Body is instrument for all (good) deeds - शरीरमाद्यं खलु धर्मसाधनम्

शरीरमाद्यं खलु धर्मसाधनम्

śarīramādyaṃ khalu dharmasādhanam

sharIramAdyaM khalu dharmasAdhanam.

This body is surely the foremost instrument of doing [good] deeds
kAlidAsa in kumArasambhavam [5.33]

This is also the motto of AIIMS - All India Institute of Medical Sciences, premiere medical institute in New Delhi, akin to John Hopkins of USA.

When pArvatI (पार्वती) decided she was only going to marry shiva, she had tried to impress shiva with her beauty. She became an attendant at his Ashrama. At the appropriate moment, prodded by indra, and aided by vasant (spring), kAmadeva shot the arrow of desires at shiva, just when he saw pArvatI.

When shiva was disturbed for a moment, he quickly regained his focus, found the culprit in kAma (desire), vanquished it by burning it to ashes with his third eye of knowledge. i.e. he killed his desire through the laser of his knowledge eye.

Thus humiliated, pArvatI became determined to win him with her penance, if not by beauty. She decided to win shiva with penance and austerity. When her mother heard of this resolve, that her flower-delicate princess-daughter of tender age will do penance like hardened ascetics in the cold snowy himAlayas, She tried to stop her, and said 'u maa' (उ मा) "oh [dear] no!". And from that day on, pAravtI was also called 'umA'

pArvatI did penance that was unheard of. There were grades of hardship ascetics were doing. Some would eat no grain. some would eat only fruits, no roots since eating the root kills the plant. Some would eat only fallen fruit. some gave up fruits also and only survived on leaves. Some would only eat fallen leaves.

What hardships! Self inflicted to experience the lack of desire, and control of kAma.

But pArvatI went one step further, because shiva was not yet impressed with her penance. She vowed to not even eat the fallen leaves! People cried out at such harsh vow, and old ascetics tried to convince her to leave such hard resolves. But she stuck to her resolve. And she was called aparNA (अपर्णा), a-parNa-aa = one without [eating] leaves. -aa suffix makes it feminine.

Over time, pArvatI lost much body fat, and she was looking bodily weak, more like a sannyAsI than a young maiden princess. Then moved by this, shiva comes to her, disguised as a ascetic himself.

After accepting her hospitality, he asks:
- Are you getting wood [for fire rituals, yaGYa] and kusha grass easily [making bed]?
- Is the water suitable for bathing?
- Are you doing penance according to your abilities only [and not overexerting yourself]?
- [for] the body is surely the foremost instrument for all [good] deeds [actions, duties].

On knowing her intention of penance, to test her, or for his own amusement, the disguised shiva starts to talk bad about shiva, of his being poor, roaming the cemeteries, having serpents around him for garlands and wristbands, elephant skin for a dress ... to which the devout pArvatI vehemently counters.

Of course, we know how the movie ends :) :)
Happily ever after!

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And now the language aspects -

sharIramAdyaM (शरीरमाद्यम्) = sharIra (शरीर) + Adyam (आद्यम्)
sharIra = body
Adyam = first
Adi (आदि) = beginning

khalu (खलु) = for emphasis and also used at times as meter filler

dharmasAdhanam (धर्मसाधनम्) = dharma (धर्म) + sAdhanam (साधनम्)
dharma = duty, right act, what needs to be done ...
sAdhanam = instrument



(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

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Brave, smart, wise giver - शतेषु जायते शूर

among a hundred is born one valorous; among a thousand [is born] an intelligent.
an orator among ten thousand; a [true]giver, may or may not [be born]!

shateShu jAyate shUra, sahasreShu cha paNDitaH ।
vaktA dashasahasreShu, dAtA bhavati vA na vA ।।

शतेषु जायते शूर, सहस्रेषु च पण्डितः ।
वक्ता दशसहस्रेषु, दाता भवति वा न वा ॥

śateṣu jāyate śūra, sahasreṣu ca paṇḍitaḥ ।
vaktā daśasahasreṣu, dātā bhavati vā na vā ॥

(some places it says dAtA lakSheShu jAyate, i.e. a giver is born among 100,000)

valor, intelligence, oratory, giving - they are considered rarer and rarer than the previous one. that is the main point of this shloka. what is the significance of this order?

valor

valor or bravery is executed at the body level. in times of emergency, the decision is even made by the nervous system, doesn't even need permission from the brain. a component of this is at an animal level, the urge to fight and prove the might, turf protection. or to fight injustice.

the word for bravery is sAhasa (साहस), which comes from sahasA, all of a sudden. so sAhasa is not an admirable quality most of the time, but invaluable in emergencies, where it can make you climb 5 floors and rescue someone. it is also dangerous if you overestimate your powers out of emotional surge.

but still, valor is not everyone's cup of tea. hence, one in 100 has valor, the strength and will to fight injustice or do heroic deeds.

intelligence

this is still a physical thing, in the sense that a lot of it is nature endowed. you are born with the brain capacity so to say, and the infrastructure on which intellect builds. nurture helps a lot in making or losing the synapses, the neural connections, which ultimately define how much of it we are using.

even among those born with great brains, many lose out the neural connections simply because they are not given enough stimulation in the early childhood. and brain uses the 'use it or lose it' law. if certain neural connections are not used, they die away. others get reinforced. these are the ones which become our 'second nature'. we don't have to think about these, like eating, walking, etc.

yet, intellect is rarer. and if we take paNDita to mean wise as well, then the element of patience, time, experience also comes, which still reduces the numbers.

orator/speaker

why is this rarer than the wise? one may ask. well, what is meant by a vaktA (वक्ता)? one who can convey his/her ideas effectively. not just one who can speak or talk. but really speak, talk, reach out to the souls of people. shake their thinking, convince them that the sun comes out in night!

how many such people do you see around? when they talk, all listen intently! see across the ages, among the celebrities or anyone. the charisma of words to hold the audience captive is rare.

to learn is one thing, to understand and be able to teach it, get it across to another properly, without ambiguity or doubt, is totally another. all wise people are not good teachers either. not all swAmIs are good gurus. a swAmI controls himself, a guru teaches others. it needs special skills in handling a student.


