Sunday, 12 May 2013


July December 2012

Editor’s note

Human knowledge originated from word. The greatness of the linguistic philosophy of Bhartṛhari is based on this fact.  the derivation  and comprehension of sound has been treated as ultimate truth by Ṛṣis who considered this sound as the source of  soul itself. Human existence is inspired by this soul. This hidden or vague inspiration results in the production of the word. In fact, the Vedic hymns have viewed “vāk” in the form of universal principles. Bhartṛhari vindicated this idea  intellectualy and grammaticaly.
Bhart¤hari had explicated the original form of sentence (vākya) adopting an integral state or akha¸da, and enunciated this integral sphoṭa as ultimate truth. Later, this “vākya sphoṭa” has been judged as the unit of language by linguists. Bhart¤hari does not accept the four levels of “vāk”. This process could not find either in the vedas or in traditional views. On the other hand, he adopts ‘the sound’ that has three parts, viz; “paśyanti”, “madhyama” and “vaikhari”. Thus “śabda’s” zenith is grammatical which is said to be the most sacred and divine element than any other art.

Dr. M.Manimohanan.

Sanskritic Tradition as a Tool to Pedagogy
Dr.Dharmaraj Adat

The Sanskrit verbal adjective saṁskṛta- may be translated as “put together, constructed, well or completely formed; refined, adorned, highly elaborated”.  It is derived from the root saṁ-skar- “to put together, compose, arrange, prepare”, where saṁ- “together” and (s)kar- “do, make”. As a term for “refined or elaborated speech” the adjective appears in Epic and Classical Sanskrit. The language referred to as saṁskṛta “the cultured language” has by definition always been a “sacred” and “sophisticated” language, used for religious and learned discourse in ancient India, and contrasted with the languages spoken by the people, prākṛta- “natural, artless, normal, ordinary”. 


Āyurveda Dīpikā Grammatical Issues (Based on Sūtra-Sthāna)                                    
Dr. K. Yamuna

Āyurveda, the Indian medical science, developed by ancient Ṛṣis is said to be originated from Atharva Veda. Caraka  is believed to be one of the founders of Āyurveda. Agniveśa  who was one of the disciples of sage Punarvasu Ātreya  composed Agniveśa Samhitā, which was later  edited and reconstructed  by Caraka and it came to be known as Caraka Samhit¡. The Caraka Samhitā was again  revised by Dṛḍhabala in 400 AD and subsequently Cakrapāṇidatta published a commentary on Caraka Samhitā, called Caraka Tātparya-Tīka or Āyurveda Dīpikā, which was done in the eleventh century (A.D. 1066).  Caraka Samhitā is a huge treatise on ancient Indian medicine. It comprises of one hundred and twenty chapters distributed in eight sections (eight divisions called  aṣṭa sthānas)  and the first section, Sūtra-Sthāna deals with  the general principles and fundamental concepts of Āyurveda described in thirty chapters.  

Contribution of Bhāmatī to Advaita Pholosophy 
Dr.S.Geethamony Amma

Vācaspati Miśra, the author of Bhāmatī, (841-900 A.D) was a multisided philosophic genius. He devoted himself to the task of setting forth authoritative expositions of all the orthodox systems of Indian philosophy. This had brought him the title  ‘Sarvatantrasvatantra’, an  honour conferred only on  rare literary prodigies.

Vedic Concordence in Nārāyaṇīyam of Melputtūr Narayanabhattatiri
Dr. Ambika. K.R.
  Nārāyaṇīyam is a great Stotrakāvya takes a high place in Sanskrit literature both as a poem and as a devotional hymn. The author Melputtur Narayanabhattatiri (born in 1560) is one of the most brilliant stars among the Sanskrit scholar poets of  Kerala, he was not only a devotional poet but he was a great grammarian, veteran scholar in Mīmāṁsa and other śāstras. Above all he was a gifted scholar in Vedas. His works numbering about forty and they can be classifies into four groups: 1) śāstric or Technical works 2) Prabandhas or narratives 3) praśastis or panegyrics and 4) stotras or devotional hymns. But his most noteworthy contribution is to Sanskrit hymnology and among this the Nārāyaṇīyam is the magnum opus.

