Saroja Bhate
Ram Sury
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K S Kannan
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Sant Rajinder Singh Ji Maharaj Chair Professor (Retd.), IIT-Madras.
Member, Expert Committee for Review of Criticism of Indian Knowledge Traditions, Central Sanskrit University (under MoE, GoI), Ganganath Jha Campus, Prayagraj.
Adjunct Faculty, Dept of Heritage Science and Technology, IIT Hyderabad.
Member, Academic Council, Veda Vijnana Shodha Samsthana.
Academic Director, Swadeshi Indology.
Nominated Member, IIAS, Shimla.
Former Director, Karnataka Samskrit
University, Bangalore.
Former Head, Dept. of Sanskrit, The
National Colleges, Bangalore.
BVK Sastry (G-S-Pop)
Namaste
A different take on the ‘anvaya’ of the ‘sloka - as given’.
The summary seems to be a ‘Good advice’ on how to handle a situation, with whose help- intervention’.
The goal is to ensure ‘personal safety’.
The advice : ‘Avoid Rashness in running to help driven by a pious desire to help’.
Logic: Pinning to meaning of ‘च’ = ‘And / Also’ and term वरम् taken as a ‘good to, my opinion, considered advice ’.
What is the ‘ अन्तरेण - ‘Distance –safety- Protective- Intervention, for Self-Safety’ ?
Intervention of what- whom? मित्रस्वजनबन्धूनाम् ( अन्तरेण न संहरेत् ): ‘Friends, Family persons, Well meaning –Good intentioned Relatives’,
Construction: Main clause: अन्तरेण न संहरेत् |
Without (Adequate Protective-) Intervention ( for Self-Safety), ONES HOULD NOT AIM TO CESSATE THE FOLLOWING:
1. अग्निं - अन्तरेण न संहरेत् | DO NOT AIM TO CESSATE - अग्नि - Fire: Without Adequate Protective- Intervention for Self-Safety.
2. (प्रदीपं) प्रदीप्तं काष्ठं अन्तरेण न संहरेत् | DO NOT AIM TO CESSATE - प्रदीप्तं काष्ठं Burning Stick : Without Adequate Protective- Intervention, for Self-Safety.
3. रुधिरं अन्तरेण न संहरेत् | DO NOT AIM TO CESSATE - रुधिरं Blood oozing out : Without Adequate Protective- Intervention, for Self-Safety.
4. मलिनां अन्तरेण न संहरेत् | DO NOT AIM TO CESSATE - मलिनां A lady in periods(?) : Without Adequate Protective- Intervention, for Self-Safety.
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Regards
BVK Sastry
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Saroja Bhate
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Saroja Bhate
Ramanath Pandey
Dear Scholars, अग्निं प्रदीपं काष्ठं च रुधिरं मलिनां वरम्।
मित्रस्वजनबन्धूनाम्
अन्तरेण
न
संहरेत्॥
Word-by-word meaning :
Agnim – fire
Pradīpam – lamp, light
Kāṣṭham ca – and wood
Rudhiram – blood
Malinām varam – impure woman
Mitra-svajana-bandhūnām antareṇa – without the presence of friends, relatives, or family
Na saṃharet – one should not touch, remove, or extinguish.
General Meaning (Bhāvārtha)
The verse teaches that certain acts should never be performed alone, without the presence of trusted relatives or friends:
Fire (Agni) – One should not extinguish fire alone, as it may bring harm or misfortune.
Lamp (Pradīpa) – Extinguishing a lamp alone is considered inauspicious, for a lamp symbolizes knowledge and auspiciousness.
Wood (Kāṣṭha) – Cutting or moving wood should not be done alone, since it can be dangerous.
Blood (Rudhira) – Hiding or handling blood in secrecy can raise suspicion or cause harm.
Impure woman (Malinā) – One should not interact alone with a woman considered ritually impure (such as during menstruation or impurity after death).
Thus, these acts must be done only in the presence of trustworthy witnesses (friends, relatives, companions), so that no suspicion, harm, or reproach may arise.
Deeper Import :
This
verse does not merely prescribe outer conduct but conveys a moral and ethical
principle.
Fire, lamp, blood, and woman—each represents sensitive and sacred dimensions of
life.
If one deals with them secretly or alone, it may lead to accusation, stigma, or
misfortune.
