Lesson 84

Beginning Prayers:

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

Topic Summary:

• Revision of essential rules
• An interesting verse!

Home Work:

• Learn the rules discussed, thoroughly (click here for a comprehensive list)

Topic Details:

What makes a word?  In sanskrit, the definition is very simple
     * सुप्‌तिङ्गन्तं पदम् -  patan~jali
        That which ends with a sup or ti~ng pratyaya is a word

For further details and explanation - Click here.

Revisiting the essential rules every once in a while works as whetting a knife :).  So, to sharpen the rules learnt so far, let us revisit some of the topics.

Sandhi would be one such topic.  It is very essential as the very first step after reading a verse would be, breaking the sandhi-s.  Without that, interpreting anything would be difficult.  There are many kind of sandhi-s.  The most commonly seen ones would be

• savarNa-dIrgha sandhi
• guNa sandhi
• vRuddhi sandhi
• yaN sandhi
• jashtva sandhi
• visarga sandhi

Click on each of the names to learn them individually or click here to see ALL of them.

Let us see a verse now.  This is an interesting verse, one of my favorites -

Question:
केशवं पतितं दृष्ट्वा
पाण्डवाः हर्षनिर्भराः ।
रुदन्ति कौरवास्सर्वे
हा हा केशव केशव ॥
keshavaM patitaM dRuShTvaa
paaNDavaaH harShanirbharaaH |
rudanti kauravaassarve
haa haa keshava keshava ||

Exposition:
This one's a spinner!
Breaking sandhi-s,

केशवं पतितं दृष्ट्वा
पाण्डवाः हर्ष-निर्भराः ।
रुदन्ति कौरवाः सर्वे
हा हा केशव केशव ॥
keshavaM patitaM dRuShTvaa
paaNDavaaH harSha-nirbharaaH |
rudanti kauravaaH sarve
haa haa keshava keshava ||

Meaning:
Seeing the fallen keshava,
the paaNDava-s were filled with ecstasy
All the kaurava-s were crying
O keshava, O keshava!

Answer:
Hmmm..., interesting scenario, isn't it?!!  The paaNDava-s rejoicing whereas kaurava-s lamenting for keshava?!!  Almost looks like the poet made a mistake in placing the words!  (keshava is one of the many names of Lord kRuShNa.  He was called so after he slayed a demon named keshi.)

Well, let's see some special words in the verse here -
केशव if split as के शव means
     के (seventh case of कं shabda) - in the water
     शव - cadaver (dead body)
           dead body in the water
पा अण्डवाः
     पा - water
     अण्डवाः - those born from eggs
             fish are born in the water from eggs
कौ रवाः
     कौ - horrible
     रवाः - noise
             wolves/fox howl with a horrible cry

Now, the meaning becomes,
On seeing the cadaver fallen in the water, the fish were ecstatic (that was a feast for them) whereas the wolves were lamenting as they could not get a bite of the dead body in the water!

Phew, now that makes more sense, doesn't it :).

Until next lesson, happy practicing!

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

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Lesson 83

Beginning Prayers:

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

Topic Summary:

• verses 9 - 10
• some bahuvrIhi samaasa rules

Home Work:

• Practice writing cases for any one verse you already know

Topic Details:

बुद्धिमान् नीतिमान् वाग्मी श्रीमाञ्छत्रुनिबर्हणः ।
विपुलांसो महाबाहुः कम्बुग्रीवो महाहनुः ।९।
buddhimaan nItimaan vaagmI shrImaa~jChatrunibarhaNaH |
vipulaaMso mahaabaahuH kambugrIvo mahaahanuH |9|

On breaking the sandhi-s
बुद्धिमान् नीतिमान् वाग्मी श्रीमान् शत्रु-निबर्हणः ।
विपुलांसः महाबाहुः कम्बुग्रीवः महाहनुः ।९।
buddhimaan nItimaan vaagmI shrImaan shatru-nibarhaNaH |
vipulaaMsaH mahaabaahuH kambugrIvaH mahaahanuH |9|

महोरस्को महेष्वासो गूढजत्रुररिन्दमः ।
आजानुबाहुस्सुशिराः सुललाटस्सुविक्रमः ।१०।
mahorasko maheShvaaso gUDhajatrurarindamaH |
aajaanubaahussushiraaH sulalaaTassuvikramaH |10|

