KIRANAVALI, Vol. V BOOK III &IV JULY - DECEMBER 2013

Editor’s note  

The Veda and Vedanta, especially Sri Buddha and other great spiritual teachers of various faiths, declares that “AHIMSA PARAMO DHARMAHA”, Ahimsa i.e., Non-injury in thought, word and deeds is the highest duty of man with whole awareness of Non-Dual truth, in thought, word and deeds, for the essence of all jīva-s in all bodies is one only, without a second. Rig-Veda the oldest authority in the Universe, refers to the well-known formula of the Non-Dual Truth. 

Mahatma    Gandhi infused into his campaign of opposition to British rule in India, a new spirit of his doctrine of Ahimsa. It is this non-violent ethic of Mahatma Gandhi which muzzled the guns of the British Empire in India. As a young boy Martin Luther King was deeply struck by Gandhi’s efficacy of non-violence and he was inspired by this living Indian example to set right the wrongs that he saw around him. Śree Śankara, the true follower of Ahimsa of the Buddha and Śree Mahāvīra, declares the same view of the great teachers in his   Gīta Bhāṣya.1

The same message of Ahimsa was declared by all the great religious teachers in the world, in different languages, in different places to the people with different cultures, to follow the great ideal of Ahimsa for the welfare and happiness or release of one’s own self and other people in the world. Srī Nārāyaṇaguru, the true follower of the great religious teachers adopted and applied the great message of Ahimsa, the essence of all religions, to destroy sorrow and to get peace to the people and he got the victory in modern times among all sections of the people.

Dr. M. Manimohanan

The philosophy of Human Progress in Vedas

Dr. V. Vasudevan 

Happy, happy, happy – that is the wordy magic of poet-Sage Vamadeva, that filled the farmers on the field with sweet dreams of a happy future, future so live, a dream so real, a sweetness so surging that it drowned the strain of the work on hand. Read more

Sankara’s  Interpretation  of  Apasudradhikarana: A Critque
Dr. Dharmaraj Adat

India is famous for producing great spiritual personalities and philosophers from the most ancient times. Sankara is the most outstanding philosopher among them. Even with in the brief span of life 32 years, this wonderful young genius contributed greatly to the knowledge system. He reinstated the spiritual values and regenerated the society, under the auspices of a profound and comprehensive Philosophy, based on Upanisadic tradition. He was a prodigy from childhood and it is said that even at a very early age he had learnt most of the Vedas and other scriptures by heart. He was also an adept in spiritual practices and realised the greatness of the Vedic religion and philosophy and their immense possibilities for the welfare of the society. Read More

Twentieth Century Controversy Between Advaita and Viśiṣṭādvaita

Dr.G.Narayanan

By the twentieth century the living systems of Indian philosophy were reduced to Navya Nyāya, Yoga and Schools of Vedanta. The yoga system is integrated [to an extent] with Vedanta. From its beginning all Indian philosophers cared to master Navyanyāya and it is living through them without any independent contribution. The boom of Indology during the colonial period   brought out the printed editions of classics of Indian philosophy, literature and other branches of study that the Europeans found relevant. This new interest in the traditional stock of knowledge simultaneously stimulated the emergence of Sanskrit literature in classical lines. We can find the ripples of this all over India. There were attempts to produce new commentaries, mahākāvyas and other literature in Sanskrit language: an important event that mapped in the history of Sanskrit literature after the development of regional languages. Read More

Environmental Awareness in Vedic Literature

Dr. K. Sreelatha

Our life in this world becomes possible only by so many factors. We require air, water, food, clothing and other essential material throughout our evolution and development. Where do we get these things from? The answer is simple. We get these from our surroundings, from the environment. But we are increasing and multiplying manifold. So it has become our duty to protect, preserve and enrich our basic resources. Of course, we have some seemingly undiminishing or everlasting resources like the sun's energy, air, water and the earth. But they are to be conserved, kept unpolluted and pure, especially in the present circumstances of rapid industrialisation, increased farming, construction and air pollution. It is also required that we suitably channelize the so called unending resources. Read More

