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सुलभाः पुरुषा राजन् सततम् प्रिय वादिनः | \\
अप्रियस्य च पथ्यस्य वक्ता श्रोता च दुर्लभः || Ramayanam || ३-३७-२ || & || ६-१६-२१ ||
It is as in भूप (Protector of the Earth), क्षत्रप (Protector - Leader
- of the military) etc.
Arvind Kolhatkar, Toronto, March 26, 2012.
वागर्थाविव सम्पृक्तौ वागर्थप्रतिपत्तयॆ / जगत: पितरौ वन्दे पार्वतीपरमॆश्वरौ "
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According to Mallinatha Suri, the well known commentator of Kalidasa gives themeaning of Pravatiparameswarau as Parvati and Parameswara.
how can it split as Parvathipa and rameshwaraou? Rameshwara means vishnu,ok. But parvathipa means what? Can anybody explain?
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As it was explained earlierIt is as in भूप (भू पProtector of the Earth), क्षत्रप ( क्षत्र पProtector - Leaderपार्वतिप ( पार्वति प )
शब्दजातम् अशेषं तु धत्ते शर्वस्य वल्लभा।
अर्थरूपं यदखिलं धत्ते मुग्धेन्दुशेखरः॥
Visalakshi.
--
Take a look at
http://asankaran.blogspot.com
http://paintingsdisplay.blogspot.com
http://samskrute.blogspot.com
Namaste,
There is a specific reason why this sloka is addressed only to पार्वती
and परमेश्वर. If Kalidasa wanted to offer salutations to the
God/Goddess of वाक्, it should have naturally been offered to सरस्वती.
But here it is not the case. The reason being found in वायवीयसंहिता -
शब्दजातम् अशेषं तु धत्ते शर्वस्य वल्लभा।
अर्थरूपं यदखिलं धत्ते मुग्धेन्दुशेखरः॥
Visalakshi.
Group: http://groups.google.com/group/samskrita/topics
- वागर्थाविव [11 Updates]
- Call for poetry submissions [3 Updates]
- Vedabhoomi [1 Update]
- Learning Sanskrit by Fresh Approach - Lesson No. 102 [1 Update]
"K.N.RAMESH" <knra...@gmail.com> Mar 26 01:38PM +0530
वागर्थाविव सम्पृक्तौ वागर्थप्रतिपत्तयॆ / जगत: पितरौ वन्दे पार्वतीपरमॆश्वरौ
"
पार्वतीपरमॆश्वरौ -Can this be split into
पार्वतीप & रमॆश्वरौ ?
thanks
"Hnbhat B.R." <hnbh...@gmail.com> Mar 26 01:41PM +0530
Why not. It can be split. But whether Kalidasa is intended two fathers or
parents of the world is the nut of the verse to be decided.
Both Vishnu and Shiva would be the two fathers independently or as
parents(?). Please explain.
--
*Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
**Research Scholar,
*
Ecole française d'Extrême-OrientCentre de Pondichéry
16 & 19, Rue Dumas
Pondichéry - 605 001
Sita Raama <raam...@gmail.com> Mar 26 07:26AM -0400
I always had this doubt, thanks for asking here. Why does पार्वतीप mean?
--
सुलभाः पुरुषा राजन् सततम् प्रिय वादिनः | \\
अप्रियस्य च पथ्यस्य वक्ता श्रोता च दुर्लभः || Ramayanam || ३-३७-२ || & ||
६-१६-२१ ||
Arvind_Kolhatkar <kolhat...@gmail.com> Mar 26 06:11AM -0700
"P.K.Ramakrishnan" <peek...@yahoo.com> Mar 26 09:59PM +0800
According to Mallinatha Suri, the well known commentator of Kalidasa gives the
meaning of Pravatiparameswarau as Parvati and Parameswara.
-----------------------------------
P.K.Ramakrishnan
http://peekayar.blogspot.com
________________________________
From: Hnbhat B.R. <hnbh...@gmail.com>
To: sams...@googlegroups.com
Sent: Monday, 26 March 2012 1:41 PM
Subject: Re: [Samskrita] वागर्थाविव
Why not. It can be split. But whether Kalidasa is intended two fathers or parents of the world is the nut of the verse to be decided.
Both Vishnu and Shiva would be the two fathers independently or as parents(?). Please explain.