Breaking sandhi-s
महोरस्कः महेष्वासः गूढ-जत्रुः अरिन्दमः ।
आजानु-बाहुः सुशिराः सुललाटः सुविक्रमः ।१०।

mahoraskaH maheShvaasaH gUDha-jatruH arindamaH |
aajaanu-baahuH sushiraaH sulalaaTaH suvikramaH |10|

Special sandhi here -
श्रीमान् + शत्रुनिबर्हणः = श्रीमाञ्छत्रुनिबर्हणः - व्यञ्जन सन्धि
Rules used in this sandhi -
      * शितुक्
      * शश्छोटि
      * स्तोः श्चुनाःश्चुः

कम्बुग्रीवः - neck like a conch - कम्बुः इव ग्रीवा यस्य सः - बहुव्रीहि समास
बुद्धिमान् - one who has intellect - बुद्धिः अस्य अस्ति इति - मतुप्
वग्मी - eloquent - प्र. वि.; एक.; वाग्मिन् प्रातिपदिकम्
अंसः - shoulder
निबर्हणः - exterminator (slayer)
महेष्वासः - one who holds a mighty bow - महान् इषुः यस्य सः - बहुव्रीहि समास
Another ex. for बहुव्रीहि समास - स्थिता प्रज्ञा यस्य सः - स्थितप्रज्ञः
Note: Conversion of the gender (linga) of the word, guarantees बहुव्रीहि समास.  (But there can be बहुव्रीहि without conversion also, if the word is in the corresponding linga already.)
(sthitaa praj~naa, became sthitapraj~naH.  But if referring to a lady, the word would be sthitapraj~naa)

Some pointers:
डुकृङ् - डु and ङ् are इत् letter (binding letter for ease of communication)
प्रत्याहार - abbreviations - ex: इक्, उण्, यण्, अच्, हल् (from maaheshvara suutraaNi)

जत्रू - collar bone
गूढजत्रु - hidden collar bone (muscular :)

The meaning of these two verses would be -
9.  He is intelligent, sagacious, eloquent, glorious and exterminator of foes.  He is distinguished with broad shoulders, powerful arms, a neck - shaped like a conch and a stout chin.

10.  He is marked with a broad chest, mighty bow and a collar bone covered with flesh and is capable of subduing his foes.  His (unusually long) arms extend right up to his knees.  He has well formed head, a shapely forehead and a charming gait.

Until next time, happy practicing!

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

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Lesson 82

Beginning Prayers:

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

Topic Summary:

• verse 7 - 8
• maaheshwara suutraaNi

Home Work:

• Learn by heart, the maaheshwara suutraa-s 

Topic Details:

बहवो दुर्लभाश्चैव ये त्वया कीर्तिता गुणाः ।
मुने वक्ष्याम्यहं बुद्ध्वा तैर्युक्तः श्रूयतां नरः ।७।
bahavo durlabhaashchaiva ye tvayaa kIrtitaa guNaaH |
mune vakShyaamyahaM buddhvaa tairyuktaH shrUyataaM naraH |7|

After sandhi vichCheda,
बहवः दुर्लभाः च एव ये त्वया कीर्तिताः गुणाः ।
मुने वक्ष्यामि अहं बुद्ध्वा तैः युक्तः श्रूयतां नरः ।७।

bahavaH durlabhaaH cha eva ye tvayaa kIrtitaaH guNaaH |
mune vakShyaami ahaM buddhvaa taiH yuktaH shrUyataaM naraH |7|

Anvyaartha would be in the following order,
(हे) मुने - O sage (vaalmIki) - सं. प्र. वि.; इकारान्त पु.
बहवः - many - उकारान्त पु. बहु शब्द; प्र. वि.; बहु
दुर्लभाः - rare - अकारान्त पु.; प्र. वि.; बहु
त्वया - by you - युष्मद् शब्द; पुं; तृ. वि.; एक
एव - only - अव्यय
ये - which - यद् शब्द; दकारान्त; पुं; प्र. वि.; बहु
कीर्तिताः - (have been) described - अकारान्त पुं; प्र. वि.; बहु
गुणाः - virtues - अकारान्त पुं; प्र. वि.; बहु
तैः - with those - तत् शब्द; पुं; तृ. वि.; बहु
युक्तः - possessing - अकारान्त पुं; प्र. वि.; एक
नरः - man - अकारान्त पुं; प्र. वि.; एक
श्रूयताम् - listen - श्रू धतु; लोट् लकार; प्र. पु.; एक
अहम् - I - अस्मद् शब्द; प्र. वि.; एक
बुद्ध्वा - having considered - क्त्वान्त अव्यय
वक्ष्यामि - shall tell - वच् धातु; लृट् लकार; उ. पु.; एक