when hanUmAn finds sItA in la~NkA in rAvaNa's garden, he thinks how to speak. if he spoke in chaste saMskRitam (sanskrit) she may not believe him and think it was sorcery of rAvaNa. whenever hanUmAn speaks in rAmAyaNa, it is always filled with wisdom and thought and are very convincing. even rAma listens to his advice. when rAma and lakShmaNa first meet hanUmAn as a human, rAma can not stop praising the beautiful way of his speaking, flawless, poetic, wise...

when you see the movie industry, many are involved in the making, few are actors, even fewer are leads that hold a movie just by their screen presence, but among all these, fewer are those who give back, as in charity, social causes etc.! just a crude analogy to our times.

giver

valor or bravery was at the body level, intellect at the mind level, wisdom over time, but what about giver? one who gives has reached the heart level. s/he has started to identify everyone with oneself, AND started to act upon that realization by giving, helping others.

the intelligent may know that one should give, the orator may convince you to give and yet, only when you actually give have you reached the stage of going beyond yourself and stepping in the divinity. but give without ego.

what is true giving? sAttvika dAna? we already discussed this -
given with a sense of compulsion/duty, to someone who can't pay back, given in proper time, place and to worthy receiver is called true giving.

how many of us have so much to spare, yet we don't give much to the needy. we don't even give our full attention to anyone these days! what to say of giving materials to the needy. when we give, we give as a result of our need to be guilt free, rather than the others' need. hence, when we don't want to give, we can quickly make excuses for why we should not give. we give what we don't need, not what someone needs.

that is why it is said that "a true giver? well, may or may not be (born even) in a hundred thousand!"

be brave. be smart. be wise. give.

---

and now the language aspects of the shloka -

shateShu = in hundreds
shatam = hundred
-eShu suffix for 'in', plural
related words:
shatAbdi = 100 years
shataka = century (as in cricket also)

jAyate = takes birth, is born
not to be confused with jayate (which means, wins; as in satyameva jayate)

shUra = valorous.
the word sAhasI is not valorous, but someone who does something 'sahasA', suddenly. so sAhasa is not an admired quality, shaurya or valor is.

sahasreShu = in thousands
sahasra = 1000
mahAbhArata is called shata-sahasrI = 100x1000 shlokas in it!
-eShu suffix for 'in', plural
also, it is NOT sahastra

cha = and
paNDitaH = intelligent person, wise person (though the word for wise is 'dhIraH') :) :) )

vaktA = speaker
vAk = speech
vAgdevI = saraswatI, deity of speech

dasha-sahasreShu = in ten thousand
dasha = ten

dAtA = giver
dad = to give
dAna = charity


bhavati = happens
vA = maybe
na vA = or maybe not (na = not)



(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

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Three hurdles to happiness - लोभ-मूलानि पापानि

if only life was perfect! in the mortal world, what comes between us and the statement - 'life is beautiful'?

after a mantra, there are three shAntiH, shAntiH, shAntiH. why three?

our troubles are three fold - self, others and nature. of mind, body and soul. and with three shAntiH we ask for peace and balance of all three forces that can go wrong and cause us troubles. there are three basic pains in life - crime/sin (others), disease (body), sorrow (mind).

what are the roots of these?

why does someone do crime? out of greed. when we want more than we deserve, we take wrong means to the end. in the process of taking more than our share, we deprive someone else of theirs. and sometime, or many times, others' greed deprives us of our share of things. be it road space, taxpayers' money, respect, dignity, or even life. the greatest of crimes of largest of corporations have been due to greed of a few. last few years have thrown up a whole bunch of such ugly truths, be it the oil spill of BP, citibank, AIG, enron.

or be it small crimes. at the root of it, is greed, small or large.

disease or ailments of body is next. even after being the costliest health care system in the world, the american society is yet to accept that most of the health problems are due to bad food choices in the market (due to corporate greed aka fast food industry lobbying) and due to people's inherent desire for taste rather than nutrition.

ayurveda maintains that you are what you eat. and mind you, even your skin eats, yes! that is why it is advised not to put anything on your skin, what you won't put in your mouth. there goes the whole cosmetic bag! why do all the expensive body care products claim aloe vera and milk cream and herbal this and herbal that, mud packs! the mass consumes synthetic, cheap products and the class consumes expensive organic products! the same products that you could procure easily at home!

even in times before synthetic food, the problem of bad food choices had arisen! sugar, fat and starch in access were never available to humans in nature. we have made them easily available through agriculture and production. and hence, our body has the problem of easy access to sugar, fat and carb! and the mind doesn't help even a bit! who doesn't like french fries, pizza and a bucket of chocolate!

that is where most diseases start. ayurveda again says that most diseases start in the stomach. i.e. by the food we eat, and the lack of digestion (due to lifestyle etc). another saying in india (in hindi) goes - daanta kaa kaam aanta se mat lo, i.e. don't let the intestine do the teeth's job. i.e. chew with your teeth and not with your intestines! eat good and chew properly.

so where does the disease come from? bad food, bad chewing, bad digestion. and the root for that? taste! taste makes us choose less nutritious food, makes us gulp it down quickly to eat more, and ends up with less absorption of nutrients.

and how about sorrow? where does that come from? sorrow comes from liking something/one. only when we like someone and s/he departs we are sad. we love our home and comes tsunami, katrina, and comes sorrow. when we are involved as first party, it hits us more. when we have no control over the situation and we can become third party (observer), we can overcome sorrow and be back on our thinking feet.

if we leave greed, taste and desires, we can be free from sins, diseases and sorrow. in the rajas world we live in, it is not possible totally to do this, but it is a life long process. the more you can leave these, the happier you will be. how much? that, you decide!

and so goes the shloka,



lobha-mUlAni pApAni, rasa-mUlAni vyAdhayaH |
iShTa-mUlAni shokAni, trINi tyaktvA sukhI bhava ||

लोभ-मूलानि पापानि, रस-मूलानि व्याधयः ।
इष्ट-मूलानि शोकानि, त्रीणि त्यक्त्वा सुखी भव ॥

lobha-mūlāni pāpāni, rasa-mūlāni vyādhayaḥ ।
iṣṭa-mūlāni śokāni, trīṇi tyaktvā sukhī bhava ॥

sins have root in greed, diseases have root in taste.
sorrows have root in desire, leave the three and be happy

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and now the language aspects of the shloka -

lobha-mUlAni = that which has greed at its root
lobha = greed
mUla = root, base
lobha-mUla = one who base is greed
lobha-mUlAni = plural

pApAni = sins (crimes)
pApa = sin
pApAni = plural

rasa-mUlAni = that which has taste at its root
rasa = chemical (rasAyana-shAstra = chemistry), juice (Amra-rasa = mango juice), taste (rasika = connoisseur)
mUla = root, base
mUlAni = plural

vyAdhayaH = diseases
vyAdhi = disease (singular)

iShTa-mUlAni = that which has liking at its root
iShTa = desired, liked as in iShTa-deva = one's own desired (preferred, family) deity.

shokAni = sorrows (shoka = singular)

trINi = three

tyaktvA = after leaving
tyAga = act of leaving, sacrifice, giving up

sukhI = happy, comfortable

bhava = be
i.e. be happy after leaving the three, the greed-based sins, tastes-based diseases, desires-based sorrows.



