर्-बुद्धेः तु कुतः बलम्
buddhiH yasya balaM tasya nir-buddheH tu kutaH balam

वने सिंहः मद उन्मत्तः शशकेन निपातितः
vane siMhaH mada unmattaH shashakena nipaatitaH

2.
यस्य नास्ति स्वयं प्रज्ञा शास्त्रं तस्य करोति किम्
लोचनाभ्यां विहीनस्य दर्पणः किं करिष्यति
- चाणक्य नीति

yasya naasti swayaM praj~naa shaastraM tasya karoti kim
lochanaabhyaaM vihInasya darpaNaH kiM kariShyati
- chaaNakya nIti

One who doesn't have his own intellectual insight, what can the scriptures do for him? What can a mirror do to one who is blind in the eyes?

To build a structure, the raw material available should be in favor for construction. If a pile of sand is all that there is, one can not expect to build a multi-storied monument with it. If one has no eyes, he cannot be expected to look at himself in a mirror, let alone the beauty of nature around him. If one has no aptitude and awakening within himself, the scriptures cannot help guide him in any which way! It is futile to invest energy and expect to change him because of all the rules that are drilled into his head. He has to exhaust his vaasanaas (behavioral tendencies, from previous experiences and births - as per the shaastra-s,) all by himself. One can only pray that he gets the prajnaa (intellectual awareness) soon enough, so that he can delve deeper into the scriptures once he has the necessary skill set to do so.

Pick your battles. Fundamentally, if it can't bear fruit, then there is no point fighting it!

pada vigrahaH:
यस्य न अस्ति स्वयं प्रज्ञा शास्त्रं तस्य करोति किम्
yasya na asti swayaM praj~naa shaastraM tasya karoti kim

लोचनाभ्यां विहीनस्य दर्पणः किं करिष्यति
lochanaabhyaaM vihInasya darpaNaH kiM kariShyati

Happy practicing!

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

____________________________________________________

Lesson 66

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• यस्मात् - तस्मात् usage

Home Work:

• Find a verse with यस्मात् / तस्मात् , if not use it in a sentence

Topic Details:

Let's see the usage of another pair of words, that may occur together at times - यस्मात् and तस्मात्
यस्मात् means - due to which, because of
तस्मात् means - hence, therefore

They exist together, or sometimes, यस्मात् could be implied even.  Specially in verses, we see that तस्मात् is used to drive home the key essence of the verse.  The below examples do just that.

1.
लालनात् बहवो दोषाः तडनात् बहवो गुणाः
तस्मात्पुत्रञ्च शिश्यञ्च ताडयेन्न तु लालयेत्
- चाणक्य नीति

laalanaat bahavo doShaaH taDanaat bahavo guNaaH
tasmaatputra~ncha shishya~ncha taaDayenna tu laalayet
- chaaNakya nIti

Indulgence has many deficiencies, disciplining has many efficiencies. Hence, discipline children and students, do not indulge them.

Children do not have an idea of what is good and what is not, in all arenas. Sometimes, they do not have the vision to see tomorrow's repercussions due to their today's choices. Sometimes, they just want to test the limits. These happen due to obvious reasons. One, they are children and two, they lack the experience and knowledge required to make their decisions. Many a times, it is also seen that they do not have the firmness of mind to stick to their choices either. They suddenly want something else, just because they changed their mind!

As an adult, if the parents or a teacher start indulging in every single fancy of the child, there is no end to it. At the same time, the child will never learn the true value for the possessions he has either. He will learn to take things as well as people around him for granted. He will not be able to connect the bad outcomes to the bad choices he began with! His judgement will get clouded and he will be entrapped in a viscous cycle of failure as he grows up.

In that case, what good is achieved by indulging in the whims and fancies of the child? There are more qualms than qualities in such an upbringing!

Instead, if he is guided through his choices and the pros & cons of his actions, he will make better choice later in life. In doing so, sometimes, the adults may have to hold their stance and discipline the children firmly. The children will still try to test their, as well as, the parents' limits. It may be easier, at that moment, to yield and indulge the children. Then, on a longer run, children learn to be persuasive in order to get their ways. But will not learn the very essential, discipline. Problem is, if one doesn't discipline himself, the world will do it for him! Isn't it less painful to learn it themselves as children and not go through hardships later in life?