On Mon, Mar 26, 2012 at 1:38 PM, K.N.RAMESH <knra...@gmail.com> wrote:
वागर्थाविव सम्पृक्तौ वागर्थप्रतिपत्तयॆ / जगत: पितरौ वन्दे पार्वतीपरमॆश्वरौ "
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Ecole française d'Extrême-OrientCentre de Pondichéry
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"Hnbhat B.R." <hnbh...@gmail.com> Mar 26 08:35PM +0530
> According to Mallinatha Suri, the well known commentator of Kalidasa gives
> the
> meaning of Pravatiparameswarau as Parvati and Parameswara.
There is no question about the meaning of पार्वती and परमेश्वर = शिवः (in
this case).
It is a variant splitting of the compound as पार्वतीप and रमेश्वर.
--
*Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
**Research Scholar,
*
Ecole française d'Extrême-OrientCentre de Pondichéry
16 & 19, Rue Dumas
Pondichéry - 605 001
ajit namboothiri <ajit...@gmail.com> Mar 26 06:20PM +0530
how can it split as Parvathipa and rameshwaraou? Rameshwara means
vishnu,ok. But parvathipa means what? Can anybody explain?
Sita Raama <raam...@gmail.com> Mar 26 03:43PM -0400
As it was explained earlier
It is as in भूप (भू पProtector of the Earth), क्षत्रप ( क्षत्र पProtector -
Leader
पार्वतिप ( पार्वति प )
--
सुलभाः पुरुषा राजन् सततम् प्रिय वादिनः | \\
अप्रियस्य च पथ्यस्य वक्ता श्रोता च दुर्लभः || Ramayanam || ३-३७-२ || & ||
६-१६-२१ ||
"Hnbhat B.R." <hnbh...@gmail.com> Mar 27 06:45AM +0530
> It is as in भूप (भू पProtector of the Earth), क्षत्रप ( क्षत्र पProtector
> - Leader
> पार्वतिप ( पार्वति प )
It cannot be पार्वति प - but only पार्वतीप as in the text and explained as
पार्वतीं पातीति - पार्वतीपः = शिवः, परमेश्वरः, भवानीपतिः - परमेश्वर
इत्येवार्थः। = Shiva.
--
*Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
**Research Scholar,
*
Ecole française d'Extrême-OrientCentre de Pondichéry
16 & 19, Rue Dumas
Pondichéry - 605 001
Aarathi Bala <aarath...@gmail.com> Mar 27 06:17AM +0530
Namaste,
There is a specific reason why this sloka is addressed only to पार्वती
and परमेश्वर. If Kalidasa wanted to offer salutations to the
God/Goddess of वाक्, it should have naturally been offered to सरस्वती.
But here it is not the case. The reason being found in वायवीयसंहिता -
शब्दजातम् अशेषं तु धत्ते शर्वस्य वल्लभा।
अर्थरूपं यदखिलं धत्ते मुग्धेन्दुशेखरः॥
Visalakshi.
"Hnbhat B.R." <hnbh...@gmail.com> Mar 27 09:00AM +0530
> शब्दजातम् अशेषं तु धत्ते शर्वस्य वल्लभा।
> अर्थरूपं यदखिलं धत्ते मुग्धेन्दुशेखरः॥
> Visalakshi.
Thanks for the source of Kalidasa's intention.
--
*Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
**Research Scholar,
*
Ecole française d'Extrême-OrientCentre de Pondichéry
16 & 19, Rue Dumas
Pondichéry - 605 001
"murthy" <murt...@gmail.com> Mar 26 10:29AM +0530
1.“वान्तश्चन्द्रोऽयमित्पार्ततरं ररासऽ “
Perhaps that should read
“वान्तश्चन्द्रोऽयमित्यार्ततरं ररास”
2. In regard to use of वान्तः, normally in good poetry use of “वम्” and its derivatives are eschewed
Regards
Murthy
----- Original Message -----
From: Vimala Sarma
To: sams...@googlegroups.com
Sent: Monday, March 26, 2012 6:50 AM
Subject: RE: [Samskrita] Call for poetry submissions
Is it form MeghadUta?
Vimala
Vimala Sarma
My new e-mail is sarma...@gmail.com
+612 9699 4414
+61 409 690 220
From: sams...@googlegroups.com [mailto:sams...@googlegroups.com] On Behalf Of Hnbhat B.R.
