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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KIRAṆĀVALĪ VOL IV, BOOK I-II

KIRANAVALI VOL IV BOOK I-II

Editor's Note

The 21st century is an era of Science and Technology. The various disciplines of science exert its influence on us. In our day-to-day life astrology, architecture, mathematics and medical science have their say to a great extent. The basic texts of these are in Sanskrit.  We can found that the great epics written in Sanskrit also have influenced modern literature. 

The great English poet, T. S. Eliot, in his work ‘Waste Land’ depicts the agony faced by modern world. He suggest mankind to go back to Indian culture which he shows in Sanskrit words – “datta, damyata and damayadhvam” towards the end of his great poem.

Indian culture strongly prescribes and justifies a need of shifting from western culture which has been causing havoc over these years.  The root of Indian culture is Vedas written in Sanskrit.  Sanskrit, one of the ancient languages of the world, preserves the dignity and richness of Indian culture.   Thus it points to the need of Sanskrit renaissance.

Dr. M.Manimohanan

श्रीनारायणदर्शनं  दर्शनमाला च।

डा.वि.शिशुपालप्पणिक्कर् 

केरलीयनवोत्थानप्रस्थानस्य महान प्रतिष्ठाप श्रीनारायणगुरुदेव आधुनि केरलदेशस्य स्रष्टा ति गीयते। मानवानाम एत्वस्य समत्वभावनाया च प्रवक्ता प्रयोक्ता चासीत् ऋषिरसौ। परमारुणिोऽयं गुरु भौतित्मीयवादयो समन्वयं कृत्वा स्वीयजीवितम आत्मतपांसि च स्वसहजातानां हिताय बलिदानमरोत्। मानविताया अयं महागुरु मानवानामेत्वं समुदघोषयत्। र्मयोगिना अनेन महामनीषिणा अधिस्थतानां जनानां समुद्धरणार्थं बहु प्रयत्नं कृतम्।

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श्रीनारायणकृतिषु भक्ति ः।

डा.एस्.शोभना 

आधुनियुगेऽस्मिन् महात्मा श्रीनारायणगुरु वेद- वेदान्तशास्त्रप्रतिबोधितं तत्त्वदर्शनं पुरस्कृत्य केरलदेशे विमानविताया महासिद्धान्तं आविश्चार। स महान दार्शनि भक्त, र्मयोगी, ज्ञानी, वि, नवोत्थाननायश्च आसीत्। भौतिध्यात्मिवादसमन्वयपूर्वकं भवति महात्मनो प्रायोगिद्वैतदर्शनम्। तत आधुनियुगस्य सृष्ट्रे उत्तेजमभूत्। 

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अलङ्कारशास्त्रे रसस्य स्थानम् । 

डा. सि.एस्. शशिकुमार् 

संस्कृतसाहित्यप्रपञ्चे सौन्दर्यशास्त्रमेव अलङ्कारशास्त्रशब्देन व्यवह्रियते। इदमेव शास्त्रम् आङ्गलभाषायाम् Aesthetics इति नाम्ना प्रचलितम्। अस्मिन शास्त्रे गुण-रीति-रस-अलङ्कार-ध्वन्यादीनां निरूपणीयत्वे सत्यपि अस्य अलङ्कारनाम्नैव व्यपदेशस्य बीजं तत्त्वतः प्रच्छन्नमपि अलङ्क्रियते अनेनेति करणव्युत्पत्तिनिष्पन्नो यमकोपमादि बोधको नाऽयमलङ्कारशब्दः किन्तु अलङ्कृतिरलङर ति भावव्युत्पन्नो दोषापगमगुणालङ्कारसंवलनकृत सौन्दर्यपरः, तत्प्रतिपादकत्वादेव अलङ्कारनाम्ना व्यपदेश इति। 