(Although 'taaDana' literally means 'spanking', it can be taken as 'discipline', because, the purpose of spanking in the earlier days, was to discipline!)

Teach children discipline through discipline. Discipline is the bridge between goals and accomplishments. Equip thy children and students with this one essential skill.

pada vigrahaH:
लालनात् बहवो दोषाः तडनात् बहवो गुणाः
laalanaat bahavo doShaaH taDanaat bahavo guNaaH

तस्मात् पुत्रं च शिश्यं च ताडयेत् न तु लालयेत्
tasmaat putraM cha shishyaM cha taaDayet na tu laalayet


P.S.:  When on the topic of laalana, there is another verse with a very apt and practical message regarding raising children!
Click here for that verse, as well as the exposition of the verse.

2.
प्रियवाक्यप्रदानेन सर्वे तुष्यन्ति जन्तवः
तस्मात्तदेव वक्तव्यं वचने का दरिद्रता- चाणक्य नीति

priyavaakyapradaanena sarve tuShyanti jantavaH
tasmaattadeva vaktavyaM vachane kaa daridrataa
- chaaNakya nIti

All beings are pleased when kind words are offered. Hence speak only thus. Is there a scarcity for good words?

Everyone heeds to nice words!

There could be a scarcity of rain and cause a drought. There could be scarcity of food and cause a famine. There could be scarcity of wealth and lead to poverty. But, could scarcity of nice words ever occur?!  Can anyone ever say, I ran out of good words,  I am freshly out of stock of good words!  It costs one nothing, but the good feeling it leaves in the other person has no price!  All it needs, is a good heart.  Nice words bring good responses from all creatures. Even animals respond to kind words, says the poet. So, why hold back?!

It is the words that we sow today, that we reap in our future.  It is said that people may forget what you said or did, but will never forget how you made them feel!  That feeling is given to people through the words one speaks at that time.  Let's be generous with our words and speak nice!

pada vigrahaH:
प्रिय वाक्य प्रदानेन सर्वे तुष्यन्ति जन्तवः
priya vaakya pradaanena sarve tuShyanti jantavaH

तस्मात् तदेव वक्तव्यं वचने का दरिद्रता
tasmaat tadeva vaktavyaM vachane kaa daridrataa

Happy practicing.

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

____________________________________________________

Lesson 65

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• इव usage
• Revision of previous two topics

Home Work:

• Write 5 examples using इव 

Topic Details:

The word इव is used to express similarities between two things.  So it is widely used in making similes to connect the compared and the comparable.

Ex:
राम इव कृष्णः
नाग इव वेणी
कमल इव मुखम्

Let's see how it is used in a couple verses here -
1.
अनेकानि च शास्त्राणि स्वल्पायुर्विघ्नकोटयः
तस्मात्सारं विजानीयात् क्षीरं हंस इवाम्भसि
- गरुडपुराण

anekaani cha shaastraaNi svalpaayurvighnakoTayaH
tasmaatsaaraM vijaanIyaat kShIraM haMsa ivaambhasi
- garuDapuraaNa

Many a scriptures, minuscule a lifespan, ten million hurdles! Hence, understand the quintessence, like a swan (takes) milk from water.

There are multitudes of scriptures and books of knowledge. It is very difficult for one, to know and learn all of it. And there is no point in it either. Any knowledge or scripture that is just learnt, is not sufficient. It needs to be applied and put to use as well. With the limited lifespan one is bestowed with and the innumerous hurdles life throws at him, it is practically impossible to know everything that there is. Especially in today's world, bombarded with various modes of information and the world shrinking faster than ever, it is extremely hard to keep up.

Allegorically, a swan can separate milk from water and take just the milk! Similarly, the poet encourages one to get the gist of the knowledge than trying to dig into all the arenas and end up with nothing much in any field.

Consolidate your knowledge. Be selective about what and how many things you want to do in the given amount of time. Both the time and effort will prove to be productive.