(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

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Defeating the main opponent - प्रधान-मल्ल-निबर्हण-न्यायः

Watching the FIFA quarter finals between Netherlands and Brazil, yesterday (2nd July) one felt sorry for Brazil and happy for Netherlands. This is assuming that one was not partial towards any of the teams, like being a citizen of that country!

Watching Germany defeat Argentina 4-0 today (3rd July), again emphasized that the domination of South America was over for this FIFA.

Can one assume from this that the finals will be played between Germany and Netherlands? After all they have defeated the best of the opponents. Here I am reminded of the "pradhAna-malla-nibarhaNa-nyAyaH", i.e. "the maxim of defeating the main wrestler of the opponent team". If one has defeated the main opponent, surely the others can be defeated! Of course, nothing can be said of soccer, but you get the idea.

pradhāna-malla-nibarhaṇa-nyāyaḥ
= प्रधान-मल्ल-निबर्हण-न्यायः
= pradhAna-malla-nibarhaNa-nyAyaH

pradhAna = main
malla = wrestler
nibarhaNa = (n) removal, ouster, pulling out
nyAyaH = maxim




(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

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Prāṇāyāma (pranayama) on the go - meet the alphabet - aM and aH - अं अः

In prāṇāyāma (प्राणायाम), yogic breathing, there are two special ones - bhrāmarī (भ्रामरी , like a humming bee) and kapālabhātī (कपालभाति), which are so interwoven in the very fabric of the Sanskrit language that at times the implications are scary.

Long before the 'fast food on the go', there was the concept of 'fast prāṇāyāma on the go'! There has always been a great emphasis on the correct pronunciation of the sounds. In chanting, not just the pronunciation, but the proper stress and duration are also critical.

After meeting all the vowels "अ a, आ ā, इ i, ई ī, उ u, ऊ ū, ऋ ṛi, ए e, ऐ ai, ओ o, औ au" it is time to meet two special sounds, listed under vowels as well. Please click here to see the complete chart of alphabet in a tabular form to help understand the post.


aṃ अं – anusvāra/अनुस्वार

The consonant groups of five, have the fifth member as a nasal sound, which is called anunāsika (अनुनासिक), i.e. nasal. e.g.
ta, tha, da, dha, na (त, थ, द, ध, न)
pa, pha, ba, bha, ma (प, फ, ब, भ, म)

But apart from the 20 consonants (k, kh, g, gh; ch, chh, j, jh; ṭ, ṭh, ḍ, ḍh; t, th, d, dh; p, ph, b, bh) which have a fifth nasal sound for their groups, what about other consonants like y, r, l, w, śh, ṣh, s, h ? What corresponding nasal sound is there for these?

The anunāsika (अनुनासिक, 5th of the group) when half, can and should be written as half consonant, and not as a dot. Though, nowadays they are also written with a dot on the previous consonant. Below are four examples of using half consonant or just the dot (the one with dot is in the parenthesis).
But for other consonants, there is no half nasal sound. For all these, the anusvāra (अनुस्वार) is used. In ITRANS it is denoted by 'M', in devanāgarī by a dot on top.

Example:

gaṅgā / ga~NgA (gaMgA) = गङ्गा (गंगा)

sañjaya / sa~njaya (saMjaya) = सञ्जय (संजय)

kaṇṭha / kaNTha (kaMTha) = कण्ठ (कंठ)

sambandha / sambandha (saMbaMdha) = सम्बन्ध (संबंध)

saṃsāra / saMsAra = संसार (has no other choice of like सन्सार (incorrect)

This half-nasal sound is used before a consonant of the same group. For example, before p/ph/b/bh the half nasal would be 'm' only, e.g. sambandha सम्बन्ध. half m.

Lot of words have the half 'm' at end. For example, phalam (फलम्, fruit), yānam (यानम् vehicle), rāmam (रामम् to rāma राम). Inside a sentence, a trailing 'm' can be written as anusvāra (dot on top) if the word is not the last word of the sentence, but at the end, it must be spelled out as half m म्

For example, विद्या परमं बलम् (vidyā paramaṃ balam) in this paramaṃ (परमं) has an ending dot, but balam has 'm' with halanta.

This sound, of humming in trailing words is not coincidental or accidental, it is found at an alarming frequency. Almost all noun forms have five (out of 21) endings in 'm' - rāmam, rāmābhyām, rāmāṇām ...

Every time you say such words, you are doing a short bhrāmarī prāṇāyāma, which has many benefits -

"Inhale through both the nostrils. Exhale through both nostrils and use the throat to make a soft sound, like the buzzing of a bee.

Besides having a profound effect on ears, nose, eyes and mouth, it enlivens your looks; improves the glamor of the face, improves one’s concentration levels, relieves migraine pains, reduces stress and mental agitation, hypertension, and successfully combats and helps prevent many a disease. Practice of bhrāmarī is beneficial for pregnant women."

aḥ/अः - visarga

The aḥ is an extra gust of air, and makes the sound aspirant. It is almost like second 'h' of 'huh'.

It is akin to doing a short kapālabhātī prāṇāyāma, where you use your belly like a bellow and let a quick gust of air out. So when you say rāmaḥ, at the end is an extra gust of air like in doing kapālabhātī !

Out of the 21 forms of a noun (singular, dual, plural times 7 vibhakti), 5 end in aṃ and 8 in aḥ, making a total of 13 out of 21 as a form of prāṇāyāma!

