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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KIRAṆĀVALĪ 

VOL IV BOOK III-IV
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”. 

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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.  
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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.
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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.
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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.
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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. 
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The Contribution of Sanskrit Literature in the Writing of Kerala History
Dr.Sheeja.R.S 

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.
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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. 
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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.
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Rasamādhurī: An Analytical Study
Aryambika.S.V

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
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Aṣṭamīmahotsavacampu of Melputtur Nārāyaṇabhaṭṭa
Prameela.A.K

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. 
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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. 
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Vyavahāramālā
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.
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गौडब्रह्मानन्दीयभक्तिस्वपम्।
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।
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कथकली नाट्यशास्त्रं किं अवलम्बते? पर्यालोचना 
डा.जि.उषाकुमारि

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।
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महाभाष्यानुसारेण स्त्रीपुन्नपुंसकविचारः 

श्रीहरिवर्मा. के 

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पाणिनीयविकरणप्रत्ययाः - एकमनुशीलनम्। 
रीना.ओ 

‘‘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। 

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