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अष्टपदार्थीनिपणम् ।

डा.पी.राधाकृष्णन् 

अष्टानां पदार्थानां समाहार अष्टपदार्थी ‘संख्यापूर्वो द्विगु’(पा. सू. 2।1।52.) इति द्विगुसमासः तथापि आरान्टोत्तरपदो द्विगु स्ति्रयामिष्ट ति नियमेन द्विगो (पा. सू. 4।1।21.) इति सूत्रेण ङीप् प्रत्ययान्ते पमिस्त अष्टपदार्थीति। अष्टपदार्थ्या निपणम् अष्टपदार्थीनिपणम्।

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शब्दकौस्तुभे अव्ययीभावसमासः। 

डा.टि.एस्.रति 

व्याकररणशास्त्रे प्रमाणभूतो ग्रन्थो भवति पाणिने अष्टाध्यायी। अष्टाध्याय्या अनेके वृत्तिग्रन्था सिन्त। तत्र महाभाष्यं काशिवृत्तिश्च वैयाकरणैः पाठनाय च स्वीक्रियेते। विषयप्रतिपादनगौरवे तुल्यपदवीम् आवहति भट्टोजिदीक्षितकृत शब्दकौस्तभम्। अष्टाध्यायीक्रमानुसारं पाणिनीयसूत्राणां विस्तृता व्याख्या भवति शब्दकौस्तभम्। शब्दकौस्तभस्य व्युत्पत्तिविषये भट्टोजिदीक्षितेन उक्तम्- महाभाष्याब्धिमथनेन येषां रत्नानां सङ्ग्रहमाषरीत्, स नूनं शब्दरुपः कौस्तुभोमणिरिति तत्पर्यालोचनेन पर्यवसीयते।

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कविवर: पन्तलं केरलवर्मा।

एस्. नीलण्ठन् 

पुरा कवीनां गणनाप्रसङ्गे कनिष्ठिकाधष्ठित कालिदासः । 

अद्यापि तत्तुल्यकवेरभावाद् अनामिका सार्थवती बभूव॥ 

इत्यस्ति आभाणकमेकं संस्कृतभाषायां यत् प्रस्तौति महावेः महत्त्वम्। तद यद्यपि सत्यं, नेदमपि निषेध्यं यत केरलावनिषु अपि बहवः संस्कृतकवयः सञ्जाता, काव्यतल्लजानि विरच्य लोकान् अनुगृहीतवन्तः। तेष्वन्यतमः पन्तलराजवंशीयः केरलवर्मत्तम्पुरानिति विश्रुतनामा कविवरो यस्य जन्मना इयं केरलावनि संस्कृतावनितां प्राप्ता।

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मुकुलभट्टेन कृतं व्यञ्जनाखण्डनम्। 

जिल्षा.ए 

संस्कृतसाहित्यमीमांसायां काश्मीरदेशीयानाम् आलांरिकानां योगदानम् अत्यन्तं महत्तरं भवति। आनन्दवर्धनादारभ्य महिमभट्टपर्यन्तं शतकद्वयं साहित्यशास्त्रसिद्धान्तै सम्पन्नमासीत्। आनन्दवर्धनस्य ध्वनिवाद भट्टनायकस्य साधारणीकरणसिद्धान्तः महिमभट्टस्य अनुमितिवाद कुन्तकस्य वक्रोक्तिसिद्धान्त इत्यादय अस्मिन्नेवाले समाविर्भूता। अभिधावृत्तमातृकाया कर्ता मुलभट्टस्त व्यञ्जनाव्यापारस्य लक्षणया गतार्थत्वं संस्थाप्य अत्र श्रद्धेयां नूतनां सरणिं काव्यविमर्शने उद्घाटयति। ‘भाक्तमाहुस्तमन्ये’ इति आनन्दवर्धनेन सूचितस्य भाक्तवादस्य अनुवर्तनमेव मुकुलभट्टस्य अभिधावृत्तमातृकायां दृश्यते।
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Śankara’s Views on Vedic Ritualism 

Dr V Vasanthakumari

Śaṇkarācārya, who established and propagated the doctrines of Advaita Vedanta all over India during 8th or 9th C.A.D, is famous as a great Philosopher, Saint and Poet. He is undoubtedly the most popular among India’s saintly philosophers both within the country and abroad.  Even though his ideas are generally accepted and praised, certain assertions made by him in his bhāṣyās have resulted in controversies and criticism. Scholars like Vidyāvācaspati Panoly tried to discard them as interpolations. It is better to comprehend the fact than discarding them as interpolations. Śaṇkarācārya has been criticized as the propounder of ‘Varṇavyavastha’ and Vedic ritualism. it is probably because of the misinterpretations of his statements. This paper discusses the existing controversy of Śaṇkarācārya's view on Vedic ritualism and also explains his own interpretations on Vedic ritualism.