Medical Treatment in Atharvaveda: An Analysis

Jimnisha.V.K         

Atharvaveda, which is also known as Atharvāṅgiroveda, is a collection of Mantras composed mainly by sages Atharvan and Aṅgiras. These two names, Atharvan and Aṅgiras, seem to be not mere names of sages like Vāmadeva, Viśvāmitra etc. but they indicate particular type of priests who have relation with magical practices.  A priest who practices magical rites and ceremonies to remove calamities and maladies etc., is called Atharvan. Aṅgiras is one who performs imprecations for the destruction of enemies etc. Like Ṛgveda, Atharvaveda also includes several Sūktas composed by the sages like Viśvāmitra, Bhṛgu and Vasiṣta. But, about a two third of the Sūktas in this Saṁhitā is visualized by Atharvan and Aṅgiras and so it came to be known as Atharvāṅgiroveda also.  Read More

Monotheism in Nyaya philosophy

Dr.V.K Bhavani

Nyaya is one of the six orthodox school of Indian Philosophy. Nyaya accept only one God i.e., monotheism.  The word monotheism is derived from the Greek nouns meaning ‘single’ and ‘sheep’ meaning ‘God’.  Theism in the broadest sense is the belief in a singular God, in contrast to polytheism, the belief in several deities. Read More

Significance of Teacher for the Reformation of Society

Dr. V. Prameela Kumari

Education is the eternal process of progressive develop of man’s innate powers i.e., physical, mental, social cultural moral and spiritual.  “Good education is necessary for improving what we have for planning what we will need and for providing us with the capacity and skill to face the future with confidence”.  (Cook & Cook) Education is a man making process.  The teacher is the maker of man. When we think of educating a man, we cannot leave out the social structure, the social process and the social influences under which man lives.  The relation between education and society is a mutual dependent one.  Read More

Views on the Works of Kālidāsa in Kāvyaprakāśa

Dr. K.L Padmadas

Mammaṭabhaṭṭa, the author of Kāvyaprakāśa, is considered as one of the prominent personalities in the history of Sanskrit poetics. From his title ‘Rājānaka’ he appears to have been a Kashmirian and supposed to have flourished in the period between the middle of the eleventh century and the first quarter of the twelth (Banarji, 65). According to S.K De, there is hardly any other technical work in Sanskrit which has been so much commented upon as the Kāvyaprakāśa and no less than seventy different commentaries and glosses will be found noticed in the various reports, catalogues and journals relating to Sanskrit Manuscript. Read More

Kerala Sanskrit Sandeśakāvyas and Bhakti Cult With Special Reference toŚārikāsandeśa of Rāmapāṇivāda                                                                                                             

Manju .P.M

It can be said that in India, the systems of philosophies are the granary of knowledge while the treasures of knowledge are the works of literature. There exist different types of philosophies, such as Sāṁkhya, Yoga, Nyāya, Vaiśeṣika, Pūrvamīmāmsā, Uttaramīmāmsā, Buddhism, Jainism, and Cārvāka system. Kerala has produced great philosophers - Saṅkarācharya, Chattambi swamikal, Melpathūr Nārāyaṇabhatta, Pūnthānam etc. Read More

सूर्यसिद्धान्ते अन्तरीक्षशास्त्रम्।
डा.ईश्वरन्.ई.एन्

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वेदान्ते पर्यावरणचिन्ता
डा.एस्.शोभना

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महाभाष्यनवाह्निके लौकिकन्यायानां प्रयोगः।
विश्वजा .एस् .नायर्