Below is the form for rāma (noun, masculine, akārānta)

singular	dual	plural
रामः (rāmaḥ)	रामौ (rāmau)	रामाः (rāmāḥ)
रामम् (rāmam)	रामौ (rāmau)	रामान् (rāmān)
रामेण (rāmeṇa)	रामाभ्याम् (rāmābhyām)	रामैः (rāmaiḥ)
रामाय (rāmāya)	रामाभ्याम् (rāmābhyām)	रामेभ्यः (rāmebhyaḥ)
रामात् (rāmāt)	रामाभ्याम् (rāmābhyām)	रामेभ्यः (rāmebhyaḥ)
रामस्य (rāmasya)	रामयोः (rāmayoḥ)	रामाणाम् (rāmāṇām)
रामे (rāme)	रामयोः (rāmayoḥ)	रामेषु (rāmeṣhu)
हे राम (he rāma)	हे रामौ (he rāmau)	हे रामाः (he rāmāḥ)

Now let us see the power of a mantra using these sounds, the pure acoustic effect, even if you don't know the meaning (mahāmṛityuñjaya mantra chanting) -

om tryambakaṃ yajāmahe, sugandhiṃ puṣhṭivardhanam |

urvārukamiva bandhanāt mṛityormukṣhiya māmṛitāt om ||

If you say this mantra slowly, and with proper emphasis, you are doing many short bhrāmarī-s! No wonder it will have effect on you. A sincere recitation of this, will cure most of your headaches in 5 minutes or less. Just try it! Slow down the nasal sounds.

All the yoga enthusiasts and teachers, start speaking clearly, all the Sanskrit words, and you are doing prāṇāyāma even while speaking! Exercise on the go! Proper diction, stress, and duration will not only give you the extra attention (hopefully not the British style) but also a good exercise of the vocal cord and chest. More than you asked for, huḥ?

The question is - was it intentional or coincidental? In my limited knowledge of other languages, I don't know if these two sounds (especially in ending of the words) are found in other languages.

Apologies for any confusions or mistakes.



(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

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Panini's ashTAdhyAyI - some thoughts from 1891

The following is an excerpt from 1891 book "The Ashtadhyayi of Panini" by Shrisha Chandra Vasu. The text follows with the scans of the page (to see actual characters used for transliteration).

Following that you will find my comments.

------ excerpts starts ------------------

PREFACE

Since the advent of the British rule and the peace and prosperity that has followed in its train, India has witnessed a glorious revival of her ancient literature, in which is embodied some of the highest philosophies and religions of the world. Among the various blessings which our benign Government has conferred upon us, none can be greater in value or usefulness than this revival of Sanskrit. Our schools and colleges are annually turning out hundreds, nay thousands of scholars, who have entered upon the study of Sanskrit literature, and have thus learnt to appreciate the beauties of this language. Very few of them, however have the opportunity of studying the language, with that depth and fulness, as it was and is mastered by the Pandits of the old school. To properly understand Sanskrit language, and especially that portion of it in which is locked up the highest aspirations of the ancient Aryan hearts viz., the Vedas, the Brahmanas, the Upanishads &c. it is absolutely necessary to have a complete knowledge of the Grammar elaborated by Pāṇini. The Grammar is reckoned as one of the Vedangas, or the helps to the study of the Vedas ; and it is unquestionably one of the most important of the Vedangas. The four thousand sutras of Pāṇini contain within themselves almost all that a student need know to enable him to understand the language of the Vedas.

Not only is this excellent treatise of Pāṇini necessary for those who are desirous of learning the ancient Sanskrit literature, but a knowledge of this is even necessary for understanding the modern Sanskrit, which is modelled on the rules laid down by that great Grammarian, whose aphorisms are being constantly quoted in all Vedic commentaries, and classical authors and law books.

Further, as a masterpiece of close reasoning and artistic arrangement, it ought to be an object of study with every one who wants to cultivate his intellectual powers. In fact what the Geometry of Euclid has done towards the logical development of the western intellect, the Ashtadhyayi of Pāṇini has fulfilled the same purpose in India. No one who has studied this book can refrain from praising it. It has evoked admiration even from the Sanskrit savants of the west. Professor Max Muller thus gives his opinion about the merits of this excellent Sanskrit Grammar :— “The Grammatical system elaborated by native Grammarians, is in itself most perfect, and those who have tested Pāṇini’s work will readily admit, that there is no Grammar in any language, that could vie with the wonderful mechanism of his eight books of Grammatical rules.”

The style of these sutras is studiedly brief, but then this brevity is its greatest recommendation. That, which appears to many obscurity and ambiguity in the sutras, vanishes before the clear and exhaustive explanations of the commentators; and shows the extreme skill and wonderful ingenuity of the author of these aphorisms. These sutras, therefore, which though at first sight may appear difficult and repulsive, if once mastered, will enable a student to know and remember more of the Sanskrit Grammar, than he can ever learn through other methods, with twice that labour. Unfortunately, however, for our college and school students, and also for that vast majority of our English reading countrymen, whose number is daily on the increase, and who depend for their knowledge of what is contained in Sanskrit books, on English translation of Sanskrit authors, no translation of this important work exists in English. To supply this want, I have undertaken to translate Pāṇini’s aphorisms, as explained by the Commentators Jayāditya and Vāmana in their well-known book, called Kāshika vṛitti and issue one chapter every month. Though, it is not a close translation of the whole of Kāshika, it may be regarded as a free rendering of the most important portions of that book. I have closely followed on the footsteps of those authors, translating their commentary, explaining it where necessary; and in short, making my work a help to the student, desirous of studying the Kāshika in the original.

The translation of Sanskrit texts, especially those like Kāshika , is always beset with great difficulties, even for the masters of Sanskrit learning. For a beginner, like the present translator, those difficulties were many and great, and I am fully conscious that here and there, I may have failed to grasp the full drift of the arguments of the authors of Kāshika. But on the whole, I have spared no pains to render this work as free from errors as lay in my humble power. I shall feel much obliged to those gentlemen, who will be good enough to point out any errors, or suggest any improvements, so that I may be benefited by their advice.

I must here acknowledge the great assistance I have derived from the well-known translation of Laghu Kaumudi by Dr. Ballantyne; Mr. lengar’s Guide to Pāṇini; Professor Apte’s Sanskrit Composition as well as from Dr. Kicihorn’s Paribhāṣhendushékhara. I have freely quoted from these authors and absorbed their rendering into my own, without distinguishing them by marks of quotation.

