MY PLANS FOR LAST QUARTER OF 2023

 

I am eagerly planning  to complete my Sanskrit research project titled "VASAVADATTAA - A Critical Study" in the last quarter of 2023.  

Vasavadatta (वासवदत्ता, Vāsavadattā) is a Classical Sanskrit romantic tale (akhyayika) written in an ornate style by Subandhu, whose time period isn't precisely known. He is generally taken to have written the work in the second quarter of the seventh century. However, many scholars have stated that he was a courtier of the Guptha Emperors KumaaraGuptha I (414-455) and SkandhaGuptha (455-467), dating him between 385 and 465 AD.  The work's style has been described as "developed, elaborate, ornate and pedantic" and has influenced later prose writers.

I have a specific timeline and goal in mind for my research work. Here I share my plans:

Research projects can vary widely in scope and can be related to various fields such as science, technology, social sciences, humanities, or business.  Mine is based on humanities.

The goal is to finish or complete my research project. During this period, I will be actively conducting my research. This may involve various activities such as data collection, literature reviews, surveys or analysis, depending on the nature of my research and documentation finalized by the end of the last quarter of 2023.  I am planning to conclude my research work during these three months.

To achieve this goal successfully, I need to plan and prepare carefully. This involves setting clear objectives, creating a research plan or timeline, allocating resources, and identifying any potential challenges that may arise.

As I progress with my research, it's crucial to document my findings, methods, and insights. This documentation will be the foundation of my research project's final form.

After collecting data I need to analyze the results and synthesize my findings. This is a critical step in drawing conclusions and contributing new knowledge to the field.

Once I have analyzed my data and drawn conclusions, I need to write a research paper, thesis, or report. I may also prepare a presentation to communicate my findings to instructors.

After completing the initial draft, it's common to go through several rounds of review and revision to ensure the quality and accuracy of my work.

As my research project is part of an academic program, I need to submit my work according to the institution's guidelines.

Completing a research project is a significant undertaking, and it's essential to stay organized, manage time effectively, and seek guidance and feedback from mentors.

 I look forward to successful completion of my research project.

(This blogpost is a part of Blogchatter's Bloghop (Weekly prompts 19 Sep to 25 Sep))

SCIENTIFIC LITERATURE IN SANSKRIT PART VI

 

Continuation of Part V (Sunday 2, July 2023)

KAATHYAAYANA

Kaathyaayana also known as Vararuchi wrote the Vaarthika to the Suthras of Paanini in which he has corrected, modified and supplemented some of the Suthras (Ukthanukthadhurukthavicharo Vaarthikam).  This was probably due to the changes that occured in the spoken language in the course of more than 200 years after Paanini.  Katyaayana is placed somewhere in 5th century B.C.

When the language treated by Paanini stands closest to that of the Vedic portions like Brahmanas, Upanishads and Kalpasuthras, first Kaathyaayana later Pathanjali, the successors of Paanini, had essentially in view the language of Classical Sanskrit Literature.

Though MahaaBhaashyam is the commentary on Paanini's Ashtaadhyaayee, it will be more accurate if we say that Pathanjali speaks more about Kaathyaayana than about Paanini.  The Vaarthikaas too do not constitute a commentary on Paanini, but they are really critical, explanatory and complimentary notes on certain rules.

Kaathyaana is not, as many people believe, an opponent of Paanini, rather his admirer and follower.  Kaathyaayana examines without sparing pains the rules of the teacher and objections raised against them, and either sets aside these objections or improves upon the rules.  And in only few cases, Kaathyaayana has rejected the suthras of Paanini.

Frequently the Vaarthikaas constitute the supplements, that partly rest upon the actual shortcomings of Paanini's teachings and are partly based on the fact that the linguistic usage had very much changed during the interval that elapsed between Paanini and Kaathyaayana.  Thesse Vaarthikaas are generally short prose sentences written in the style of Suthras, but they are not so brief as the suthras of Paanini.  There are also a metrical Vaarthikaas (Sloka-Vaarthikaas) that are based only in part on Kaathyaayana himself and in parts of other predecessors of Pathajali.

                                                                                         

FAMOUS FOUR SANAKADIS

Sanaka, Sanandhana, Sanaathana and Sanathkumaara are called collectively Sanakadis in general.  They were the mind-born children (sons) of the Creator Brahma.  Bhavishyad Puraanam mentions that the Sanakadis were the incarnations of portions of Mahavishnu.  Once Brahma praised these Sanakadis the incarnations of Mahavishnu.  