अनेकानि च शास्त्राणि स्वल्प आयुः विघ्न कोटयः
anekaani cha shaastraaNi svalpa aayuH vighna koTayaH

तस्मात् सारं विजानीयात् क्षीरं हंस इव आम्भसि
tasmaat saaraM vijaanIyaat kShIraM haMsa iva aambhasi


2.
अनाहूताः स्वयं यान्ति रसास्वादविलोलुपाः
निवारिता न गच्छन्ति मक्षिका इव भिक्षुकाः

anaahUtaaH svayaM yaanti rasaasvaadavilolupaaH
nivaaritaa na gachChanti makShikaa iva bhikShukaaH

Those desirous of food come uninvited. Like the flies, beggars do not leave even when deterred.

When hunger strikes, self esteem is thrown to the wind. Just like the flies that keep swarming around the fruit, despite being shooed; a beggar keeps coming back asking for alms, although he is shunned many times.

When desire or greed blinds one's thought, without his knowledge, he behaves like the beggar.

Know when to give up.

अनाहूताः स्वयं यान्ति रस अस्वाद विलोलुपाः
anaahUtaaH svayaM yaanti rasa asvaada vilolupaaH

निवारिता न गच्छन्ति मक्षिका इव भिक्षुकाः
nivaaritaa na gachChanti makShikaa iva bhikShukaaH

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

____________________________________________________

Lesson 64

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• More examples for upasarga-s, avyaya-s and opposites

Home Work:

• Write pairs of opposites adding अ or अन् (5 for each one)

Topic Details:

Let's see the verse from previous home work.

Here अकृत्वा and अगत्वा get the क्त्वा pratyaya.  Although they have अ as a prefix, अ is NOT an upasarga.  Only the 22 prefixes seen in the upasarga list, qualify to apply any upasarga rules. Hence अ or अन्, that make opposites do not influence and call for the use of ल्यप्.

The next avyaya in the verse is, अनुत्सृज्य.  अन् is NOT an upasarga.  Then, why did ल्यप् come into play?  That is because of उत्.  उत् IS an upasarga and hence calls for ल्यप्.  This word has 2 prefixes - one makes it an opposite (अन्), another is an upasarga (उत्) => अन्-उत्-सृज्य = अनुत्सृज्य

Let's see the overall meaning of the verse -
अकृत्वा परसन्तापम् अगत्वा खलनम्रताम् |
अनुत्सृज्य सतां मार्गं यत्स्वल्पमपि तद्बहु ||

अ-कृत्वा पर-सन्तापम् अ-गत्वा खल-नम्रताम्
a-kRutvaa para-santaapam a-gatvaa khala-namrataam

अन्-उत्सृज्य सतां मार्गं यत् स्वल्पम् अपि तत् बहु
an-ut-sRujya sataaM maargaM yat swalpam api tat bahu

Without tormenting others, without putting forth false modesty, without giving up the path of the noble, any little (achieved) is more.

Tormenting other beings, being dishonest, showing false submissiveness, trading off the very essence of dharma, one may think he has achieved everything in life. That might make him rich and comfortable too. But these benefits do not stay for long. Moreover, they do not bring any peace of mind. The mind is constantly busy, churning up devious plans to fool and cheat others.

Keeping the values, one may not climb mountains or reach the pinnacles of the noble, all at once. But any little achieved (without the above influences), is more! That gives him more clarity, purity and piety! Isn't that a much better reward than riches?

Keep thy path of virtue, morality and nobility.


Another verse on similar lines -
अनुगन्तुं सतां वर्त्म कृत्स्नं यदि न शक्यते ।
स्वल्पमप्यनुगन्तव्यं मार्गस्थो नावसीदति ॥

अनुगन्तुं सतां धर्म कृत्स्नं यदि न शक्यते ।
anugantuM sataaM dharma kRutsnaM yadi na shakyate |

स्वल्पम् अपि अनुगन्तव्यं मार्गस्थो न अवसीदति ॥
swalpam api anugantavyaM maargastho na avasIdati ||

अनुगन्तुं here, is a तुमुन् अन्त अव्यय, अनु being the उपसर्ग.  Meaning of the verse -

If following the righteous path of the noble is difficult and seems impossible, in spite, if one follows - even a little bit, he does not perish.