The Anomaly Between Logic And Experience in The Functioning of Perception (Pratyaksha) in Nyaya-Vaiseshika
 Dr. G. Ramamoorthy
Pramana śāstra  (Epistemology or theory of knowledge) is a very important branch of study in Philosophy. This deals with the problem concerning with the origin, nature, means, validity, limits and conditions of knowledge. 
 According to nyāya-vaiśeṣika the term pramāṇam is defined as ‘uncommon cause of valid knowledge’. Hence pramāṇam (Means of knowledge) is very important and a defect in pramana will reflect in knowledge, like a defect in a measuring yard affects the accuracy of measurement.

The Sāṁkhya as Portrayed in the Mahābhārata
Dr. K.V. Suresh
In the history of religious beliefs in ancient India, philosophical and speculative thought played a very important role. The University of Life, so rich in its complexities and so deeply interconnected with the complex modern life, was a heritage of the Vedic schools of thought in the later phase. There existed various philosophical schools of which Vedanta, Sāṁkhya and Lokāyata could be considered as representative of the three major schools of thought. In its all-comprehensive dimension the Mahābhārata compares with, and owes its existence to, the Vedas. While the Vedanta school was theistic (believing in the existence of God), the Lokāyata school was materialistic and atheistic (believing in the existence of only those things whose existence could be seen, heard, felt, tasted and smelt). The Sāṁkhya School was compromise between the other two schools. 

The Contribution of Sanskrit Literature in the Writing of Kerala History

Kerala is an inseparable part of India. The culture of Kerala has always enriched the broader culture of India; The peculiarities of geographical location and natural features have contributed towards the development of Kerala’s distinct identity.

The Philosophy of Patañjali 
Anupama M.P
Patañjali, a highly intellectual person who worked in philosophy and Grammar. The Sanskrit grammar has also philosophical aspects.  He put forward this aspects of grammar introduced a separate branch of philosophy, namely yoga philosophy.The Mahābhāṣya  of  Patañjali  n the elaborated Aṣṭādhyāyi of pāṇini is one of the three most important works inSanskrit grammar. The Mahābhāṣya symbolizes the perfection of the discipline in grammar. 

Methodology and Parameters in the Literary approach of  Prof. M.P.Sankunni Nair
Ajesh T.V.

M.P.Sankunni Nair (1917-2006) was a unique genius in the field of literary criticism in Malayalam. He was not popular nor well-known though he had definite idea about Eastern and Western Literary theories. He used Eastern and Western Literary devices for his literary analysis which is not the one given him more reputation as a critic, but the specimen of his works are concerned with the criticisms which are concentrated on the intellectual background of those given literary texts.

Rasamādhurī: An Analytical Study

Rasamādhurī written by Ottur Unni Namputirippad is a collection of nine poems. As the name suggests the work shares with readers the sweetness of bhaktirasa.  This book contains a number of beautiful poetic imaginations. It can be seen that unlike his Malayalam poems verbal embellishments also have an important role in the aesthetic enjoyment of this work. The work fresh in its form and content, marks a new bhāvukatva in Sanskrit poetry. Poet’s multi-faced knowledge also has made a harmony in his poems. This paper enquires the striking elements in Ottur’s poetry analyzing his work –Rasamādhurī

Aṣṭamīmahotsavacampu of Melputtur Nārāyaṇabhaṭṭa

Melputtur Nārāyaṇabhaṭṭa is one of the greatest scholar poets that Kerala has ever produced. He was a grammarian and a great authority on Vedas, Mīmāṁsa, Nyāya, Epics and Purāṇas. He has written several works on diverse subjects literary as well as scientific. These include Stotras, śāstra works, Praśastis, Muktakas and Campūs. His contribution to the field of Sanskrit Camp£ literature is much noteworthy. More than twenty five Campūs, generally called as Prabandhas, are attributed to him. Most of them are written with a purpose to present on the Kerala Sanskrit theatre, Kūttu or Pāṭhakam.   There is a story that several of them were composed at the special request of his friend Kuṭṭanñceri  Iraviccākyār whom he refers as Ravinata. And so almost all these Prabandhas have their theme adapted from Itihāsas and Purāṇas. 