These Sanakadis had taken incarnation before the Creator Brahma began the work of creation. So they stood in the form of infants, they were asked to create subjects.  But they were the incarnation of "Satthva" (the attribute of purity), and also they were not prepared to undertake creation.

Even at the early age of four, these four learned the Vedas (ChathurVedas) with their auxilliaries (Shadangas), and travelled together.  They were celebrated for ever by all around the fourteen worlds and they were always called as Kumaaras (Young Boys).  

Bhagavatha Puraanam tells that when the Sanakadis were travelling thus, one day they reached Vaikuntam the divine abode of Lord Mahavishnu, the two door-keepers Jaya and Vijay showed disrespect towards them.  Then these enraged Sanakadis cursed them to have three births with demoniac qualities.   Accordingly, first time, Jaya and Vijaya were born in the earth as Hiranyaksha and Hiranyakasipu who were killed by Mahavishnu who took incarnations namely Varaha and Narasimha respectively.  

In the second birth, they were Ravana and Kumbhakarna  who were killed by Sri Rama the incarnation of Mahavishnu.  In the third birth they were Sisupaala and Dhanthavakthra who were killed By Sri Krishna the incarnation of Mahavishnu.

(This blogpost is a part of Blogchatter's Half Marathon 2023)

THIRUJNAANA SAMBANDHAR

There were 63 Naayanmaars who were also called saivite saints originated in Tamil Nadu.  Thirujnaana Sambandhar was the only one youngest  among them. In the town Seerkaazhi the part of Chola's reign of Tamil Nadu, Thirujnaana Sambandhar was born about 7th century AD on the auspicious day in the Tamil month of Chitthirai in Thiruvadhirai star.  His father was Sivapaadha Hrudhayar and His mother was Bhagavathi Ammaiyar.   

When he was 3 years old, his parents took him to the temple of Lord Siva, left him in a  place and gone to get prasadam.  When they get delayed, Thirujnaana Sambandhar started to weep.  At this juncture, Goddess Parvathi appeared before him, and fed him divine milk of wisdom with a golden cup.  

Then, intaking that divine milk, immediately he started to sing in Tamil Language that          

"Thodudaiya Cheviyan Vidaiyeri yor Ven madhi soodi;                                                                          

  Kaadudaiya sudalaippodip poosi yen ullam kavar kalvan;                                                                   

  Edudaiya malaraan munai naatpanindhetthavarul cheydha;                                                            

  Peedudaiya Biramaapurameviya Pemmaan Ivanandre." 

When he was 5 years old, after under going the "Sacred thread ceremony," he started his pilgrimage to almost all the saivaite temples, to worship and sing in praise of Lord Siva and Goddess Parvathi.  

He and his aged friend named Thirunaavukku Arasar alias Appar met in the town by name Vedhaaranyam alias Thiru Maraik Kaadu, where the doors of the shrine of Lord Siva was kept locked for a long time.  Appar made it to open by singing ten padhigams (divine lyrics) and Sambandhar  closed it by singing other ten padhigams.

Having known that the Saivite king of Madhurai adopted  Jainism, by which his subjects also forced to follow the same, he went there and changed him again  into a Saivite by singing ten padhigams about the greatness of divine Ash-powder that "Mandhiramaavadhu neeru etc.,"  Before going there, he sang  for   Appar's recovery the ten padhigams called KOLARU PADHIGAM starts with "Veyuru tholi pangan etc.,"

Once, in Mylapore in Chennai, the young girl by name Poompaavai the daughter of Saivite trader Sivanesa, was became dead due to the snake-bite.  Then Sivanesa lamented along with his wife and highly grief-sticken, after their daughter was cremated.  When Sambandhar visited there, Sivanesa narrated all the matter to him.

Then, Sambandhar asked them to get bones and ashes of that dead-girl. He revived her by singing the padhigams by holding the bones.

Once, Sambandhar turned the 16, his parents forced him to get married. He refused to do so and  sang the ten padhigams called Namas Sivaaya Panchaakshara Padhigam starts with "Kaadhalaagik kasindhu Kanneer malgi etc.," and attained  the divine feet of Lord Siva. 

(This blogpost is a part of Blogchatter's Half Marathon 2023)

KUSA

 

Kusa was a son of Sri Rama and Sita.  When Sita was forsaken by Rama in the forest, Valmiki has given the refuge to Sita.  She was pregnant on that time.  Lava was born in the asramam of Valmiki.

Once Valmiki who didn't know that Sita took Lava to the stream to bathe him, when he returned the asramam. He became upset not to see the child Lava there.  He feared that it might have been eaten up by some animal, and fearing that Sita might die when she missed the child.  Valmiki created a child with Kusa grass and laid him where Lava was laying before.