इक्ष्वाकुवंशप्रभवो रामो नाम जनैः श्रुतः ।
नियतात्मा महावीर्यो द्युतिमान् धृतिमान् वशी ।८।
ikShvaakuvaMshaprabhavo raamo naama janaiH shrutaH |
niyataatmaa mahaavIryo dyutimaan dhRutimaan vashI |8|

Breaking sandhi-s
इक्ष्वाकुवंशप्रभवः रामः नाम जनैः श्रुतः ।
नियतात्मा महावीर्यः द्युतिमान् धृतिमान् वशी ।८।
ikShvaakuvaMshaprabhavaH raamaH naama janaiH shrutaH |
niyataatmaa mahaavIryaH dyutimaan dhRutimaan vashI |8|

Now for the grammatical aspects

प्रभवः - originated

Titbit: नेमि was दशरथ's real name.  After fighting an asura named शबर, as if he had his one chariot in 10 directions, he was called दशरथ

इक्ष्वाकोः वंशः - इक्ष्वाकुवंशः - षष्टी तत्पुरुष

इक्ष्वाकुवंशात् प्रभवः यस्य सः - इक्ष्वाकुवंशप्रभवः - बहुव्रीहि

नियतः आत्मा यस्य सः - नियतात्मन् - बहुव्रीहि

द्युतिमत् प्रातिपदिकम्, मतुप् प्रत्ययान्त द्युतिमान्

धृतिमत् प्रातिपदिकम्, मतुप् प्रत्ययान्त धृतिमान्

वशि प्रातिपदिकम् - वशी

To understand paaNini rules, it is essential to understand maaheshwara suutras.  It has been dealt earlier.  But it is a good time to revisit.  Click here for a detailed version.

Until next lesson, happy practicing.  

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

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Lesson 81

Beginning Prayers:

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

Topic Summary:

• verse 5 - 6
• sa-kaaraanta napumsakalinga shabda

Home Work:

• practice sa-kaaraanta shabda

Topic Details:

एतदिच्छाम्यहं श्रोतुं परं कौतुहलं हि मे ।
महर्षे त्वं समर्थोऽसि ज्ञातुमेवंविधं नरम् ।५।
etadichChaamyahaM shrotuM paraM kautuhalaM hi me |
maharShe tvaM samartho.si j~naatumevaMvidhaM naram |5|

Breaking the sandhi-s
एतत् इच्छामि अहं श्रोतुं परं कौतुहलं हि मे ।
महर्षे त्वं समर्थः असि ज्ञातुम् एवं विधं नरम् ।५।

एतद् - this - दकारान्त; एतद् शब्द; नपुं.; द्वि. वि.; एक व.
इच्छामि - (I) desire - लट् लकार; उ. पु.; एक व.
अहम् - I - अस्मद् शब्द; प्र. वि.; एक व.
श्रोतुम् -to hear - तुमुनन्त अव्यय
कौतुहलम् - curiosity - अकारनत; नपुं; प्र. वि.; एक व.
हि - because - अव्यय
महर्षे - O sage - सं. प्र.; एक व.; इकारान्त पुं.
त्वं - you - युष्मद् शब्द; प्र. वि.; एक व.
समर्थः - capable - अकारान्त; पुं.; प्र. वि.; एक व.
असि - are - लट् लकार; म. पु.; एक व.
ज्ञातुम् - to know - तुमुनन्त अव्यय
एवम् - अव्यय
एवंविधम् - having such (qualities) - अकारान्त पुं.; द्वि. वि.; एक व.
नरम् - man - अकारान्त पुं.; द्वि. वि.; एक व.

Putting together in order, the meaning would be -
O sage, I wish to hear this, due to great curiosity in me, about such a person, while you are capable of knowing such a man.