No need of elephantine sized steps!  If one wants to tread on the path of the noble and tries to do so, there may be many a hurdles he may face on the way.  It may not only be difficult, but seem impossible!  In spite, if one continues to grasp at least a little bit and persist on the same path, he shall not perish.

It is said that even an ant can traverse miles by just keeping at it.  Just the fact that it is moving, means that it is covering ground and reaching some place else.  Finally, due to persistence, it would have left its starting point miles behind!  Similar would be a person on the path of dharma.  If he keeps doing righteous acts (however small in size or caliber,) in a lifetime, he would have accumulated so much virtue to his credit that he would be amazed!  How can one with virtue in his account ever perish?!

Great acts are made up of small deeds.  In reality, true happiness comes from the joy of deeds that are done well, with good intentions.  These are the things that shape one's fate.  True winners are not people that never fail but people that never quit.

So, let's take charge of our fate and give it the direction we want it to be in!

pada vigrahaH:
अनुगन्तुं सतां धर्म कृत्स्नं यदि न शक्यते ।
anugantuM sataaM dharma kRutsnaM yadi na shakyate |

स्वल्पम् अपि अनुगन्तव्यं मार्गस्थो न अवसीदति ॥
swalpam api anugantavyaM maargastho na avasIdati ||

Until next lesson, happy practicing.

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

____________________________________________________

Lesson 63

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• Opposites 

Home Work:

• Write the meaning of the verse below -

अकृत्वा परसन्तापम् अगत्वा खलनम्रताम् |

अनुत्सृज्य सतां मार्गं यत्स्वल्पमपि तद्बहु ||

Topic Details:

One easy way to get opposites is by adding 'अ' or 'अन्' to the beginning of the word.  If the word begins with a consonant, it would take अ.  If the word begins with a vowel, it takes अन्.

Ex:
धर्म x अधर्म
कर्म x अकर्म
कर्ता x अकर्ता
शुभ x अशुभ
प्रकृति x अप्रकृति
निश्चित x अनिश्चित
हित x अहित

इष्ट x अनिष्ट
अर्थ x अनर्थ
उपमा x अनुमपमा
एक x अनेक
उचित x अनुचित

One important point to note - although 'अ' and 'अन्' are used in the prefix position, they are not treated as upasarga-s.  The upasarga rules apply to ONLY the 22 upasarga-s in the upasarga list (previous lesson).

Happy practicing!

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

____________________________________________________

Lesson 62

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• तुमुन्, क्त्वा, ल्यप् प्रत्ययान्त अव्यय-s 

Home Work:

• Write the above 3 avyaya rUpa-s (forms) for 5 verbs of your choice

Topic Details:

When certain pratyaya-s are added to the verb roots, they form 'indeclinable-s' called अव्यय-s.  An अव्यय is described as -

सदृशं त्रिषु लिङ्गेषु सर्वासु च विभक्तिषु ।
वचनेषु च सर्वेषु यन्नव्येति तदव्ययम् ॥

sadRushaM triShu li~ngeShu sarvaasu cha vibhaktiShu |
vachaneShu cha sarveShu yannavyeti tadavyayam ||

It means, an avyaya remains same - in all 3 genders, all 3 tenses and all 7 cases too!

Infact, the very word ayaya means - that which doesn't undergo change

Let's see a few varieties of avyayas -

1. तुमुन् प्रत्ययान्त अव्यय
By adding तुमुन्, it indicates the purpose of the action (verb), as in - willing to ____, in order to _____,

Ex:
पठितुम् - to read
क्रीडितुम् - to play
गन्तुम् - to go
खादितुम् - to eat
नमितुम् - to bow

2. क्त्वा प्रत्ययान्त अव्यय
By adding ktvaa pratyaya to a verb, it gives the adverbial past participle of the verb, as in - having _____

Ex:
हसित्वा - having laughed
भक्षयित्वा - having eaten
ताडयित्वा - having beaten
धावित्वा - having run
स्मृत्वा - having remembered

One important point to note about this particular pratyaya, it can be added only to the verb roots that do not have an upasarga (prefix) added to them.  