A Study on the Semblances Between Quantum Physics and Advaita
Sruthi. N 

The modern era is in need for a scientific orientation of spirituality and a spiritual orientation of science. Science and spirituality are complementary to each other, and hence for the last three decades, efforts have been made to find parallels between the two disciplines. Some overlapping areas of interest have been detected between science and transcendentalism; physics and metaphysics; medical sciences and mediation,; quantum physics and mysticism, concentrates on the semblances between quantum physics and Advaita. 

Dr. P.V. Rajee

Ancient Indian jurisprudence is known as ‘Vyavahāra’ Dharmaśāstra - a term derived from the Vedās, Purāṇas, Smṛtis and other ancient works. Dharma means the science of righteousness and is derived etymologically from the root dhṛ = to hold. There is no corresponding word in any other language for dharma.

डा.एम्.एस्.मुरलीधरन् पिल्लै 

मोक्षसामग्र्यां भक्तिरेव गरीयसीति भगवत्पादानां वाक्यप्रामाण्यादेव भक्त्यद्वैतवेदान्तयो सुतरां सम्बन्धोऽस्तीति सिद्ध्यति। मोक्षं प्रति ारणसामग्रीषु भक्तिरप्यो। अर्थात ार्यारणभावसम्बन्धो मोक्षभक्त्योर्मध्ये वर्तते। चित्तवृत्तिविशेष एव भक्ति, अखण्डार्थचित्त-वृत्तिविशेष ब्रह्मज्ञानम्। यस्य भक्त्यात्मि चित्तवृत्तिरिस्त, तस्य श्रवणादिद्वारा अखण्डार्थचित्तवृत्तिरपि सुलभसाध्या भवति। न चित्तवृत्तिं विना भक्ति, न ब्रह्मज्ञानम्। विलक्षणचित्तवृत्तिविशेषौ द्वावपि।

कथकली नाट्यशास्त्रं किं अवलम्बते? पर्यालोचना 

भारतीय नाट्यनृत्तनृत्यादिषु विविख्यातिं सम्प्राप्ता नाटपा थली। एषा तु 'कूटियाट्टं’ नाम केरलीय लापस्य परिष्कृताविषर:। दृश्य - दृश्यश्रव्यादि त्रिमानदर्शनसहितोऽयं (तौर्यत्रिकं) नाटविशेषः। आङ्गि - वाचि - सात्वि - आहार्यादि चतुर्विधाभिनयसङ्केतैः निबद्धे अस्मिन् कलारूपे सत्वरजस्तमो गुण पात्रप्रदर्शनाय समुचितमाहार्यं चोपयुज्यते (पच्च, कत्ति, करि, ताटि इत्यादयः)। मुखे वर्णालङ्कारैस्समं 'चुट्टि’ नाम्ना प्रसिद्धमुखालङरमपि प्रयुज्यते। नेत्रयोस्तथा मुखपेशीनां च सूक्ष्मचलनै ल्लनाटप्रपञ्चमिस्मन्द्रष्टं शक्यते।

महाभाष्यानुसारेण स्त्रीपुन्नपुंसकविचारः 
श्रीहरिवर्मा. के 


पाणिनीयविकरणप्रत्ययाः - एकमनुशीलनम्। 

‘‘व्याक्रियन्ते व्युत्पाद्यन्ते शब्दाः अनेन’’ (म. भा. प. पृ. 60) इति व्याकरणम्। वि आङ पूर्वक कृ धातो करणार्थे ‘ल्युट्’ प्रत्यये व्याकरणशब्दस्य निष्पत्तिः भवति। व्याकरणं नाम शब्दानुशासनम्।