Hence, transparency and the presence of witnesses are essential.
Contemporary Relevance
Fire and Lamp – Symbolize safety and auspiciousness; one should handle them carefully and openly.
Wood – Represents labor and construction; better done cooperatively.
Blood – Connected with health and medicine; it must not be hidden, but treated with proper care under guidance.
Woman (Impurity) – Symbolizes social purity and propriety; solitary dealings may lead to misunderstanding or dishonor.
In summary, the verse emphasizes caution, propriety, and transparency in sensitive matters.
Symbolic / Philosophical Interpretation (Sāṅketika Vyākhyā)
Agni (Fire) = Anger, Energy, Austerity
Fire is symbolic of inner energy or anger.
Suppressing or misusing anger alone is harmful; it should be transformed under guidance of friend or guru.
Pradīpa (Lamp) = Knowledge, Wisdom, Awareness
The lamp symbolizes knowledge.
Knowledge must not be hoarded in isolation but shared with society; without witnesses, even knowledge may lead to darkness.
Kāṣṭha (Wood) = Body, Resources, Means
Wood stands for resources or the human body.
To use resources for selfish ends alone brings harm; they must be employed with family and society in view.
Rudhira (Blood) = Life-force, Emotions
Blood is symbolic of vitality and feelings.
Suppressing emotions alone causes inner suffering; sharing with loved ones lightens life.
Malinā (Impure Woman) = Māyā, Attachment, Ignorance
The “impure woman” symbolizes worldly illusion or delusion.
One cannot overcome delusion alone; guidance of guru, companionship of true friends, and spiritual support are required.
Philosophical Message
The five great aspects of life are:
Anger/Energy (Agni)
Knowledge (Pradīpa)
Resources/Body (Kāṣṭha)
Emotions/Life-force (Rudhira)
Illusion/Attachment (Malinā)
These cannot be managed alone.
Proper balance is possible only with the support, guidance, and witness of teachers,
friends, family, and society.
Five Life-Principles (Derived from the Verse)
Agni = Anger/Energy – To suppress or excite anger alone is destructive.
Principle: “Transform anger into strength only in the guidance of guru and friends.”
Pradīpa = Knowledge/Wisdom – Knowledge hoarded alone is darkness.
Principle: “The light of knowledge shines brightest when shared with others.”
Kāṣṭha = Body/Resources – Resources used selfishly alone lose sanctity.
Principle: “Resources are sacred only when used for the welfare of all.”
Rudhira = Life/Emotions – Suppressed emotions weigh down the mind.
Principle: “Share your feelings with loved ones; only then life is light and balanced.”
Malinā = Illusion/Attachment – Hard to conquer alone.
Principle: “Overcoming delusion needs guru, discipline, and true companions.”
Summative Aphorism
“Anger, knowledge, resources, emotions, and delusion—
these five cannot be managed alone; they require the guidance of guru, the presence of friends, and the support of society.”
Sanskrit Sūkti with English Translation
क्रोधज्ञानधनजीवनमोहाः पञ्च न स्वयमेव साधनीयाः।
गुरुमित्रजनसाक्षिभावे एव तेषां सम्यग्विनियोगः॥
Translation:
“Anger, knowledge, wealth/resources, life-emotions, and delusion—
these five cannot be mastered by oneself alone.
Their proper use is possible only in the presence of teachers, friends, and
trusted companions.”
with best regards
Ramanath
Sundareswaran N.K.
Professor (Retired),
University of Calicut,
Kerala - 673635
INDIA
https://universityofcalicut.academia.edu/SundareswaranNK
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Sundareswaran N.K.
Professor (Retired),
University of Calicut,
Kerala - 673635
INDIA
https://universityofcalicut.academia.edu/SundareswaranNK
Ramanath Pandey
Let us consider the points one by one:
1. The issue of “malināṃ varam”; Ordinarily, malināṃ varam is directly interpreted as “an impure woman.” But from a grammatical perspective: malināmbaram = “one who wears dirty clothes” (malina-ambara).
malināṃ varam = “the best among the impure” OR “a woman called Malinā” — the meaning here is ambiguous.
Thus, the question of textual purity arises. In many ancient nīti-granthas and nīti-śatakas, we do encounter manuscript variations.