3. ल्यप् प्रत्ययान्त अव्यय
This does has the same effect as the above -ktvaa pratyaya, but only, it is added to the verbs with upasarga added already.

Ex:
निश्चित्य - having decided
विज्ञाय - having known
आरुह्य - having climbed
प्रणम्य - having prayed
विजित्य - having won

Happy practicing!

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

____________________________________________________

Lesson 61

Beginning Prayers:

• शुक्लाम्बरधरं विष्णुम् - shuklaambaradharaM viShNum
• सरस्वति नमस्तुभ्यम् - saraswati namastubhyam 
• गुरुर्ब्रह्मा गुरुर्विष्णुः - gururbrahmaa gururviShNuH 

Topic Summary:

• maaheshwara sUtraaNi

Home Work:

• Write 10 pratyaahaaras and expand them
• what are anubandhas? Give examples

Topic Details:

The shiva suutras or maaheshwara suutras (माहेश्वर सूत्राणि) are fourteen verses that organize the alphabet of samskRutam, as referred to in paaNini's aShTaadhyaayI, the foundation text for Sanskrit grammar.  They are called shiva suutra-s because they are said to have been revealed to paaNini by Lord shiva himself!  The below verse says -

नृत्तावसाने नटराज राजः ननाद ढक्कां नवपञ्चवारम् ।
उद्धर्तुकामः सनकादि सिद्धान् एतद्विमर्शे शिवसूत्रजालम् ॥

At the end of the cosmic dance, Lord naTaraaja (shiva) sounded his Dhamaru 9 + 5 (=14) times.  With an intent to bless the sages sanaka and others, this web of shiva sUtras was deliberated.

It was nothing but the alphabet of samskRutam, but arranged in a different order!  Below is what sounded out of Lord shiva's Dhamaru -

१.  अ इ उ ण्
२.  ऋ लृ क्
३.  ए ओ ङ्
४.  ऐ औ च्
५.  ह य व र ट्
६.  ल ण्
७.  ञ म ङ ण न म्
८.  झ भ ञ्
९.  घ ढ ध ष्
१०. ज ब ग ड द श्
११. ख फ छ ठ थ च ट त व्
१२. क प य्
१३. श ष स र्
१४. ह ल्

1.  a i u N

2.  Ru lRu k

3.  e o ~g

4.  ai au ch

5.  ha ya va ra T

6.  la N

7.  ~ja ma ~ga Na na m

8.  jha bha ~j

9.  gha Dha dha Sh

10. ja ba ga Da da sh

11. kha pha Cha Tha tha ca Ta ta v

12. ka pa y

13. sha Sha sa r

14. ha l

The half alphabet in the suutra are called anubandha-s.  One anubandha appears at the end of each suutra.  These anubandha-s, along with one alphabet, makes a pratyaahaara.  Ex - अच्, हल्  

A pratyaahaara when expanded, stands for all the alphabet beginning from the first alphabet till the anubandha in the order of the maaheshwara suutra, minus the anubandha-s that come before the anubandha in the pratyaahaara.  To understand this better, see the expansion of the above examples.

अच् stands for - अ इ उ ऋ लृ ए ओ ऐ औ (च्) 

हल्  - ह य व र ल ञ म ङ ण न झ भ घ ढ ध ज ब ग ड द ख फ छ ठ थ च ट त क प श ष स ह (ल्) 

paaNini has written the entire aShTaadhyaayi using these pratyaahaara-s mainly.  All the rules of the samskRutam grammar have been defined perfectly!  Only one alphabet (ह) and one anubandha (ण्) repeat through out these 14 suutras and for good reason.  There are times when paaNini needs to refer to a set of alphabet with such a repetition.  Hence the redundancy.   Otherwise, it is said that there is not a single syllable that is said redundantly in the aShTaadhyaayi.  

One who is learning samskRutam should certainly have an idea about maaheshwara suutra-s are and what they are.  

So, happy learning!

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

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