व्याकरणशास्त्रे प्रचलितस्या: 'यथोत्तरं मुनीनां प्रामाण्यम्' (लोकमणिदाहलः 174) इति प्रथाया: व्याख्यानं पण्डितै: बहुविधैः कृतम्। सर्वेषामप्याचार्याणं स्वस्वस्थानं कल्प्यन्ते पण्डितैः, तदापि अस्मिन् वाक्ये पतञ्जलेः प्रथा अधिका प्रकाशते। सूत्रवार्तिकभाष्यरूपेण प्रचलितस्य व्याकरणशास्त्रपठनस्य सरलता महर्षिपतञ्जलिनैव प्रयोगे प्रथमतया सुफलरीत्या आनीता। एका नूतना आख्यानरीतिरेव महाभाष्ये वर्तते। अस्य शास्त्रसंवादशैली विषयस्य स्पष्टरूपेणावगमनाय नितान्ता समर्था। न केवलं शास्त्रचर्चा किन्तु तद्विहाय लोकोक्तय:, धार्मिककार्याणि, दर्शनानां सिद्धान्ता:, इतिहासकथा:, इत्यादयः दैनंदिनलोकव्यवहारे आगताः अनेके विषयाः महाभाष्ये यथासन्दर्भम् उपयोक्ताः। तत्कालीनभारतीयबौद्धिकमण्डलस्य, गुरुकुलशास्त्रपठनस्य, गुरुशिष्ययोर्मध्ये प्रचलितस्य मानसिकसौहार्दस्य च प्रतिफलनं महाभाष्यस्य शास्त्रपठनरीतावपि स्वाधीनता कृता। पतञ्जले: एषा आख्यानरीति: सर्वैरादृता। अत्रस्थलौकिकप्रयोगानाम् आधिक्यात् एव अस्य शैलि: वैयाकरणानां तथा अवैयाकरणानं च सहायका इष्टतमा च भवति । लोकप्रोक्तभाषायां वर्णितत्वादपि महाभाष्यं लोकप्रियं सञ्जातम्।

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वेदाधिकारनिरूपणम्- एकमवलोकनम्।

डा.एस्.गीतामणि अम्मा।

श्रीचट्टाम्पिस्वामिनः(१८५३-१९२४) एकोनविंशातितमे शताब्दे केरलेषु आविर्भूतस्य आध्यात्मिकसांस्कारिकसामुदायिकनवोत्थानस्य केन्द्रस्थानमभवत्। आदिशङ्कराचार्यस्य अद्वैतदर्शनमेवावलम्ब्य केरलनवोत्थानार्थं कृतयत्नो महानासीद् असौ । तस्मिन् काले केरलाः जातिधर्मसामुदायिकोच्चनीचत्वादिदुर्विचारैः अतितरां कलुषिता आसन्। चातुर्वर्ण्यव्यवस्थया तस्याः मनुष्यत्वरहितनियमैश्च अत्यन्तं खिन्नानां जनानां जीवितं तात्विकतया प्रायोगिकतया च समुद्धृतं स्वामिना। अद्वैतसिद्धान्तमनुसृत्य समस्तप्राणिजालेषु एकमेव चैतन्यम् वर्तते।अतः समस्तप्राणिजालेषु समत्त्वदर्शी आसीद् असौ महाभागः। आध्यात्मिकसमत्त्वमस्तीत्यतः सर्वेषाम् मनवानाम् विद्याधनादिभौतिकसमत्त्वमप्यावश्यकमिति स अभिप्रैति स्म।अस्य समत्वदर्शनस्य निदर्शनं भवति तेन विरचितं ग्रन्थद्वयं-वेदाधिकारनिरूपणम्, जीवकारुण्यनिरूपणं च। आध्यात्मिकाचार्यस्य स्वामिनः अन्वेषणबुद्धेरप्राप्या वैज्ञानिकशाखा नास्त्येव। राज्यचरित्रं, स्थानचरित्रं, नरवंशशास्त्रं, भूमिशास्त्रं, ज्योतिश्शास्त्रं, शरीरशास्त्रं, वैद्यशास्त्रं, संगीतं, परिस्थितिविज्ञानमित्यादि सर्वकलासु शास्त्रेषु चागाधपाण्डित्यमार्जितवानसौ  पुण्यात्मा।अत एव असौ महाभागः "विद्याधिराज" इति विख्यातोऽभवत्। 