Sent: Sunday, 25 March 2012 10:07 PM
To: sams...@googlegroups.com
Subject: Re: [Samskrita] Call for poetry submissions
One more beautiful night:
निरीक्ष्य विद्युन्नयनैः पयोदो मुखं निशायामभिसारिकायाः ।
धारानिपातैः सह किं नु वान्तश्चन्द्रोऽयमित्पार्ततरं ररासऽ
full of metaphoric expression, the faces of अभिसारिका-s during the night, conceived by the cloud as the moon effused from mouth of the cloud along with its pouring out of rain water and seeing it fell down, it cried aloud (with thunders).
Sorry for inadvertent translation with crept in error for face of अभिसारिका - the face of the अभिसारिका, seen by the cloud during the night, and it mistook the face for the moon fell along with its rain from the sky and cried aloud. This is the idea of the metaphor.
--
Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
Research Scholar,
Ecole française d'Extrême-OrientCentre de Pondichéry
16 & 19, Rue Dumas
Pondichéry - 605 001
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"Hnbhat B.R." <hnbh...@gmail.com> Mar 26 03:22PM +0530
> 2. In regard to use of वान्तः, normally in good poetry use of “वम्” and
> its derivatives are eschewed ****
> Regards****
Thanks for pointing out the typo error. For the other blemish, see the
modification in respect of popular usages the commentary by Mallinatha on
the usage by उद्गिरन्तौ - :
उद्गिरन्तौ वमन्तौ । बहिर्निस्सारयन्ताविव स्थितावित्यर्थः
अत्रोद्गिरतेर्गौणार्थत्वान्न ग्राम्यतादोषः प्रत्युत गुण एव । यथाह दण्डी-
"*निष्ठ्यूतोद्गीर्णवान्तादि* गौणवृत्तिव्यपाश्रयम् ।
अतिसुन्दरमन्यत्र ग्राम्यकक्षां विगाहते ।
अन्यत्र, वमनरूपादि वाच्यार्थे, ग्राम्यकक्ष्यां विगाहते इति तात्पर्यम्।
Here too fell out along with the water raining from the cloud is intended
and one need not stick to the denotative meaning.
--
*Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
**Research Scholar,
*
Ecole française d'Extrême-OrientCentre de Pondichéry
16 & 19, Rue Dumas
Pondichéry - 605 001
"अभ्यंकरकुलोत्पन्नः श्रीपादः" <sanskr...@gmail.com> Mar 27 12:38AM +0530
नमो नमः श्रीमन् "किरण परांजपे"-महोदय !
साधु श्लोकः सुष्ठु लिखितः अपि ।
अस्य वृत्तस्य विश्लेषणम् भवति -
शशिना च निशा निशया च शशी । १२ वर्णाः
(१-१-२) (१ १-२) (१-१-२) (१ १-२) इति मात्राः ।
स-स-स-स इति गणाः ।
शशिना निशया च विभाति नभः।
कविना च विभुर्विभुना च कविः ।
कविना विभुना च विभाति सभा ॥
यथा आपटे-महाभागस्य शब्दकोषे विवृतं एतत् ताटक-वृत्तम् । अस्य लक्षण-पदम् - वद
ताटकमब्धिसकारयुतम् ।
अस्तु ।
सस्नेहम्
*अभ्यंकरकुलोत्पन्नः श्रीपादः ।
"श्रीपतेः पदयुगं स्मरणीयम् ।"*
**संस्कृताध्ययनम् । <http://slabhyankar.wordpress.com/>*
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2012/3/26 Kiran Paranjape <kiranpa...@gmail.com>
bayaryn <bay...@gmail.com> Mar 26 11:27AM -0700
धन्यवादाः
On Saturday, March 24, 2012 10:23:13 PM UTC+3, Raama wrote:
"अभ्यंकरकुलोत्पन्नः श्रीपादः" <sanskr...@gmail.com> Mar 26 12:05PM +0530
नमो नमः !
सहर्षं निवेदयामि यत् मम संस्कृताध्ययनम् ।<http://slabhyankar.wordpress.com/>
*http://slabhyankar.wordpress.com* एतस्मिन् जालपुटे अधुनैव उपरीकृतः -
*Learning Sanskrit by Fresh Approach* *- Lesson No. 102*
*संस्कृतभाषायाः नूतनाध्ययनस्य * *द्व्यधिक-शततमः (१०२**) पाठः ।*
सस्नेहम्
*अभ्यंकरकुलोत्पन्नः श्रीपादः ।
"श्रीपतेः पदयुगं स्मरणीयम् ।"*
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Arvind Kolhatkar, Toronto, March 27, 2012.