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Dramatic representation of philosophy

Dr. V.Vasudevan

Sanskrit has had a continuous history of literary output from early days covering many important fields such as language and literature, religion and philosophy, and fine arts and technical sciences. A substantial contribution has been made by the scholars of every branch of Sanskrit literature. Out of these, philosophical literature has been very rich through times. The founders of the three schools of Vedanta, Sankara, Ramanuja and Madhva, established their centres of propagation throughout the country and their systems were developed by a number of their distinguished successors. Some of them had a beautiful idea of presenting their philosophical ideas through the most enjoyable form of literature, i.e. drama.An attempt is being made here to present an account of the dramatic representation of philosophy in Sanskrit.

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The Influence of Kalidasa in Kumaran Asan’s Works - Especially Chintāviṣṭayāya Sīta

Dr.V.Asalatha

The great poet Kalidasa is a cultural icon who has become part and parcel of the Malayali sensibility judging from the number of interpretations on Kalidasa and also by his evident  influence on Malayali poets. Typical embodiments of the Indian spirit, Kalidasa’s works provide the raw materials for art and aesthetics. Though a scholarly writer, Kalidasa’s writing is marked by sheer simplicity and readability. The poet’s admirable mix of art and artistry, his simple but exquisite diction, his attention to detail and clarity of thought and expression stand out as the features of his poetry. His ability to conjure up worlds through the use of a single word or phrase marks him out as a poet of remarkable ability.

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Logic and Epistemology in Nyāyadīpikā

Dr. S. Sivakumar

Dharmabhūṣṇa, a (AD.1358 . 1418) one of the later philosophers of the Jaina Digambara sect is the author of Nyāyadīpikā  This is a primary text book of logic intended to render the beginner easy understanding of the basic idea of the Indian Logic. However, it contains advanced discussion, which is worthwhile revising and examining in the present research of the Jaina Logic.

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Yogic Remedies to Current Problems of Life 

Dr.S.Sureshkumar

Modern civilization aims at complete transformation of the natural human environment into an artificial environment. Modern science has given us a multitude of objects of enjoyment, but it has failed to give us the much-needed self-control. It lays stress on creating new needs in human beings and in creating conditions for the maximum possible satisfaction of those needs. Due to that, human civilization is fast leading towards its doom. On the other hand the economic policies of yoga lays stress on minimising human needs, and thereby creating conditions for conserving the resources of the earth and preserving harmony in the society. Drastic reduction of human needs seems to be the only alternative for preserving harmony in the world keeping in view the rapidly growing human population and the fast crunching resources of the world.

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Voice of the Silenced: A Re-reading of Bama’s Sangati and P. Sivakami’s The Grip of Change

Athira Sasidharan

In Dalit literature, dalit writers bring forth the lives of marginalised people in different contexts and they make literature a tool for re-claiming their brutalised selves and affirming their identities. In the present context dalit women writings are reaching a more visible level of popular recognition. Most dalit feminist writings arose from their first hand experience of oppression that they suffered in their lives. Dalit literature deals not with entertaining, romantic and trivial pleasures of life but it portrays the harsher realities faced by a class of people in this world. Most of the writings are revolutionary, transformational and liberatory and it exhorts the need for equality, freedom and justice for creating a consciousness of self –respect.