When Sita returned to the asramam with Lava after their bath, Valmiki explained the whole situation to Sita.  Since the second child was created with Kusa grass, he was made the second son of Sita and named meaningfully KUSA.

Kusa gained his education along with Lava from the Sage Valmiki.  Both of them became very intelligent got the mastry in the archery even in their young age.  They learnt the secrets about divine arrows. 

One day Kusa with Lava, captured the sacrificial horse of Asvamedha Yajna of Sri Rama, which was followed by Satrughna.  Satrughna could not defeat Kusa and Lava even with the help of Lakshmana.  Then Valmiki intervened and the sacrificial horse was returned to Satrughna.

Once, Kusa along with Lava visited the city Ayodhya, entered the court and started to recite the Ramayanam written by Valmiki in front of Sri Rama.  Then Sri Rama came to know about them as His sons and made them both to live in his palace.

(This blogpost is a part of Blogchatter's Half Marathon 2023)

LAVA

 

Lava was a son of Sri Rama and Sita.  When Sita was forsaken by Rama in the forest, Valmiki has given the refuge to Sita.  She was pregnant on that time.  Lava was born along with Kusa in the ashram of Valmiki.

Lava gained his education along with Kusa from the Sage Valmiki.  Both of them became very intelligent got the mastery in the archery even in their young age.  They learnt the secrets about divine arrows. 

Once, being instructed by Valmiki, Lava went to the mount Kailasa  and after killing many Yakshas, collected the golden lotus flowers from Kubera's pond and other flowers of Kalpakavruksha from Kubera's garden, to worship Sivalinga.

One day Lava with Kusa, captured the sacrificial horse of Asvamedha Yajna of Sri Rama, which was followed by Satrughna.  Satrughna could not defeat Lava even with the help of Lakshmana.  Then Valmiki intervened and the horse was returned to Satrughna.

After some time, Lava along with Kusa visited The city Ayodhya, and recited the Ramayanam written by Valmiki in front of Sri Rama. 

Rama recognized Lava with Kusa and made them both to live in his palace.

(This blogpost is a part of Blogchatter's Half Marathon 2023)

THE EMPRESS OF INDRAPRASTHA PART - II

  

 

 Author : Sonali Raje

Publisher: Vishwakarma Publication

Genre: Mythology and History

Buy the book in Amazon : here

Written by the author Sonali Raje the book “The Empress Of Indraprastha – Building An Empire – Part II”  with  nineteen chapters and more than 200 odd pages is very interesting one. It makes the reader to recall the characters of the great epic MahaBharata the most voluminous work in this world.  Though it is weaved with the real themes taken from that famous epic, the author innovatively elaborated the incidents, celebrations, conversations which can’t be found in the original.  Especially the women characters particularly the character of Draupadi was portrayed in befitting manner.  Here the important phrases are being reviewed to feel and cherish the aesthetic pleasure of this fine novel literature.

The cover page was well designed by the illustrator which make the readers to visualize the Character of Draupadi.   

The author Sonali Raje works as an associate professor of chemistry at Towson University.  “The Empress Of Indraprastha – Building An Empire is a sequal to her debut novel, ““The Empress Of Indraprastha – Entering Kuruvansh.”

The mastery of her thoughts with the Indian Epic literature will elate the readers throughout the book. This book provides many life lessons which will motivate and inspire the readers to take up tough tasks and face challenges in their lives. Here is an example:

I quote from page 9: "A lack of resources need not stop one from being resourceful".

This statement echoes the wise sayings "क्रियासिद्धिः सत्त्वे भवति महतां नोपकरणे" "प्रारब्धमुत्तमगुणाः न परित्यजन्ति" "Success of action never depends on the tool but on the will".  "Noble people never stop from their tasks which are assigned to them though they face impediments."

"A lack of resources need not stop one from being resourceful": This statement highlights the importance of creativity, innovation, and determination in overcoming challenges. It suggests that even if someone doesn't have all the necessary resources at their disposal, they can still find ways to achieve their goals by utilizing their ingenuity and adaptability. This concept aligns with the wise saying "Success of action never depends on the tool but on the will", which emphasizes that the key to success lies in one's determination and resolve rather than the specific tools or resources they have. When faced with limited resources, individuals who are determined and resourceful can find alternative solutions, workarounds, and creative approaches to achieve their objectives.