Please note the date Kālidāsa lived. Saraswathi emerged as a later goddess from the name of an ancient river which has since dried up.
I am not sure why this thread is being pursued, surely it is clear that the split is Pārvati Paramesvara.
In Vedic times the devata of speech was agni.
स्त्रीपुंसावात्मभागौ
ते भिन्नमूर्तेः सिसृक्षया ।
प्रसूतिभाजः
सर्गस्य तावेव पितरौ स्मृतौ । । २.७ । ।
"The feminine and the
masculine are the divisions of Your own, of One whose form was split
(into two) out of a desire to sire. These two came to be known as the
mother and the father of the creation forming a part of the (process of)
generation.[2.7]"
The alternate parsing of the Samaasa as पार्वतीपः शिवः रमेश्वरश्च तयोरितरेतरद्वन्द्वः पार्वतीपरमेश्वरौ is acceptable. In addition to father, पिता can mean the protector - पातीति रक्षतीति पिता (पा + तृच्). A question may arise as to why Shiva and Vishnu could be called as fathers (progenitors), or how Shiva could be called as protector if that is the meaning. My answer would be Kalidasa says in Kumarasambhava that the देवत्रयी of Brahma, Vishnu and Siva - the progenitor, protector and destroyer are essentially aspects of the same Brahman.
तिसृभिस्त्वमवस्थाभिर्महिमानमुदीरयन् ।
प्रलयस्थितिसर्गाणामेकः
कारणतां गतः । । २.६ । ।
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PS: Just realized that the example to illustrate different genders of and was not quite right as the नायिका is usually compared to the चातकी. However, the eye of the (लोचनम्or नेत्रम् ), having the neuter gender, is often compared to the चातक. Here is a better example, also from the Kumara epic, where the उपमेय वाच्, is feminine while the उपमान हविष् (हविस्), has the neuter gender.
तमन्वगच्छत्प्रथमो विधाता श्रीवत्सलक्ष्मा पुरुषश्च साक्षात् ।
जयेति वाचा महिमानमस्य संवर्धयन्तौ हविषेव वह्निम् । । ७.४३ । ।
In dvandva compounds where there are two members of different genders, the compound takes the gender of the last member in dual. Usual to put the feminine noun first - eg mātāpitarau. Sometimes it is sufficient just to put the masculine last member - putrau, to designate both son and daughter.
That is not true. The seventh canto of the Kumarasambhavam epic describes the marriage of Parvati and Shiva which is attended by all deities. Saraswati is present and she greets the newlyweds after Brahma and Lakshmi. This means Saraswati was included in the Hindu pantheon in the time of Kalidasa. Furthermore, she greets the newlyweds in both Sanskrit and Prakrit. Her expertise with Sanskrit and Prakrit speech as described by Kalidasa means her association with the presiding deity of speech may predate Kalidasa. Here is the verse (7.90):
द्विधा प्रयुक्तेन च वाङ्मयेन सरस्वती तन्मिथुनं नुनाव ।
संस्कारपूतेन वरं वरेण्यं वधूं सुखग्राह्यनिबन्धनेन ।। ७.९० ।।
The association with Sanskrit speech is too clear to be ignored, Mallinatha explains:
द्विधेति । अथ सरस्वती वाग्देवी द्विधा संस्कृतप्राकृतरुपेण द्वैविध्येन प्रयुक्तेनोच्चारितेन वाङ्मयेन शब्दजालेन तन्मिथुनं नुनाव तुष्टाव । `णु स्तुतौ' इति धातोर्लिट् । केन कमित्याह-संस्कारेति । संस्कारेण शास्त्रव्युत्पत्त्या पूतेन प्रकृतिप्रत्ययविभागशुद्धेन । संस्कृतेनेत्यर्थः । वरेण्यं वरणीयम् । श्लाघ्यमित्यर्थः । वृणोतेरौणादिक एण्यप्रत्ययः । वरं वोढारं शिवम् । सुखेन ग्राह्यं सुबोधं निबन्धनं रचना यस्य तेन वाङ्मयेन प्राकृतभाषयेत्यर्थः । वधूं नुनावेत्यनेन सम्बन्धः ।। ७.९० ।।
Thanks for the verse.
It has been debated if the later chapters of Kumarasambhavam (ie after chapter 6) were written by Kalidasa, but this is a matter of individual opinion. His nandis are to Siva, and I think he lived around 500 CE.