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Vidyāmādhavīya 

Dr.Prajitha.P.V

Kumārasambhava is one of the greatest poem ever written in Sanskrit literature. The  reputation of Kumārasambhava is very high and it is appreciated and exalted as one of the five  Mahākāvyas in Sanskrit literature. Since the work got much popularity due to its poetic merit, a number of commentaries were written on the work throughout India in Sanskrit as well as vernaculars. There are about forty-four commentaries on Kumārasambhava available now. Among these, ‘Vidyāmādhavīya’ the commentary written by Vidyāmādhava is very famous.
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REVIEW

Brahmasūtravṛtti : An Opening to Traditional Wisdom

Dr.G.Narayanan

ब्रह्मसूत्रवृत्तिः-अक्षरानुगुणा सङ्गतितदर्थविचारानुमानादिसहिता 

शठकोप रामानुजताताचार्य, संपादौ नावल्पाक्कं डा.वि.वासुदेवः, नावल्पाक्कं डा.एन्.जगन्नाथः;  chennai-2009

The long tradition of Indian philosophy has produced large number of philosophical literature, both original ones and in the form of commentaries. The commentaries, mostly, excelled the originals. It was regular to write commentary on original texts that form the foundation. Vārtika is a text that analyses the correctness of the original and supplements added information, if any.  Bhāṣya explains the meaning of the original in independently and t¢kas tries to bring out the hidden ideas from the bhāṣyas. As everyone knows the vyākaraṇa texts are the best example to this. Kātyāyana, the vārtikakāra, explained the sūtras of pāṇini and added more information and explanations. Patañjali the bhāṣyakāra wrote an elaborate commentary ‘the mahābhāṣya’ on sūtras and Vārtika. In Vedanta philosophy all has accepted the sūtras of bādarāyaṇa as the foundation. Then the bhāṣyas forms the real foundation of different vedantas. Thre are vārtikas, vṛttis and subcommentaries on these bhāṣyas. In advaitavedanta Sureśvara is vārtikakāra. The bhāmati and Vivaraṇa schools are related to subcommentaries on Śānkarabhāṣya. That is, all the works, irrespective of commentary or subcommentary or any other, have a place and importance in the hierarchy of philosophical literature.

Here the book under consideration is ‘brahmasūtravṛtti’ by N.S.Rāmānujatātācārya. The author,   former Vice Chancellor of Rashtriya Sanskrit Vidyapeeta, Tirupati, is a well known scholar in the field of Sanskrit. his  contributions to Sanskrit philosophy through his books and Research articles reflects his mastery over  all the sastras. He was conferred the prestigious French Government’s ‘chevalier’ recently. 

Brahmasūtravṛtti follows the Srībhāṣya of Rāmānuja to explain the brahmasūtras. In the Visiṣṭādvaita, Sudarśanasūri in śrutaparakāśikā had explained the commentary of Rāmānuja. Rāmānuja himself  wrote two short vṛttis- vedāntasāra and vedāntadīpa to explain the meaning of vedāntasūtras. Still what is the use of a new vṛtti? one may doubt. Author has explained the need in his prast¡vana that though R¡m¡nuja had showed the meaning of sutras in three texts and Sudarśana further explained them in śrutaprakāśikā reader may get it difficult to understand the real sense of sūtras which are written in the form of anumānas. Further the method of ‘adhikaraṇa sampradāya’ makes it difficult to realise the viṣaya, samśaya, and saṅgati according to which the sūtras were explained in the higher texts like Bhāṣya and Bhāṣyatīka. Therefore this particular text, which is also named as ‘akṣarānuguṇa’, is to reduce the difficulty in understanding the meaning of sūtras.  

This book is written in simple Sanskrit without any jargon. The method of navyanyaya is not employed. So the difficulty level is low. brahmasūtra is a text that employs the old scheme of logic. The vṛtti explains each sūtra word by word giving its grammatical as well as philosophical significance. It gives the meaning of each sutra following ‘bhāṣya’ and ‘śrutaprakāśikā’. Then it continues to explain the meaning of sūtra that is applicable to it. Still this text is not a replacement to bhāṣya and śrutaprakāśikā. But it is a complement. It helps the reader to understand the arguments of Bhāṣya and tīka with more clarity. 