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मङ्गलनिचारः।

रेवति.के.एम्

भारतीयसाहित्यपरम्परायां सर्वे ग्रन्थाः मङ्गलाचरणेनैव आरभ्यन्ते। ‘विघ्नविध्वंसकामो मङ्गलमाचरेत्’, ‘परिसमाप्तिकामो मङ्गलमाचरेत्’ इत्यादि शिष्टाचारानुमितश्रुतिरत्र प्रमाणम्। तत्र मङ्गलस्य समाप्तिरेव फलमिति नवीनाः नैयायिकाः। तथापि सर्वत्र ग्रन्थादौ मङ्गलाचरणं शिष्टाचारानुमितश्रुतिसम्मतं भवति। मङ्गले कृतेऽपि कादम्बर्यादौ समाप्तिर्न दृश्यते (तर्कसङ्ग्रहे दीपिकायाम्।)। मङ्गलाभावेऽपि किरणावल्यादौ समाप्तिर्वर्तते इत्यन्वयव्यतिरेकव्यभिचारवारणाय कादम्बर्यादौ विघ्नबाहुल्यात् समाप्त्यभावः, किरणावल्यादौ तु ग्रन्थाद् बहिः मङ्गलं कृतमित्यादि स्वीक्रियते। तत्र मङ्गलं त्रिविधं भवति।

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कुन्तकाभिमतम् वक्रोक्तिदर्शनम्।

किरण् ए.यु

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KIRANAVALI VOL III BOOK III & IV

Editor’s Note

The grammar of Sanskrit language has its own peculiarities that not to be found in any other language, not only in this country but in the whole world. Pataµjali, in his महाभाष्य, defined व्याकरण as “लक्ष्यलक्षणे व्याकरणम्.” Prof. K.V.Abhyankar in his ‘A Dictionary of Sanskrit Grammar’ had explained the meaning of  व्याकरण   as: 1. Analysis or explanation by analysis. 2. Rules of explanation. 3. Specific rules to explain formation of words. 4. Explanation of the foundation rules. 5. A treatise in which such an explanation is given. 6. A collection of such treatises. 7. A systematic explanation of the formation of words in a language.

The Sanskrit grammar is not ‘सूत्रपाठ’ alone. It includes धातुपाठ, परिभाषापाठ and लिङ्गानुशासनपाठ. Due to its comprehensiveness, it became known as “ व्याकरण ” and has occupied the foremost place among the six vedangas. पाणिनीयशिक्ष too described ‘ व्याकरण ’ as the ‘mouth of Veda’. This view was expressed by पतञ्जलि in his  महाभाष्य  i.e., प्रधानं च षट्स्वङ्गेषु व्याकरणम् . Bhartrhari also stated in his वाक्यपदीय about the supremacy of  व्याकरण  among the auxiliary sciences of the Vedas viz., प्रधानं छन्दसमङ्गं प्राहुर्व्याकरणं बुधाः. According to him the knowledge of grammar is the shortest path for the attainment of the supreme essence of the world and is absolutely necessary for the attainment of liberation and purification of speech. 

Dr.M.Manimohanan

Editor

IN THIS ISSUE

Sabda and Dhvani: Grammatic and Philosophic Perspectives.

Dr.M.Manimohanan
The science of Grammar enunciates correct words as distinct from incorrect words.1 Vyakarana is a system of philosophy and also it is a darsana. The darsana is defined as that by which the true nature of this universe is revealed 2.The Vedenta philosophy upholds the view that the root cause of the whole universe is Brahman and the external world is only a vivarta of it. According to grammarians the root cause of the universe is áabdabrahman, ved¡ntins called it as Brahman. Thus we can say that the Vyakarana is a darsana which reveals the concept of sabdabrahman.   Read More

Development of  form in painting:  Modern period in Kerala
K.Babu

The man who introduces to public himself as a painter, sculptor or artist does it subsequent to making an assessment and evaluation himself against the then prevailing cultural conditions in the society where he lives in. The qualities he holds are unique in comparison with some basic values acceptably prevailing in the social backgrounds.  The artist himself finds contemplation from the unique specialties he owns and also the merits he creates from that fastidious style of living.  Read More