श्रुत्वा चैतत्त्रिलोकज्ञो वाल्मीकेर्नारदो वचः ।
श्रूयतामिति चामन्त्र्य प्रहृष्टो वाक्यमब्रवीत् ।६। 
shrutvaa chaitattrilokaj~no vaalmIkernaarado vachaH |
shrUyataamiti chaamantrya prahRuShTo vaakyamabravIt |6| 

padachCheda -
श्रुत्वा च एतत् त्रिलोकज्ञः वाल्मीकेः नारदः वचः ।
श्रूयताम् इति च आमन्त्र्य प्रहृष्टः वाक्यम् अब्रवीत् ।६।
shrutvaa cha etat trilokaj~naH vaalmIkeH naaradaH vachaH |
shrUyataam iti cha amantrya prahRuShTaH vaakyam abravIt |6|

Some rules to remember
     * अपदं न प्रयुञ्जेत  -  patan~jali  (do not use that which is not a word)
     * सुप्‌तिङ्गन्तं पदम् -  patan~jali  (that which ends with a sup or ti~ng pratyaya is a word)
     * प्रत्ययलोपे प्रत्यय लक्षणम्  - paaNini  (in the absence of pratyaya, the characteristics of pratyaya apply)

The praatipadikam 'manas' ends in 'sa'.  As per the rule

* ससजुषोरुः (can't end in 'sa' so it becomes 'ra')

मनस् + सु -> मनस् -> मनर्

* खरावसानयोर्विसर्जनीयः ('ra' becomes visarga)

मनर् -> मनः

Hence, the derivation for स-कारान्त मनस् becomes

मनः    मनसि    मनांसि
मनः    मनसि    मनांसि
(1st and 2nd case are same in napuMsakali~nga, meaning derived based on context)

एतत् - this - प्र. वि.; एक व.; नपु.
त्रयाणां लोकानां समाहारः - त्रिलोकः - द्वन्द्व
त्रिलोकं जानाति - त्रिलोकज्ञः - knower of 3 worlds - उपपद समास
वाल्मीकेः - valmIki's - षष्ठी. वि.; एक व.
नारदः - naarada -प्र. वि.; एक व.
वचः - words - द्वि. वि.; एक व.; सकारान्त नपुं (वचस् शब्द)
प्रहृष्टः - intensely happy - प्र. वि.; एक व.
श्रूयतां - listen - लोट् लकार
इति - is the punctuation for quote (") marks.  It is used at the end of the quote, not beginning
श्रूयतामिति - "श्रूयतां"
आमन्त्र्य - having invited - ल्यप् प्रत्ययान्त अव्यय
वाक्यम् - words - द्वि. वि.; एक व.; अकारान्त नपुं
अब्रवीत् - said - लङ् लकार

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

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Lesson 80

Beginning Prayers:

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

Topic Summary:

• verses 3 and 4
• sarva shabdaH
• sapta kakaara-s

Home Work:

• Practice vocabulary

Topic Details:

We were seeing 'what vaalmIki asked naarada'.  It continues through the next few verses.  It was a lot of questions alright :).

चारित्रेण च को युक्तः सर्वभूतेषु को हितः ।
विद्वान् कः कः समर्थश्च कश्चैकप्रियदर्शनः ।३।
chaaritreNa cha ko yuktaH sarvabhUteShu ko hitaH |
vidvaan kaH kaH samarthashcha kashchaikapriyadarshanaH |3|

आत्मवान् को जितक्रोधो द्युतिमान् कोऽनसूयकः ।
कस्य बिभ्यति देवाश्च जातरोषस्य संयुगे ।४।

aatmavaan ko jitakrodho dyutimaan ko&nasUyakaH |

kasya bibhyati devaashcha jaataroShasya saMyuge |4|

Now for the grammar aspect of the words -

सर्वाणि च भूतानि - सर्वभूतानि
    तेषु सर्वभूतेषु - 7th case
आत्मः अस्ति इति आत्मवान् - control over the aatmaa (visheShaartha)
जितक्रोधः - won over anger
द्युतिमान् - lustre
अनसूयकः - without jealousy

The sarva shabda although is like the raama shabda, differs in certain vibhakti-s and vachana-s.

अकारान्तः पुंलिङ्गः सर्व शब्दः
विभक्तिः एकवचनम् द्विवचनम् बहुवचनम्
प्रथमा सर्वः                   सर्वौ              सर्वे
सं.प्रथमा हे सर्व                हे सर्वौ            हे सर्वे
द्वितिया सर्वम्                 सर्वौ               सर्वान्
तृतिया सर्वेण                सर्वाभ्यां          सर्वैः
चतुर्थी सर्वस्मै              सर्वाभ्यां          सर्वेभ्यः
पञ्चमी सर्वस्मात्           सर्वाभ्यां          सर्वेभ्यः
षष्ठी          सर्वस्य                सर्वयोः           सर्वेषाम्
सप्तमी सर्वस्मिन्            सर्वयोः           सर्वेषु

The highlighted ones show where this shabdam differs from the raama shabda.