Canto six is not doubted - it is definitely Kalidasa, but I will get you a ref re canto 7.
•atho devi sarasvati # AVP.2.63.1b.
•adya devi sarasvati # AVÇ.4.4.6b; AVP.4.5.8b.
•anumatiH sarasvatii # AVP.1.50.3a.
•apaataam ashvinaa sarasvatiindraH sutraamaa vRRitrahaa somaan
•apur ashvinaa sarasvatiindraH sutraamaa suraasomaan # VS.21.60.
•ayam u te sarasvati vasiShThaH # RV.7.95.6a; MS.4.14.7a: 226.7.
•ayam u te sarasvati vasiShThaH # RV.7.95.6a; MS.4.14.7a: 226.7.
•ashvineDaa (VSK. °laa) sarasvatii # VS.21.54b; VSK.23.53b;
•ashvinendraM sarasvatiim # VS.21.29b; MS.3.11.2b: 141.2; TB.2.6.11.1b
•ashvinobhaa sarasvatii # VS.20.56b,69b; MS.3.11.3b: 143.11;
•ashvinau sarasvatiim indraM sutraamaaNaM yaja # ÇB.5.5.4.25.
On 28 Mar, 2012, at 6:35 AM, Nityanand Misra <nmi...@gmail.com> wrote:
It is not necessary that the उपमान and the उपमेय have the same gender.
Vac, Sanskrit, vac, "speech," Hindu (Vedic), is the goddess of the spoken word. In certain texts she is a daughter of Daksa and the consort of Kasyapa. Alternatively she is the daughter of Ambhrna, and, also, is known by the epithet "queen of the gods." She is the personification of speech and oral communication and, is believed, to be able to lead a man to become a Brahman. Vac also personifies truth and sustains soma, the liquid essence of vision and immortality.
This Hindu goddess' manifestation is thought to have come from the early reliance on the sacred oral teachings "heard" by the rsis (holy men) properly intoned and accented, thrust the folk-divinity Vac into prominence. Since effective service depended upon effective speech, the supreme vehicle of knowledge and ritual power… Vac even gained precedence over Agni. As the "Word," Vac is somewhat like the Neo-platonic "logos": Vac is the source of creation, and the mother of the Veda. In the Tantric tradition she is celebrated as Para-vac, Transcendental speech, the mother of all sacred mantras. Later she was associated with the river goddess Sarasvati, whose banks of the sacred river served as fertile soil for the growth of culture.
Vac, although prominent in the Rg Veda, almost completely disappears from Hindu mythology later when being syncretized with Sarasvati. She is generally depicted as an elegant womanly figure, dressed in gold, but in a secondary capacity as a mother goddess, who is also drawn as a cow. A.G.H.
Jordan, Michael, Encyclopedia of Gods, New York,
Facts On File, Inc. 1993, p. 275
Bowker, John, The Oxford Dictionary of World Religions, New York,
Oxford University Press, 1997, p. 1011
वागर्थाविव सम्पृक्तौ वागर्थप्रतिपत्तयॆ / जगत: पितरौ वन्दे पार्वतीपरमॆश्वरौ "पार्वतीपरमॆश्वरौ -Can this be split into
पार्वतीप & रमॆश्वरौ ?
thanks
--
NityAnanda Mahodaya.
R K Panda " KumAra sambhava of kAlidAsa:' opines on pg 40 of his book that some parts of 7th canto shows clear influence of kAmasUtra, and other parts resemble shivapuraNa. However I do not want to start a controversy so I will not be commenting on any responses to this thread.
Bhatt Mahodaya.
Sarasvati - both as the name of the river and as the personification of vAk - is mentioned several times in the Rigvedic brahmana - Aitareya.
Bhatt Mahodaya.
Sarasvati - both as the name of the river and as the personification of vAk - is mentioned several times in the Rigvedic brahmana - Aitareya.
Vimala
Please note the date Kālidāsa lived. Saraswathi emerged as a later goddess from the name of an ancient river which has since dried up.
R K Panda " KumAra sambhava of kAlidAsa:' opines on pg 40 of his book that some parts of 7th canto shows clear influence of kAmasUtra, and other parts resemble shivapuraNa. However I do not want to start a controversy so I will not be commenting on any responses to this thread.
--
|p1 prajāpatir vai svāṁ duhitaram abhyadhyāyad,
divam ity anya āhur uṣasam ity anye.