When I first undertook the translation of Pāṇini, I had thought that the work when completed, will not occupy more than 1200 pages. But from the present sample it will be seen, that that estimate was far below the mark. The complete translation, together with the Introduction, Glossary and the Indices, which I intend to add, will take up nearly double as much space i.e., nearly 2000 pages or more. I have, however, kept the price of the book the same, namely, Rs. 14 (payable by two instalments), for subscribers, who have already got their names registered, or who will do so within the 31st January 1892, and Rs. 20 for non-subscribers.
14th November, 1891. ŚRIŚA CHANDRA VASU.

------ images starts ------------------

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Here are a few things of interest -

• "Since the advent of the British rule and the peace and prosperity that has followed in its train, India has witnessed a glorious revival of her ancient literature." 
• The Indian scholars already had the manuscripts, but they were not available publicly, since printing with modern press was not yet done. After the modern press printing, many more copies of the books were available, unlike manuscripts of earlier times.
• Before the British crown took over India after the 1857 revolution, there were the East India Company meddling and Islamic terrors, which surely didn't allow for much peace as far as Sanskrit, culture or academics is concerned. When Indian kings warred in pre Greek times, the scholars had nothing to fear.
• Our schools and colleges are annually turning out hundreds, nay thousands of scholars, who have entered upon the study of Sanskrit literature, and have thus learnt to appreciate the beauties of this language. 
• Sadly, now the numbers are reducing in regular schools and colleges. no one is taking Sanskrit as a second language, like French, German or Spanish. 
• Very few of them, however have the opportunity of studying the language, with that depth and fulness, as it was and is mastered by the Pandits of the old school. 
• This still seems to be true. even in many Sanskrit schools/colleges students take Sanskrit to get better marks for competitive exams, rather than to pursue Sanskrit studies further.
• Many times teachers set up exam papers in regional language and answers are also written in regional language, rather than Sanskrit.
• Some are studying Sanskrit to simply become priests.
• It would be great if a language so perfected with literature so vast and varied was studied for its own sake and for the sake of the scientific knowledge contained within, and that knowledge was used for modern science courses as well. E.g. there seems to be not much interaction between Ayurveda and other modern sciences, as it happens in medicine and technology.
• Further, as a masterpiece of close reasoning and artistic arrangement, it ought to be an object of study with everyone who wants to cultivate his intellectual powers. In fact what the Geometry of Euclid has done towards the logical development of the western intellect, the Ashtadhyayi of Pāṇini has fulfilled the same purpose in India. No one who has studied this book can refrain from praising it.
• Now THIS is important point to note. You must have read it all over the place, how Sanskrit is best suited language for computers. Those statements are a bit misunderstood. Sanskrit grammar is described in a generative manner like the grammar of modern computer languages. Ambiguity of grammar is not there. It does not mean that computer programming should be done in Sanskrit, but that its grammar is as tightly defined as a modern computer language.
• The way people spend time, energy and money to learn a new computer language, its new constructs, object oriented, AJAX, XML and what not, inventing new languages, if same rigor was used to learn Sanskrit grammar, it would be pretty easy.
• Imagine, everyone who is learned in Sanskrit is a walking encyclopedia of 4000 or so grammar rules, thinks very much like a computer (from grammar, reasoning and analysis; point of view), the sandhi rules of sounds, thesaurus with many synonyms, the various group of verbs and their forms! If such a person were to focus his attention on the modern sciences, it would be of immense use. Put in other words, the systematic study of Sanskrit would sharpen the memory, analytical skills and communication skills. That would be of use to a student of any field.
  
• The style of these sutras is studiedly brief, but then this brevity is its greatest recommendation. That, which appears to many obscurity and ambiguity in the sutras, vanishes before the clear and exhaustive explanations of the commentators; and shows the extreme skill and wonderful ingenuity of the author of these aphorisms. These sutras, therefore, which though at first sight may appear difficult and repulsive, if once mastered, will enable a student to know and remember more of the Sanskrit Grammar, than he can ever learn through other methods, with twice that labour.
• No wonder panini is considered one of the greatest minds of all times, the world over. "Panini's grammar has been evaluated from various points of view. After all these different evaluations, I think that the grammar merits asserting ... that it is one of the greatest monuments of human intelligence." - Cardona
  
• Unfortunately, however, for our college and school students, and also for that vast majority of our English reading countrymen, whose number is daily on the increase, and who depend for their knowledge of what is contained in Sanskrit books, on English translation of Sanskrit authors, no translation of this important work exists in English. 
• This seems to be the biggest problem even now. Learning Sanskrit only through English and that too without the special characters of transliteration is fatal for Sanskrit studies, when the soft and hard 't' and 'd' are mixed up. I have seen websites for Sanskrit tattoo transliterations that have messed up big time, because the person is not native speaker and has learned only through non-native speakers. When you always say yogaa, you end up writing it wrong as well! The word 'yogaa' instead of yoga has entered in Hindi  media as well, now that is a shame.
• When I first undertook the translation of Pāṇini, I had thought that the work when completed, will not occupy more than 1200 pages. But from the present sample it will be seen, that that estimate was far below the mark. The complete translation, together with the Introduction, Glossary and the Indices, which I intend to add, will take up nearly double as much space i.e., nearly 2000 pages or more. I have, however, kept the price of the book the same, namely, Rs. 14 (payable by two instalments), for subscribers, who have already got their names registered, or who will do so within the 31st January 1892, and Rs. 20 for non-subscribers. 
• I loved this part, people were booking pre-publishing as well for discounts! And Rupees 14 in two installments! Well, Rs 14 then was like 14000 now or something like that!

(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

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Dear father, thank you - अन्नदाता भयत्राता

During my long stay in the US, I learned one thing. You don't have to take any 'nonsense' from anyone, even if they appear elder to you by a margin. You could simply say 'You are not my dad!' and yet there was a time when it took a village to bring up a child.

Now, the whole responsibility of raising a kid is on the dad, maybe even a single dad! How times change. And if you have a same-gender relationship, ahem, then who is the dad?