35 words that are derived like sarva shabda are considered as - सर्वादि गण
तत् शब्द is one of them.  That includes सः and कः

Based on this, the ekavachana of the kaH shabda would be referred to as सप्त ककारs
They are  -  कः, किं, केन, कस्मै, कस्मात्, कस्य, कस्मिन्  respectively.  These are the seven question words that can be used.

कस्य बिभ्यति देवाश्च, जातरोषस्य संयुगे - literally means 'whose wrath generated in war, even the Gods are afraid of'  ?!!  Literally would make no sense.  But as per the paaNini rule
     * शेषे षष्ठीः (6th case can be used in any context!)
Hence, in this context, कस्य actually => कस्मात् (from whose).  Now that makes sense!
Another popular example for this kind of usage is -
श्री कृत्ष्ण शरणं मम

सत्यं वाक्यं यस्य सः - सत्यवाक्यः
    Although vaakyam is neuter gender, it becomes masculine in the samasta padam

न असूयः - नञ् तत्पुरुष
धर्मज्ञः - कृदन्त शब्दम्

बुद्दिमान् (मान्), but गुणवान् (वान्)
When do we use मान् and वान्?
Easiest way to remember अकारान्त words get विन्-प्रत्यय (वान्).  There are exceptions, but an easy rule to follow for now.

Revisit the तुमुन्/क्त्वा/ल्यप् प्रत्ययs in Lesson 62. (click here) 

Until next lesson, happy practicing.

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

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Lesson 79

Beginning Prayers:

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

Topic Summary:

• 2nd verse of saMkShepa raamaayaNam
• Chandas

Home Work:

• Notice the different meters(Chandas) in the daily prayers and verses 

Topic Details:

We saw that 'sage vaalmIki asked devarShi naarada..'  The ditransitive verb 'asked' had the answer to only one question - vaalmIki asked whom?  The second natural question would be - what did he ask?  The following verse answers that in part.

को न्वस्मिन् साम्प्रतं लोके गुणवान् कश्च वीर्यवान् ।
धर्मज्ञश्च कृतज्ञश्च सत्यवाक्यो दृढव्रतः ।२।
ko nvasmin saamprataM loke guNavaan kashcha vIryavaan |
dharmaj~nashcha kRutaj~nashcha satyavaakyo dRuDhavrataH |2|

To get to the meaning of this verse, lets jot down the language aspect of the individual words.  Upon breaking the sandhi-s

कः नु अस्मिन् साम्प्रतं लोके
गुणवान् कः च वीर्यवान् ।
धर्मज्ञः च कृतज्ञः च
सत्यवाक्यः दृढव्रतः ॥

कः - who - विसर्ग सन्धि; अकारान्त पु., प्र. वि., एकवचन

नु अस्मिन् - indeed in this - यण् सन्धि

     नु - अव्यय

     अस्मिन् - सप्तमी. वि., एकवचन

साम्प्रतं - current - अव्यय

लोके - in this world -सप्त्. वि., एकवचन

गुणवान् - embodiment of virtues - मतुप् प्रत्ययान्त (*तद् अस्य अस्ति इति मतुप्); प्र. वि., एकवचन

      गुणाः अस्मिन् सन्ति इति गुणवान्

कः च - also, who - श्चुत्व सन्धि

     कः - प्र. वि., एकवचन

     च - अव्यय 

वीर्यवान् - embodiment of courage - मतुप् प्रत्यान्त; प्र. वि., एकवचन

धर्मज्ञः च - श्चुत्व सन्धि

     धर्मं जानातीति धर्मज्ञः - who know dharma (righteousness) - उपपद समास; प्र. वि., एकवचन

     च - and - अव्यय

कृतज्ञः च - श्चुत्व सन्धि

     कृतम् जानातीति कृताज्ञः - grateful - उपपद समास; प्र. वि., एकवचन

     च - and - अव्यय

सत्यवाक्यः - words are always true - विसर्ग सन्धि; प्र. वि., एकवचन

     सत्यानि वाक्यानि यस्य सः सत्यवाक्यः - बहुव्रीहि समास

दृढव्रतः - has a firm vow - प्र. वि., एकवचन

     दृढाः व्रताः यस्य सः दृढव्रतः - बहुव्रीहि समास

Deviating from the verse and its meaning, lets learn a little more about Chandas.