This book aims those who are engaging in public debates with other systems namely Advaita and dvaita. It could provide them insights into the real idea of the masters. The Bhāṣya and literature affiliated to it were passed on orally. A merit of this was the clarity in understanding, which loses when the transmission and distribution takes other forms. The method of interpretation - exegesis- varies from system to system. For a proper understanding of the system one should master the ‘rules and tools of hermeneutics’ that followed by the ‘system’. brahmasūtra follows adhikara¸a method. There for the interpreters and commentators follows the tools for interpreting each adhikara¸a, which are viÀaya, viṣaya, pūrvapakṣa, uttarapakṣa, and saṅgati. These were same, to an extent, for all vedanta systems. There are differences about the number of the aṅgā-s of adhikaraṇa and on the aṅgā-s itself. Systems differ in the interpretation because of the difference in the approach to scripture and metaphysics and arrive at different conclusions. The Brahmasutavrtti of tatacharya explains the 156 adhikara¸a and 545 sutras discussing all the five angas of adhikaraṇa  The text quotes – “viṣayaḥ samśayaścaiva vicaronirṇayastathā; prayojanaṁ ca pañcāṅgam prāñcodhikaraṇaṁ viduḥ”. According to some other there are ten aṅgā-s. Here the author of brahmasūtravṛtti explains the ten aṅgā-s of adhikaraṇa for clarity.

New books dealing with philosophy, especially viśiśṭādvaita, advaitavedānta and dvaita, were coming out in Sanskrit language. But almost all of them  are devoted for discussing the mutually unacceptable and controversial issues. Among them the book of Rāmānujatātācārya is a difference. Above all this book is useful to all who love vedanta and like to seek the real meaning of Vedanta. This book shows how the sūtras are configured and teaches how to read and realise them. This approach helps the enthusiasts of other system also to understand forming of pūrvapakṣa. The editors Dr.V.Vasudevan and Dr.N.Jaganathan had done an excellent work in publishing it. Books like this could lessen the difficulty in learning and understanding of Indian philosophy by bringing out the traditional knowledge for public.   

Obituary

Prof. Dr. M.H.Sastrikal

Eminent Sanskrit Scholar Prof. M.Hariharaputra Sarma, well-known as M.H. Sastrikal, passed away on 11/04/2012 at Bangaluru, quiet unnoticed by media. Born on 18th January, 1911 he left this word at the age of 101. Sri Mahadeva Iyer and Bhagavati ammal were his parents. After primary education he passed Sastri examination with distinction and had first rank in Mahopadhyaya examination. He was a traditional Sanskrit scholar. He started his career as lecturer in Govt. Sanskrit College, Thiruvananthapuram, and he taught Sanskrit grammar until his retirement from government service in 1966. He was a living authority on Sanskrit Grammar. 

 After the retirement he devoted his life to the spread of Sanskrit knowledge. He taught at Varkala Sivagiri Brahmavidyalaya and sree Sankara vidyapeetham, Edakkidam. His contributions to Sanskrit and Malayalam literature are outstanding. In Sanskrit he wrote learned commentaries on Vākyapadīyaṁ of bhartṛhari in the name of Hariharaputrīyaṁ. He wrote commentaries named Guruprasāda on Darśanamāla and many other works of sree Narayanaguru. The Commentary on darśanamāla shows his thorough knowledge of advaitavedanta philosophy. The commentary on Ātmopadeśaśatam is also an outstanding philosophical composition. Sivagiri Math, where Sastrikal spent the years after his retirement and taught for years, has collected all his commentaries on the works of Sri Narayanaguru and published as a single volume in 2007. Tiṅantarūpāvali  is a work on Sanskrit grammar. His articles were collected and published in two volumes- Vijayapradīpam and Vijñānamañjuṣa.

Rasikakautukam, the magnum opus of sri Sastrikal,  a scholarly commentary on the Nalacaritam āṭṭakkatha of Uṇṇāyi varrier, excels all the works of its kind.   This extraordinary work shows the knowledge of the author in Sanskrit and Malayalam languages.     