The Hegemonic Discourse in Kalidasa’s Play Vikramorvasiyam
Dr. Raji B. Nair
The contemporary times compel us to inquire into the politics of everything.  Language and literature have especially become political as they can be reckoned as vehicles carrying ideologies of multiple sorts.  This awareness is in fact a consequence of the enhancing notion among the academia of the structures of power and domination that are at work in all walks of life.  A work of art is no exception as it also happens to be a discursive formulation. Read More



Vision of the ultimate truth in the city and the river
Dr.P.Chandra Mohan
Arun Joshi’s last novel The City and The River (1990) also centres around the basic principles of Hindu Philosophy which teaches an affirmative attitude to life.  The novel presents before us a city which is in jaws of destruction due to its people who never  seek the righteous way of living.  Though the city dealt with is apparently contemporary, the issues which Joshi has raised are cosmic and philosophical throughout the novel, there is a conflict “allegiance, to God” and “the allegiance to Man” or in other words between religion and politics.  The city dwellers adopt a wrong path and face their doom.  The river that flows by the side of the city represents nature and it takes the shape of an irrepressible ocean and sweeps away the city.
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Indian Philosophical Overtones in the Theistic Existentialism of Karl Jaspers
Dr.R.Bindu 
 The eastern and western perspectives on the concept of self differ in many respects and the questions regarding the human self continue to be the issues of discussion among the philosophical thinkers concerned with human existence. While the ancient Indian philosophy asserts the immutability of the self, Existentialism, the post-war philosophical development emphasizes the ever-evolving quality of the self. Again human self and human nature are considered as two separate entities by certain philosophers while they are regarded as identical by some others. Read More


The Concept of Yoga in Bhagavad Gita
Dr. P. Sheela
 The word yoga is understood by the larger world as a Hindu discipline aimed at training the consciousness for a state of perfect spiritual insight and tranquility, and also as a system of exercises practiced as part of this discipline to promote control of the body and mind. (The American Heritage Dictionary of the English Language) But by the word yoga the modern world understands a system of physical exercises like Tai Chi the Chinese system of exercise which has been described as a moving form of yoga and meditation combined. The fact remains that yoga in fact is a key concept of Bhagavad Gita which is considered as representing the very essence of the Upanishads upon which is based the most precious legacy of Indian culture.
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Contemporary Yoga
Dr.G.Narayanan
Among Indian systems of thought, especially orthodox systems, the yoga system of patanjali emphasized the importance of ethics. The philosophy of yoga says that realization of the true nature of purusha and prakrti will lead to moksha, the cessation of birth cycle. Meditation and ethics of yoga were acceptable to all schools of Indian thought. Sankaracharya, who rejected the metaphysics of yoga accepted ashtanga yoga and samadhi saying they were Vedic. Read More


Legitimisation of illegitimate children in Anciant indian jurisprudence
Dr K.Viswanathan
Illegitimacy is a major problem in any society irrespective of time and place.The modern judicial system provides such child an opportunity to prove theirparentage andclaim for the livelihoodbut this is not a noble method. The child will be humiliatedin many ways during the procedure. Not only during the procedure, but in social life also, the strain of humiliation will be uncountable. Read More


Astika and nastika darsanas: A  genealogical approach
Dr.S.S.Vivekanandan
The beginning of Philosophy is as old as the human race. Modern science tries to get the fruits of eternal truth through experiments. But Indian Philosophy tries to realize the eternal truth through means of knowledge (pramanas). The Philosophers in India tried to examine all the categories (padarthas) in this universe.
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Ecology in Buddhism
Dr. S. Sureshkumar
Ecology is the branch of science that concerned with the relations of organisms to one another and to their physical surroundings. Ecology has two major dimensions: internal and external. Buddhism has tried to maintain a better balance between the two. The principal concepts in Buddhism like the Middle Path, the Pancasilas, the Brahmaviharas and Bodhisattvas are suggestive of this fact. In Buddhism, ecology is non-violent and gentle attitude to nature. According to Buddhism everything is in a continuous flux.  Read More