The number of syllables in the paadam (quarter) of a verse is the qualifier for a particular Chandas (meter). 

The laghu (denoted with 'u')  and guru (denoted with '-') combinations within the meter attributes to the 'vRutta' वृत्त.  There can be many vRutta-s in any given meter.

Potentially, any given meter can have 2^no. of syllables in the paadam!  

Another commonly used Chandas is the त्रिष्टुप् .  It contains 11 syllables in each paadam, with a यति after the 6th syllable.  (यति (,) is a minute pause within the paadam in longer meters.)  

The vRutta-s seen commonly in triShTup are इन्द्रवज्र, उपेन्द्रवज्र, उपजाति 

इन्द्रवज्र laghu guru notation would be

- - u - - u, u - u - -

उपेन्द्रवज्र 

u - u - - u, u - u - - 

उपजाति 

is a combination of both इन्द्रवज्र and उपेन्द्रवज्र vRutta-s

Until next lesson, happy practicing!

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

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Lesson 78

Beginning Prayers:

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

Topic Summary:

• Language aspect - Break up words in the verse and deduce their case, tense, number, etc 

Home Work:

• Practice doing this with one paadam of any verse 

Topic Details:

Having seen the verse and its meaning, now lets go to the language aspect of individual words.  They can be as follows -

मा - don't -अव्यय
निषाद - O hunter - अकारान्त पु., सं. प्र. विभक्ति, एकवचन
प्रतिष्ठां - good merit - आकारान्त स्त्री., द्वि. विभक्ति, एकवचन
त्वम् - you - युष्मद् प्रातिपदिकम्, दकारान्त पु., प्र. विभक्ति, एकवचन
अगमः - not attain - गम् धातु (नञ् तत्पुरुष समास), लुङ् लकार, मध्यम पुरुष, एकवचन
शाश्वतीः - for many - शाश्वत् प्रातिपदिकम्, ईकारान्त स्त्रि., द्वि. विभक्ति, बहुवचन
समाः - years (to come) - आकारान्त स्त्रि., द्वि. विभक्ति, बहुवचन
यत् - because - अव्यय
क्रौञ्चमिथुनात् - from a stork pair - क्रञ्चमिथुनम् प्रातिपदिकम्, अकारान्त नपुं., पञ्चमी विभक्ति, एकवचन
एकम् - one of which - एकः प्रातिपदिकम्, द्वि. विभक्ति, एकवचन
अवधीः - have killed - हन् धातु, लुङ् लकार, मध्यम पुरुष, एकवचन
(आशीर्लिङ्ग्, विधि. अन्द् लुङ्ग् लकारार हन् वध् as per the below two paaNini sUtra-s)
      * हनोवध् लिङ्गि
      * लुङ्गि च

काममोहितम् - which were in love - काममोहितः प्रातिपदिकम्, दिव्. विभक्ति, एकवचन

Now, let's see the language aspects of the words as per the second meaning.  The only two words that would change are maaniShaada and krauncha here.  The rest would follow as above.

मानिषाद - viShnu/raama (in whose heart resides mother lakShmI) - मा निषीदति अस्मिन् इति मानिषादः, मानिषाद प्रातिपदिकम्, अकारान्त पु., सं. प्र. विभक्ति, एकवचन
(योगिनः अस्मिन् रमते इति रामः)

क्रुञ्चा = असुर स्त्री
कैकसी is raavaNa's mother's name, who was a raakShasa strI.  His father was a braahmaNa named vishrava
क्रुञ्चायाः अपत्यं पुमान् क्रौञ्चः - hence क्रौञ्चः is a तद्धित in this context.  It refers to raavaNa with this meaning.  raavaNa was deluded with lust for sitaa and hence we get the second meaning discussed in the previous lesson.

Happy practicing till next lesson!

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

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Lesson 77

Beginning Prayers:

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

Topic Summary:

• The very first shloka ever written - आदिकवि's आदिकाव्य's आदिश्लोक!  (a re-visit from Lesson 48) 

Home Work:

• Learn by heart this very important, milestone of a shloka!