"Noble people never stop from their tasks which are assigned to them though they face impediments.” This saying underscores the idea that truly noble individuals are committed to their responsibilities and objectives, regardless of the obstacles they encounter. It implies that a person of integrity and honor remains steadfast in their pursuits even when faced with challenges. This principle is closely related to the notion that "A lack of resources need not stop one from being resourceful", as it reflects the idea that noble individuals, when confronted with limited resources or impediments, will use their resourcefulness to continue working towards their goals. The key characteristic here is persistence despite difficulties.

These statements collectively emphasize the importance of determination, resourcefulness, and unwavering commitment to achieving one's objectives. They highlight how individuals with a strong will and a creative approach can overcome obstacles and carry out their tasks, even in the face of limitations or challenges.

Here is a concept of geographical feature contextually described when the shyambala a female clan of Naaga, argued with Krishna about owning a land.

 "Humans have done nothing besides creating imaginary lines on the single piece of the rock that was created by someone or something else." These lines from page 22 conveys a perspective on human actions and achievements in the context of the larger natural world. Let's break down the statement to understand its meaning:

"Humans have done nothing besides creating imaginary lines." This part of the statement suggests that many of the actions and accomplishments of humanity might seem insignificant when viewed from a cosmic or geological perspective. "Creating imaginary lines" could refer to various human constructs such as borders, boundaries, maps, and divisions that have been established to organize societies, nations, and territories. These constructs, while significant to humans for administrative, cultural, and political reasons, may appear inconsequential when considering the vastness and complexity of the universe.

Overall, this statement invites contemplation about the relative scale and impact of human activities in the context of the Earth's history and the vastness of the universe. It suggests that while humans have accomplished many remarkable feats, their actions are just a small part of a much larger and older narrative that includes the formation of the planet itself. It's a reflection on the humbling reality that the Earth and its processes were already in motion long before humans came into existence and started creating their own structures and divisions.

I quote from page 35 -"Fair too many people live under the delusion that marriage gives them unfettered rights over their spouse's bodies.  People should learn from you.”

One can connect the two statements by addressing the concepts of autonomy, mutual respect, and communication within a marriage or partnership.  This situation exemplifies the importance of recognizing each other's autonomy within a marriage. Just as marriage doesn't grant one unlimited control over their partner's body, it also involves understanding and respecting the physical and emotional well-being of each individual. Your approach of considering your partner's exhaustion and readiness for another pregnancy demonstrates a healthy dynamic, where decisions are made through mutual understanding and communication. It's a reminder that true partnership involves honouring each other's needs and feelings, rather than assuming entitlement. This perspective on autonomy and respect can positively shape a relationship, fostering a deeper sense of understanding and empathy."

 "Different is not the same as weird." From page 64 of the book throw clear light on the difference between the two words. It is better that every reader pays a definite attention to this point.

Different: "Different" simply means that something is not the same as something else. It signifies a variance or distinction from the norm or from what is commonly expected or known. In essence, it acknowledges diversity and uniqueness.

Weird: "Weird," on the other hand, carries a somewhat negative connotation. It refers to something that is strange, unusual, or unconventional in a way that may make people feel uncomfortable or perplexed. It often implies that the thing being described deviates significantly from societal norms or expectations.

The statement emphasizes that just because something is different does not necessarily mean it is weird or unusual in a negative sense. It reminds us that diversity and uniqueness are natural and should be accepted without judgment. People, ideas, cultures, and behaviours can all be different from one another, but that doesn't automatically make them weird or wrong. It encourages an open-minded perspective that embraces and respects differences, recognizing that what is different to one person may be entirely normal and meaningful to another.

 "I agree that Ekalavya and Karna were both deceitful" Page 101.  Here Draupadi condemns the partiality of Dronacharya. This finds a similarity with  the phrase "शिष्यहितैषिणः गुरवः" from Dharma Sastra, a teacher should always strive for the sake of his disciples without partiality.

"We show respect to our elders.  Chandralekha is much older than all of you and you will speak to her respectfully" These lines are from Page 109- speaks about "अभिवादनशीलस्य नित्यं वृद्धोपसेविनः। चत्वारि तस्य वर्धन्ते आयुर्विद्या यशो बलम्।।" A person who respects the elders is going to be grown up with the increment of Life-span, knowledge, fame and strength.

 The chapter Team work echoes the idea of 11th verse from 3rd Chapter of Gita "परस्परं भावयन्तः श्रेयः परमवाप्स्यत" "Memorandum of understanding with each other attain the elevation." Which is an essential tool for all the professional ones.

Like these are numerous messages for the readers and people at large. This book is worth reading and is successful in keeping the readers hooked till the end. Though the major plot of the work is very well known the fictional tale is intricately woven into a fine fabric.

(This blogpost is a part of BlogChatter's Book Review Program)