It has always been maintained, that karma कर्म, deeds, are all important. So, even if one contributes the genetic code for you, that is only one aspect of being a father, the biological father. But what about the roles and duties of a father? Can we define a father based on that?

chANakya चाणक्य says there are five types of father, yet another source, the brahmavaivarta purANa ब्रह्मवैवर्त पुराण says there are seven types of father. Some of their types are common. Yet other sources say thirty one types. We will just see the seven types for brevity and simplicity sake.

All of them have the basis of birth common to them, but what type of birth?

Giver of food (anna-dAtA अन्नदाता)

Food is life. Without food, no one can survive. Mother gives food in early years, but after that it is the father's role to provide the proverbial bread on the table. And even in early months, father provides for the mother. Anyone who provides for you, maybe in times of need, or a foster father, is like a father. Give him the respect a father deserves.

Remover of fear (bhaya-trAtA भयत्राता)

Fear is like death, you die every moment of fear. And if the fear is real, then the danger is real. One who removes the fear or the cause of fear has given you a new birth, another chance to live on. Such a caring person is also like a father and deserves all the perks of being a father, for being a protector.

Giver of daughter (kanyA-dAtA कन्यादाता)

There is a saying, 'child is the father of man.' What it means is that child comes first, father next. It is the child that makes a man into father. So, the child gave the title 'father' to a man. In that sense the child gave birth to the (concept of) father (for a man).

Man is reborn in the child. And how does one get a child? The most sacred of the 16 ceremonies of life is the marriage. This is the institution, bond that brings forth new life, and provides a home, prepares the new generation, gives new citizens to a nation, ... and what joy of this mortal world to have a beautiful, wise, skilled wife for a life partner to take care and share in the material and spiritual joys and sorrows? It is like a new life!

And how is this possible? By the man who gave his daughter to you. In giving you a good woman, he has given you the best of all charities you will ever get. Hence, kanyA-dAna कन्या-दान, or giving of a daughter in wedding is considered the highest of dAna दान, for it is the basis of someone else's home.

Such a giver of a second life, the father-in-law is also worthy of being respected as a father.

Giver of birth (janitA जनिता , janmadaH जन्मदः )

And of course, the literal sense of the meaning, the biological father, one who gives half his genetic code, and enables this biological, actual life on this planet. He sure has done the most important or the most initial of duties and is the father.

Giver of mantra मन्त्र (mantra-dAtA मन्त्र-दाता)

This applies on the spiritual growth path. mananam trAyate iti mantram मननं त्रायते इति मन्त्रम् - that which when meditated upon liberates, rescues is mantra. And the rescuer is already considered as father (remover of fear). mantra मन्त्र is a secret 'weapon', and giver of such important aide in life is a guru, and is also considered as a father.

Giver of knowledge (j~nAna-dAtA ज्ञानदाता)

The teacher, preceptor, guru, guide one who gives knowledge is also like a father, for knowledge enables all other things. Knowledge esoteric or worldly - both are important. knowledge is power, the power of knowing the right from wrong, good from bad, success from failure, friend from foe, ... giver of knowledge, wisdom has given you a very precious thing, that can change your life.

Giver of education (upanetA उपनेता)

upnetA उपनेता is one who does the sacred thread ceremony. The thread ceremony is considered the start of education, brahmacharya ब्रह्मचर्य, scholarship, student life and is one of the important 16 ceremonies of a person. It is considered second birth, a spiritual birth, the first one being a physical birth. One who has had the thread ceremony is called dwija द्विज (twice born). A similar but rudimentary ritual is that of 'born again' in Christianity.

Elder brother (jyeShTha-bhrAtA ज्येष्ठ-भ्राता)

Elder brother is considered like a father. And manusmRiti मनुस्मृति adds that an elder brother who performs the duties of a father, should be treated like a father.

In this post, I have kept the Sanskrit shloka part at the end. It seems there were those who get intimidated by the shloka at the front. and if it seemed the script was unreadable, who knows how hard the post maybe. so, let us see if it is less frightening this time. please let me know how you like the new format.

And now for the shloka-s -




anna-dātā bhaya-trātā, yasya kanyā vivāhitā ।
janitā copanetā ca, pañcaite pitaraḥ smṛtāḥ ॥

अन्नदाता भयत्राता, यस्य कन्या विवाहिता ।
जनिता चोपनेता च, पञ्चैते पितरः स्मृताः ॥

anna-dAtA bhaya-trAtA, yasya kanyA vivAhitA ।
janitA chopanetA cha, pa~nchaite pitaraH smRRitAH ॥

--------

kanyādātānnadātā ca jñānadātābhayapradaḥ ।
janmado mantrado jyeṣṭha-bhrātā ca pitaraḥ smṛtaḥ ॥

कन्यादातान्नदाता च ज्ञानदाताभयप्रदः ।
जन्मदो मन्त्रदो ज्येष्ठभ्राता च पितरः स्मृतः ॥

kanyAdAtAnnadAtA cha j~nAnadAtAbhayapradaH ।
janmado mantrado jyeShTh-abhrAtA cha pitaraH smRRitaH ॥

[Last edit: 19 Jun 2011]

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And now the language aspects of the shloka -

anna-dAtA = giver of food
anna = food, cereal, grain
dAtA = giver (dad root, to give)

bhaya-trAtA = rescuer from fear
bhaya = fear
trAtA = rescuer, savior

yasya = that whose (yaH = that who)
kanyA = daughter

vivAhitA (adj) = (one has) married
vivAha = marriage

janitA = giver of birth (mother is jananI)

chopanetA = and doer of sacred thread ceremony
cha + upanetA = and + doer of upanayan ceremony, preceptor, guru

cha = and
pa~nchaite = these five
pa~ncha + ete = five, these

pitaraH = fathers

smRRitAH = said, remembered

------

kanyAdAtAnnadAtA = kanyA-dAtA + anna-dAtA
giver of daughter (and) giver of food

j~nAnadAtAbhayapradaH = j~nAna-dAtA + abhaya-pradaH
giver of knowledge (and) giver of fearlessness)

janmado = janma-daH = giver of birth

mantrado = mantra-daH = giver of mantra

jyeShTha-bhrAtA = elder-brother



(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

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meet the alphabet - letters and vowels o and au

After a little break here are the next letters. 