This is the forerunner of the Puranic legend of ब्रह्मा marrying his own daughter सरस्वती who is absent in this phase of the story as can be seen from the above extract. It is said to be द्यौः, or उषस्. and not सरस्वती as in the Puranic legend.
tām .rṣayo bhūtvā rohitam bhūtām abhyait.
taṁ devā apa/ṣyann: āk.rtaṁ vai prajāpatiḥ karotīti.
te tam aichan ya enam āriṣyaty, etam anyonyasmin nāvindaṁs.
teṣāṁ yā eva ghoratamās tanva āsaṁs, tā ekadhā samabharaṁs.
tāḥ sambh.rtā eṣa devo \\\'bhavat, tad asyaitad bhūtavan nāma
|p2 bhavati vai sa yo \\\'syaitad evaṁ nāma veda
|p3 taṁ devā abrūvann:
ayaṁ vai prajāpatir ak.rtam akar, imaṁ vidhyeti.
sa tathety abravīt, sa vai vo varaṁ v.rṇā iti. v.rṇīṣveti.
sa etam eva varam av.rṇīta: pa/ṣūnām ādhipatyaṁ.
tad asyaitat pa/ṣuman nāma
|p4 pa/ṣumān bhavati yo \\\'syaitad evaṁ nāma veda
|p5 tam abhyāyatyāvidhyat, sa viddha ūrdhva &0 udapravata,
tam etam m.rga ity ācakṣate.
ya u eva m.rgavyādhaḥ sa u eva sa, yā rohit sā rohiṇī,
yo eveṣus trikāṇḍā so eveṣus trikāṇḍā
The above is the forerunner of the episode of रुद्र becoming मृगव्याध, विव्याधिन्, of मृग as depicted in iconography and Puranic picture of शिव.
In शैव Purana-s, he cuts the 5th head of ब्रह्मा as punishment to him. Here he shoots arrow at him. The मृग is called रोहिणी, मृगरोहिणी as popular name of the constellation is given derivation in this episode.
|p6 tad vā idam prajāpate retaḥ siktam adhāvat, tat saro \\\'bhavat.
te devā abruvan: medam prajāpate reto duṣad iti.
yad abruvan: medam prajāpate reto duṣad iti, tan māduṣam abhavat,
tan māduṣasya māduṣatvam.
māduṣaṁ ha vai nāmaitad yan mānuṣaṁ,
tan māduṣaṁ san mānuṣam ity ācakṣate parokṣeṇa,
parokṣapriyā iva hi devāḥ
The above gives the etymology of the word मानुष in its own style as connected with this legend.
I am sorry this is off the topic, but this is in reply to the reference to prajaapati and his daughter resembling Brahma and his wife सरस्वती the goddess of learning in Puranic phase.
----- Original Message -----From: Hnbhat B.R.Sent: Thursday, April 05, 2012 8:37 PMSubject: Re: [Samskrita] वागर्थाविव
I have read that Mrigavyadha corresponds to the Orion constellation. Perhaps Rohini is Betelguese.RegardsMurthy
--
Thanks for the reference. Can you help with the publisher, ISBN, year,
et cetera. Would be interesting to read this in detail, especially if
the author points out verses that show influence of Kama Sutra or Shiv
Purana in his opinion.
By itself, the influence of Kama Sutra or resemblance to Shiv Purana
does not imply doubs in authorship of seventh canto. Vatsyayana and
Kalidasa both are dated around the same time. If I remember correctly
even Kale has pointed out similarities in the narrative of Kumara epic
and Shiv Purana.
Essentially, I would be interested if Panda doubts authorship of
seventh canto of Kumara building on these two observations.
Thanks, Nityanand
--
nityānanda mahodaya
"Kumārasaṃbhaam of Kālidāsa - Fifth Canto text and English translation". Editor - Dr Rabindra Kumar Panda, Publishers BKP (Bharatiya Kala Prakashan), 2nd Edition, 2006, Printed by BDH Printers at Salasar Imaging System, Delhi 35. ISBN 81-86050-23-x. I think he is strongly implying it, by saying it is different from the elegant and subtle imagery language of K. But Bhat Mahodaya is questioning if he has mistaken chapter 7 for chapter 8.
Namaste to all the scholars of the group,coming back to this discussion, we have always considered Brahma as the Creator, Vishnu as the Sustainer and then Shiva as the Destroyer. But, does this shloka mean Kalidasa considered Parvati and Parameshvara as the creators of the Universe ?