Topic Details:

After sage naarada narrated the raamaayaNa to sage vaalmIki, the sage went to the तमसा river bank for performing his sandhyaavandana. He saw a pair of happy krauncha birds.  Even as Sage vaalmIki was delighting in seeing the loving pair of birds, a hunter’s arrow killed the male bird. The vision of lamenting female bird and dying male bird filled the mind of ValmIki with compassion and grief. These (seemingly curse) words just emerged from  vaalmIki’s mouth: -

मानिषाद प्रतिष्ठां त्वमगमः शाश्वतीः समाः ।
यत् क्रौञ्चमिथुनादेकम् अवधीः काममोहितम् ॥

Word translations:-
nishaada - O hunter
tvam – you
pratiShThaam - good reputation
maa agamah - not get
shaashvateeH samaaH  - for several years
yat - because
krauncha mithunaat - out of the kranucha pair
ekam - one
avadheeH – (you) killed
kaamamohitam - filled with passion

Thus the verse translates as: -
O hunter, may you not get any good reputation (or may you get ill-reputation) for several years because, out of the pair of krauncha birds, you killed one, when it was full of passionate feelings.

Later that day, Lord Brahma arrived at ValmIki’s ashram and told Valmiki to compose the life-story of Raama. Sensing the mind of ValmIki, agitated due to the fact that he happened to utter a curse earlier, Lord Brahma told him that the words ValmIki uttered are nothing but the play of Saraswati in his mouth. It is not a curse but a mangalavaakyam. It is set in a metric composition (later became popular as shloka) with four lines (paada) of eight syllables each. This verse could be sung beautifully on a stringed musical instrument.  This is the first verse in the popular Anushtup chandas or meter. ValmIki was asked to compose Raama kathaa in this meter. Why this verse is not a curse but an auspicious poem? Let’s see…

maa nishiidati asmin iti maanishaadaH. maa (mahaalakshmi) nishiidati (sits) asmin (in whom) is maanishaadaH (Lord VishNuH). Maanishaada is the sambodhana form.

maanishaada – Oh Lord ViShNu
pratiShThaam - good reputation
tvam - you
aagamah - get
shaashvateeH samaaH - for several years
yat – (due to) that

kraunchamithunaat – out of the raakshasa couple (RavaNa and Mandodarii)

[krunchaa = raakshasii {kaikasii}, kraunchaH = krunchaayaaH {kaikasyaaH} putraH, RaavanNaH]
ekam - one
avadheeH – (you) killed
kaamamohitam - filled with lust

As above, mother lakShmI is referred as maa and nishaada means place of residence. Mother lakShmI resides in the heart of Lord viShNu. Thus maanishaada means lakShmIpati, viShNu.  The word maa can also be used for mother sItaa. So, maanishaada can mean Lord Raama too.

The verse now becomes,

मानिषाद प्रतिष्ठां त्वमगमः शाश्वतीः समाः ।
यत् क्रौञ्चमिथुनादेकम् अवधीः काममोहितम् ॥

Thus the translation of the shloka becomes: -
O ViShNu/Raama, may you get reputation for several years because, out of the couple (raavaNa and maNDodarI), you killed one (RaavaNa) who was filled with lust.

Notice that मा निषाद are not two words,  मानिषाद  just like
माधव = मायायाः  धवः (लक्ष्मीपतिः)

Hence, one meaning of the shloka is a curse and another is glorification to Lord Raama!  Isn't this so unbelievably beautiful!!

Lord brahma said to sage vaalmIki that this verse would be the maNgaLa shloka of the epic he would compose.  It would be the very first epic ever composed!  Remember, there was no shloka or poetry form of writing before this!  It appears in raamaayaNa's baala-khaaNDa, 2nd sarga as the15th verse.

The meter (छन्दस्) of the verse is called अनुष्टुप् छन्दस्.  The verse of 4 quarters will have 8 syllables each.  Not just that the laghu, guru have to follow certain rules as well.

लघु is a syllable that takes one मात्रा कालम् to pronounce
गुरु is a syllable that takes two मात्रा कालम्s for its pronunciation

There are many many meters in poetry.  But अनुष्टुप् is the most frequently and abundantly used Chandas.  We will see the further intricacies and details required for अनुष्टुप् in further lessons.

Until then, happy practicing.

Ending prayer:

•  ॐ पूर्णमदः पूर्णमिदम् - om pUrNamadaH pUrNamidam

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