Please see the previous alphabet letters here:
a/अ ; aa/आ ; i/इ ; ii/ई ; u/उ ; oo/ऊ ; Ri/ऋ ; e/ए ; ai/ऐ

(above) compound vowel 'o' as 'o' in 'old' (13th vowel and letter)

This is ओ, o.
a, aa, i, ii, u, uu, Ri, Rii, LRi, LRii, e, ai make it 12.
'o' is the 13th vowel/letter. It is pronounced like the name of the English letter o; as 'o' of 'old', cold, open etc.

(above) old style 'o'

Linguistically, o is formed with a + u/uu = o = ओ
Words starting with ओ, o :

• o = ओ = a way of calling, like oye, ahoy, hola; compassion like oh; expressing other moods as well.
• o = ओ = name of brahmA
• okaH = ओकः  = house
• ojas = ओजस् (ओज) = body strength, vigor, vitality, splendor
• ojasvin = ओजस्विन् (ओजस्वि) = strong, brilliant, resplendent (tejasvi nAvadhItamastu = may our studies be splendid, brilliant, fruitful)
• ota = ओत = woven, with threads. commonly used with ota-prota = interwoven, horizontally and vertically.
• om = ॐ = sacred symbol om (a-u-m)
• oShadhiH = ओषधिः = an herb or medicinal plant. (auShadhiH is also correct)
• oShadhiishaH = ओषधीशः = oShadhi + iishaH = lord of herbs, the moon, which is considered aiding in the herb growth.
• oShThaH = ओष्ठः = a lip. bimboShTha = bimba + oShTha = lips like the ripe bimba fruit (red in color)

How to write 'o' :

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au, the 14th vowel.
aa + u/uu = au =औ
'au' is the 14th vowel/letter. It is pronounced close to au as in audience, audition etc.

The most common words formed with au, are usually formed when words starting with 'u' or 'o' are modified by adding a suffix.

e.g.

• auchityam = औचित्यम् = aptness. from uchita = apt, appropriate
• autsukyam = औत्सुक्यम् = anxiety. from utsuka = anxious
• audArya = औदार्य = generosity. from udAra = generous
• auddhatyam = औद्धत्यं = arrogance. from uddhata = arrogant, rude, insolent.
• audyogika = औद्योगिक = industrial. udyoga = industry, effort.
• aurabhra = औरभ्र = of sheep ; mutton. from urabha = sheep.
• auShThya = ष्ठ्य = labial, relating to the lips. the labial sounds u, oo, p, ph, b, bh, m, w

How to write au?

(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

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Don't skip a meal, bath, helping or meditation - शतं विहाय भोक्तव्यं

For eating, leave aside hundred tasks, for bath leave a thousand.
For charity leave aside hundred thousand, and meditate, leaving aside ten million.

shataM vihAya bhoktavyaM, sahasraM snAnamAcharet ।
lakShaM vihAya dAtavyaM, koTiM tyaktvA hariM bhajet ।।

शतं विहाय भोक्तव्यं, सहस्रं स्नानमाचरेत् ।
लक्षं विहाय दातव्यं, कोटिं त्यक्त्वा हरिं भजेत् ॥

śataṃ vihāya bhoktavyaṃ, sahasraṃ snānamācaret ।
lakṣaṃ vihāya dātavyaṃ, koṭiṃ tyaktvā hariṃ bhajet ॥

We are all busy, even though there have only been 24 hours in our days forever. Well, a few minutes here and there since 10000 years, due to some physics rules that we gain/lose some minutes from the orbit around the sun, but that is besides the point.

So what do we prioritize? Among the activities in our day, like reading email, jogging with the headphone blaring in our eardrums, the favorite TV show, weekly mall pilgrimage, tennis game, the list goes on. And we didn't even start at the work list!

Here is a different look at the list for a holistic wellness, of us and our society.

Food

No matter what happens, don't skip a meal. Specially the breakfast. It is called breakfast for a reason. You are breaking the fast of the whole night. unless you are a somnaphagist (one who sleep eats at night to wonder in the morning, why the milk is outside!). The body has rhythm, for eating and sleeping. And I am sure the shloka was short, or else the sleeping would have been included as well.

Timely food and if possible, good food, will take care of your health half way through. Good food acts as medicine as well, if you choose it properly. most properly cooked Indian meals are half medicinal - cumin, turmeric, garlic, coriander, cardamom, cinnamon, ... in every freshly cooked meal - three times a day.

After all, what are we earning for? what is making this whole world go abuzz every morning? search for food. Half the population will be happily sitting gazing at the stars if it was not for food!

So, leave aside hundred tasks, the email, phone, TV and eat your meal.

Hygiene

Hygiene has been a unique part of Indian thinking from time immemorial. Bathing and washing are an integral part of it. Being in a hot country also must have influenced the thinking. But it was more than hygiene. Traditionally, you do your morning routine, bathe, pray then only you can eat anything. Many people even keep silent till the entire morning chore is not over, which ends at breakfast.

Washing your body is very important. Morning is also a good time. Dead skin cells need to be removed. Dust and pollutants from the day's work should be washed in the evening bath if you can afford. There are mantras to chant while bathing, remembering the seven rivers of India (Gaṅgā , Yamunām Godāvarī, Sarasvatī, Narmadā, Sindhu, Kāverī) and thus doing a small pilgrimage to all seven of them in your short bath itself! Talk about time management!

Kāmasūtra says that one of the important things an urbanite should do is to brush teeth, shower with fragrant waters, and apply talcum powder, deodorants, and other makeup. Of course, the makeup material was all 110% organic then, with no side effects!

Leave aside thousand tasks, don't skip the shower.

Helping

dātavyam - as if giving is a duty, that feeling. With such feeling one should give. And as per a prior shloka (Gita 17-20) one must give at the right time, place and person without expectation. So, one should give.

Whenever there is a chance to help someone, one should take it. This is good for society if everyone tries to help others. "nara-sevā nārāyaṇa-sevā", i.e. service to human, is service to God. Never miss the chance, especially if it comes your way.

Leave aside a hundred thousand things and help someone. This will keep your ego and heart in proper place.

Meditation

Today, the rage is all about meditation and chanting. Meditation in its simplest form is being with yourself. Starts with being with your thoughts, then going beyond, being without thoughts.

But this being with yourself is important. It rejuvenates you. It helps you sort thoughts out. It of course requires that you not be afraid of your thoughts. All good leaders, successful people need time out for themselves.

