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

____________________________________________________

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

____________________________________________________

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

____________________________________________________

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

____________________________________________________

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

____________________________________________________

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

____________________________________________________

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

_____________________________________________

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

____________________________________________________

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

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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

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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

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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

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