He received many awards and honors. He received presidential award for contribution to Sanskrit language. He also received the Kerala Sahitya Academy award for comprehensive contribution to language in 1996. The Olappamanna award and Amrtakirti puraskar were also conferred on him. Sree Sankaracharya University of Sanskrit, Kalady conferred honorary DLitt. to him considering his lifelong contributions to Sanskrit.

The death of Sastrigal has brought about a huge gap in Sanskrit academia which we could not fill easily. 

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

 Read More

Ayurvede Prameha Vicharah
Dr.P.Radhakrishnan

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KIRANAVALI VOL III BOOK I&II

Editor’s note

Acharya Sankara, the greatest teacher of Vedanta Philosophy,extracted Ved¡nta from the Vedas through solid reasoning. He built the wonderful system, advaitavedanta, and taught it through his commentaries. He unified all the conflicting ideas about Brahman and proved that there is only one ‘Reality’ which is infinite Brahman,the pure Knowledge. Western people can hardly imagine a personality like that of Sankara . We could think, only with wonder and delight, about the devotion of St. Francis of Assisi, the intellect of Abelard, the virile force and freedom of Martin Luther, and the political efficiency of Ignatius Loyola, but none could even imagine that all these united in one person-Acharya Sankara .

Regarding the influence of  Sankara's life and philosophy onMahatma Gandhi, it had been said that like many people all over the world, Gandhi too was an admirer of Sri. Sankara. Acharya Sankara used spirituality for cultural renaissance and unification while Gandhi used spirituality to free the nation from colonial domination. We can see social justice as the objective of both. Among the ten principal Upanishads, on which Acharya Sankara prepared commentaries, Gandhi was very much influenced by Isa-Upanishad itself. The santi- mantra of this Upanishad was included in his evening prayer. This mantra suggests the identity-the advaitabh¡va- of the individual soul with Brahman, the soul to be realized.

Dr. M.Manimohanan

Editor

IN THIS ISSUE

The theory of Sadharanikarana

Dr.T.Devarajan

The theory of generalisation originated in India was adopted by other critics of the world by one name or another. The Indian theorists used the new theory to analyse the mental state of the aesthete at the time of poetic delight. The complete text of the original theory is not extant now. Detailed studies are required to be done on the subject in comparison with similar theories of the world.

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Vedas: Case for a Literary Perspect

Dr. H. Poornima Mohan

It has been customary to divide Sanskrit Literature into two parts – the Vaidika or Scriptural and the Classical, with the Epics and puranas being regarded as belonging to a transition period and acting as the link between the two. The word “Classic” is said to mean - of the highest class or rank, especially in literature or art.1 A classic literary work is defined as that which is “re-read”, while, at the same time, being long or well- established and traditionally accepted. It transcends the constraints of time and space. In other words, a  classic piece of work is one that outlives the author and lends itself to a multitude of interpretations as suits the tastes and sensibilities of the readers.

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Tamil Representation of Vedanta

Dr V Vasudevan

Vedanta, the main system of Indian philosophy, though originallyframed in Sanskrit could have its representations in regional languages of India also, unlike the other systems of Indian philosophy. It is due to its aim of uplifting individuals into divine –level and its social relevance. I am here to present how Tamil language is unique in carrying the message of Vedanta, especially of sri Ramanuja's visishtadvaita system. This system, unlike the other two systems of Vedanta, not only enjoys the Tamil versions of Sanskrit texts of Vedanta, but also constitutes an independent systematized Tamil Vedanta, parallel to that of it in Sanskrit.

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Upanisadic system of Values in Modern Age

Dr B Chandrika

When we study the Upanishadic passages we will be amazed on seeing how systematically the sages depicted the ways to lead a fruitful and successful life in this earth. For the same, Upanishads to the whole community, shows some way to maintain his Physical, Psychical and moral balance. For the physical body being the outer part that a sadhaka can see, Upanishads teach how to keep his body serene. Certain instances are cited here.