Devotees call it hari-bhajana (prayer), thinkers call it reflection, doers call it planning, whatever. But this daily reflection, suggested traditionally through three daily sandhyā - morning, afternoon and evening - was a time out from the mad rush of the day. Imagine, "mad rush of the day" back then! They had no idea what is mad, and what is rush!

But anyway, don't skip chance to be with yourself, specially the few minutes to reflect.

Eat, keep clean, help others, and reflect.

---

And now the language aspects of the shloka -

shataM = (to) hundred (second vibhakti)

vihAya = leaving behind, disregarding, setting aside.

bhoktavyaM = for eating; what must be eaten; meal time.
other words, bhoga = consumption, eating
bhoktA = consumer
upabhoktA adhikAra = consumer right
sambhoga = consume together, usually means intercourse.

sahasraM = thousand

snAnamAcharet = snAnam + Acharet
snAnam = bathing
Acharet = should do, follow, practice

lakShaM = hundred thousand. counting in indian system goes in multiples of hundreds. thousand = sahasra, hundred thousand = lakSha, hundred lakSha = koTi, etc.

dAtavyaM = for giving; what must be given; charity
dA = to give

koTiM = crore, hundred lakSha, ten million

tyaktvA = leaving aside
tyAga = sacrifice, giving up
tyakta = that which is given up

hariM = to god (specifically viShNu)

bhajet = should pray




(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

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Don't worry, be happy - चिन्ताज्वरो मनुष्याणां

The Fever of Worry

The fever of worry snatches away hunger, sleep, strength, beauty, enthusiasm, mind, wealth, and life itself—there is no doubt.

chintAjwaro manuShyANAm kShudhAm nidrAm balam haret |

rUpamutsAhabuddhim shrIm jIvitam cha na saMshayaH ||

चिन्ताज्वरो मनुष्याणां क्षुधां निद्रां बलं हरेत् ।

रूपमुत्साहबुद्धिं श्रीं जीवितं च न संशयः ॥

cintājvaro manuṣyāṇāṃ kṣudhāṃ nidrāṃ balaṃ haret ।

rūpamutsāhabuddhiṃ śrīṃ jīvitaṃ ca na saṃśayaḥ ॥

If you don’t believe in the simple maxim made famous by the song Don’t Worry, Be Happy, then here is the doctor's diagnosis of what all will go wrong due to this fever of worrying—if not controlled. This gem comes from the Skanda Purāṇa.

Hunger

It is a known fact that worry kills hunger. And this explains why the most common solution Americans have found to counter worry is to raid the fridge, grab the ice cream bucket, and finish it off while watching I Love Lucy, Friends, or Everybody Loves Raymond. You can fill in your favorite TV show here.
So, if worrying kills hunger, eating binges should surely counter worrying! And somehow, it seems to work as well.
But it works only to add new worries—about a wardrobe two sizes too small that doesn’t fit anymore! So, worrying only makes it worse.

Sleep

And how have you slept before the exams you didn’t prepare for? Or on your wedding night? Or before that job interview? Or when he isn’t picking up the phone, or she doesn’t text you back?
Well, maybe guys don’t worry too much on that front. :)

Strength

When you don’t eat or sleep, your body loses strength—not just physical strength but also immunity. That’s when you catch colds, flu, and other illnesses.
But it’s not just physical strength that diminishes. You somehow find yourself lacking confidence when you’re worried. And without confidence, what can you do? Just make more mistakes—and create even more worries!

Beauty

And without your beauty sleep, where is the beauty? Sagging eye bags, bad skin, acne, colorless cheeks—everything starts to show up when your worrying reaches a more worrisome stage.

Enthusiasm

So now you are sleep-deprived, lacking confidence, weak, and hungry—and they expect you to have any enthusiasm left? How cruel!
Will someone do something about this, or will they just keep expecting me to be all happy and smiley? I have no energy or mood to be happy or to be a go-getter.

Mind, Sanity

Are you seeing the logical sequence of the effects of worrying? The deeper the worry, the longer it lasts, and the more severe its impact on different aspects of your life.
Now your mind starts playing tricks on you. The border to insanity is not too far away. Whether it’s romantic worry, job-related worry, or any other severe case, when you keep worrying about things beyond your control, you simply worsen the situation.

Wealth

With the mind finally afflicted, you start making wrong decisions—and soon, it impacts you financially.
Maybe you’re not working properly, not paying attention to what the boss is saying, or not noticing when to turn the nuclear reactor off! Maybe you’re making bad investment decisions or going on a shopping spree after the ice cream spree didn’t work!
You are only making matters worse with unstoppable worrying.

Life

And then, it culminates in a chronic problem, giving rise to more severe health issues like headaches, ulcers, hypertension, or even cancer. They don’t call it “worried sick” for no reason!
You have one life (for the time being, at least). You can spend it worrying, and it will fly by quickly, or you can stop worrying. Stop doing things that will lead to situations that need to be worried about—like abstaining till marriage or using proper protection, working hard, and not being a jerk around her/him.
There is a difference between wondering (contemplating) and worrying. The first makes you better at work, the second makes you a beggar for work.
Not worrying doesn’t mean not planning! It just means not disabling your thinking itself.
Anything sound familiar? Post your comments—and when will you stop worrying?

Language Aspects of the Śloka

cintājvaro = fever of worry
cintā = worryjvaraḥ = fever, high temperature (even high tide is called jvāra in Hindi)Here, it is a tatpuruṣa samāsa—jvara of cintā, meaning "fever of worry." When a vibhakti is missing from the compounding, it is a tatpuruṣa samāsa.
manuṣyāṇām = of humans (-ṇām suffix to mean “of” in plural form)
manuṣya = human, from Manu, the first human of this era (after each deluge), whose descendants are all humans.kṣudhām = hunger (object, second vibhakti)
nidrām = sleep
balam = strength
haret = snatches away, takes away
rūpamutsāhabuddhim = rūpam + utsāha + buddhimrūpam = beautyutsāha = enthusiasm (ut- prefix suggests “up,” as in "up with enthusiasm")utkaṇṭhā = eagerness (literally “raised necks,” as when people stand on tiptoes to see something in a crowd)
śrīṃ = wealth, fame, prosperity
jīvitam = life
ca = and
na = not
saṃśayaḥ = doubt



(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

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