A  Philosophical Approach to Service in the Light of UpaniÀadic Thought
Dr. Nishad T.S
The Upanishads, considered as the essence of the Vedas, are the treasures of Indian wisdom.  In the Upanishads, there is an intelligible body of verified and verifiable spiritual insights mixed with myths and legends and cosmological speculations relating to the nature and origin of the universe.  The spiritual insights of the Upanishads are an exception to the tyranny of time.  Subsequent scientific advances have not only not affected their truth –value but have only helped to reveal the rational basis of their insights and enhance their spiritual appeal.  The insights of Upanishads are the products of an equally scientific investigation into a different field of experience, namely the world of man’s inner life. Read More


The Six Rupakas of  Vatsaraja
Dr. C.S.Sasikumar
Vatsaraja  or Amatya Vatsaraja is the auhtor of six Rupakas in different types. In whole range of Sanskrit Literature, no author excepting the famous dramatist Bhasa, who written so many dramas, all of a diverse nature. Like Bhasa,  he has enjoyed in composing  the rare and short Rupakas like ihamrga, Samavakara, dima, Vyayoga, Bhana and Prahasana. Read More


The Imagination of Kalidasa and the Place Description in Meghasandesa
Dr.R.S.Sheeja
Kalidasa is a great poet who painted the pervading beauty of the Indian ethos in the eternal stream of his poetry with utmost purity. His is unmistakably the single-most important influence on Indian literary sensibility. The poetry of Kaidasa remains an integral aspect of the literary culture of the Indian literary enthusiast. His works are the power source of the periodic culture and they have become symbolic of Indian culture itself.
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Philosophy of Brhadaranyka upanishad
Bhuvaneswary Kunjamma.V.R
In the Indian tradition the word Philosophy is termed as “darshana” which means seeing or experiencing. This indicates that the aim of philosophy in India is the direct experience of ultimate reality.  Read More


Vision of Ranganathananda on the  Limitations of   Logical Reason
Mahima.T
Logical reason or yukti(tarka) is the fundamental concept of almost all Indian traditional branches of knowledge.It is the study of the form of correct arguments and inference patterns developed in India from the methodology of Philosophical debate.The knack of conducting Philosophical debate was very much popular in Ancient India. Read More


Interpretation of the Epic Character Iravan by Pantalam Kerala Varma
Smitha.J
The most important work among the epics is Mah¡bh¡rata. The history of Bhishma, Pandavas, Kauravas etc is clearly described by Vyasa. Mahabharata(MBH) describes about the marriage of Arjuna with Serpent lady named Ulupi and the birth of their son Iravan, is also well known. Read More


Special features in Manuscript Writing  
Ushus K.Unnikrishnan
Manuscripts are available in almost all written languages of the world. Manuscriptology, the scientific study of manuscripts, is therefore relevant in global context and is an important component of cultural studies today. Manuscriptology as a well-defined academic discipline has only a comparatively recent origin.  Awareness of manuscripts among the public is very poor in Indiaand this has lead to great damage to the wealth of manuscripts in the country. Read More


Numeral Adverbs in Sanskrit 
Vineeth.S
Language is a system of human communication through the structured use of words. It has a particular system or style. The aim of spoken language is to pass ideas and expressions. Knowledge of word meaning and experience are the only need of spoken method to explore once speech. It can be possible to communicate without a specific grammar. Read More


Indra in Rig Veda and Later Puranic Literature
Smitha . K

The vedic people in the formative part of their civilizations chose natural phenomena for their worship. They have classified gods as, gods, who are eleven in heaven who are eleven in the earth and who are eleven dwelling with glory in mid air. Read More

Mandanamate sphotasvarupam
R.D.Sunil Kumar

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Bhasakalidasayoh Subhashitanam Samajikaprabhavah
Dr.K.Unnikrishnan

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Bharatiyadarshaneshu Khyativadah
Dr.M.S.Muralidharan Pillai

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Bhasakalidasayoh Natakeshu Stripatrani

Dr.C.N.Vijayakumari

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Buddhacharitamahakavye Samkhyadarshanavalokanam

Suvarninidevi. E

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Sphotasiddhantollekhah
Priya.P.R

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Ayurvede Prameha Vicharah
Dr.P.Radhakrishnan

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