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The Concept of Pramana in the Nyayasara of Bhasarvajna

Dr.K.K. Ambikadevi

Bhasarvajna, the renowned Saiva philosopher and logician, was a native of Kashmir who lived in the first part of the tenth centuryA.D. (Vidyabhushana 358) He wrote important texts in both Saiva philosophy and Nyayasastra. His Nyayasara occupies a remarkable position in the history of Indian logic. Nyayasara is regarded as the first prakaranagrantha in Nyaya. 

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Narratological Concepts ofAnandavardhana

Dr.V.P.Udayakumar

Narratology means the analysis of narrative. It examines whatnarratives have in common as well as what differentiating one from the other. (Onega and Landa 4) It also aims to characterize the narrative pertinent system presiding over narrative production and processing. Narratology, as a science of narratives, originated and developed in western countries recently as a part of literary criticism. Still one can see that Indian rhetoricians also were aware of some of the Narratological theories.

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Kalidasa:Rereading Ecological Perspectives

K.Santhosh

A modern approach to ecology refers to an investigation of ecosystems where the living organisms and their non-living environments are inseparably interrelated with each other. The ancient Indian thinkers had a definite idea about the relation between man and nature. The intraspecific interaction in the form of interdependencies between animals themselves as well as the interspecific interaction between plants and animals sharing the same habitat, form part of the community ecology. Sanskrit literary sources are not to be treated as merely speculative writings. They are the most valuable ancient records through which we can identify the  roots of human civilization. Kalidasa’s description of nature, both animate or inanimate, come as a part of his artistic design to portray the lives of his heroes and heroines.

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Concept of Female Deities in Tantric Cult

Ranjini M.V.

In Indian tradition the Vedic cult and Agama cult have equal importance and authority. The doctrines contained in the agamas or tantras are valid and popular from the time they came into existence as they never discriminate against rich and poor, man

and women, caste and creed etc.

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Folk Elements in Madhyamavyayoga

Dr.Sreelatha .S
The earliest Sanskrit dramas that available now are the play sdiscovered and published by Sri. T. Ganapati Sastri in the Trivandrum Sanskrit Series and he attributed their authorship to the great Bhasa.

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कालिदासमहाकाव्ययोः मीमांसाप्रभावः 

डा.के.वि.अजित् कुमार्
भारतीयानेकत्वेन भावयितुं तदीयान्तसत्तां चिन्ताः भावनाः च स्वकृत्या प्रदर्शयितुं योग्येषु कविवरेष्व- न्यतमो भवति कालिदासः। इतरभारतीयदर्शनवत् पूर्वमीमांसादर्शनमपि कालिदास महाकाव्ययोः समञ्जसं सम्मिलितं दृश्यते।

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भारतीयदर्शनेषु ख्यातिवादाः

डा.एं.एस्.मुरलीधरन् पिल्लै

आत्मख्यातिरसत्ख्यातिरख्यातिः ख्यातिरन्यथा।

तथानिर्वचनीयख्यातिरित्येतत्ख्याति पञ्चकम्।।

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श्रीमदभागवतोक्ता अष्टाङ्गयोगविद्या।

डा.एं .वसन्ता

श्रीमद्भागवतस्य मुख्यविषयः तत्वज्ञानमेव। तदवाप्तये सर्वेषां साधनभूतो मार्गो भवति भक्तिः। अत एव श्रीमद्भागवते अष्टाङ्गयोगविद्यायाः चर्चा कृता भवेत्।।

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कारकम् - पाणिनीयाग्निपुराणीयवीक्षणयोः तुलनात्मकमध्ययनम्।

जिजि अगस्टिन्।

भारतीयानां पुराणेषु न केवलं ऐतीह्यः प्रतिपादितः अपितु व्याकरणादि विषययाण्यपि तेषु सम्यग्विचारितं दृश्यन्ते। 

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उपमा कालिदासस्य

किरण् ए य़ु

कालिदासकवेः उपमाप्रयोगानं महत्वविचारः।

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संस्कृतलौकिकन्यायः

डा.एन्. सुन्दरम्

अनेके सन्ति न्यायाः ये मनुष्याणां मार्गदर्शकाः।

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Review

Sanskrit Translation of Chintaratna

Prof.G.Balakrishnan Nair: A staunch Vedantin