It is possible that the original reading was malināmbaram (“a woman in dirty/impure garments”), and that due to scribal error it became malināṃ varam.
2. The problem of malināmvarā / malavad-vāsas union;
Your question here is absolutely justified. If the intended sense is
“a woman in a state of ritual impurity (menstruation or mourning/impure state)”, then in the framework of traditional propriety it can be understood as:
“One should not secretly or privately associate with such a woman, but only act in accordance with social/familial witnesses and propriety.”
In other words, the passage is pointing toward personal-social purity and transparency, not literal consortship.
3. Pāṇinian perspective and antarena:
You have noted: “antarāntareṇa yukte” (Pāṇini, Aṣṭādhyāyī 2.3.2–3).
Pāṇini’s Aṣṭādhyāyī, specifically 2.3.2–3, deals with the employment of the accusative and instrumental case endings, which indicate the roles of object (karma) and instrument (karaṇa), particularly when such roles are not otherwise specified. antarena is an indeclinable (avyaya) that commonly means “without, in the absence of.”
Example: gurum antareṇa śiṣyaḥ nādhīyīta = “A student should not study without the teacher.”
Thus, in the construction mitra-svajana-bandhūnām antareṇa na saṃharet, the usage is grammatically correct. Here antarena = “without the presence of,” which is perfectly legitimate.
Therefore, there is no violation of Pāṇinian structure; this usage is attested in the Aṣṭādhyāyī and its commentaries.
4. Overall resolution
Textual issue: malināṃ varam is possibly a corrupted reading; the original may well have been malināmbaram or malināmbara.
Intended sense: “a woman in impurity / with dirty garments” — symbolizing ritual impurity in social conventions.
Grammar: The use of antarena is perfectly acceptable, sanctioned by Pāṇini (2.3.2: antarena vyatireke).
In this way;
It is possible to interpret malināṃ varam as “an impure woman,” but from the standpoint of textual criticism, “malināmbaram” seems more consistent and likely.
The verse emphasizes social propriety and transparency, not any sectarian or religious distinction.
From a Pāṇinian perspective, the use of antarena is entirely correct and involves no violation.
BVK Sastry (G-S-Pop)
Namaste
On < * Paninian stricture …. अन्तरान्तरेण युक्ते >
1. The term ‘Structure’ is used to point to ‘Sutra’. Language translation issue.
2. The following may help to see ‘अन्तरेण ‘ - in a word context similar to other words, with base term अन्तर .
Reference: Vacaspatyam 1873 Basic https://www.sanskrit-lexicon.uni-koeln.de/scans/VCPScan/2020/web/webtc/indexcaller.php
Regards
BVK Sastry
BVK Sastry (G-S-Pop)
Namaste
Interesting verse.
The key seems to be in decoding (1) the term ‘ठका:’ and (2) Meaning of ‘वामनका:’.
How Grok may be fine-tuned and tweaked by Samskruth Techno-linguists is a different issue.
Here is a way I prefer to look at the ‘anvaya’ of the ‘sloka - as given’. I look for other scholar’s views.
1. Context: Rebuke on those who speak ill of ‘Vishnu’ by interpreting ‘Shaastra’ in different deviant ways.
2. Issue: Praise of Vishnu.
3. Intention: Promote ‘Hari bhakti’. Highlight devotion to understand ‘ Shaastra’ and interpret- practice.
4. Poetic Technique adapted: Draw context of Vamana- Avatara.
5. Lingual issue: Play on the ‘multiple meanings of the term ‘ठ ‘- and remotely (maybe) to connect to a poem
attributed to Kalidasa in bhoja-prabandha for solving a riddle.
6. Grammar part : Cleaver use of ‘क’- pratyaya addition by rules.
Net outcome: All interpreters following debating and interpretation models of <अतिदीर्घो महामूर्खो मध्यमश्च विलक्षण: > for Shaastra –Texts, can be placed under the category of < सर्वे ठका: >; They ( and their arguments) are reduced to insignificance <वामनका:> when they take refuge < वासुदेव> .
Here we may also see a pun-reference to a Scholar of Tradition as < वासुदेव> .
The word ठक्क in Kannada is used to point to ‘ Thieves’.
The devotional surrender to <वासुदेव > is key to understand the glory of <Shaastra> coming from < वासुदेव >.
Reference:
Monier-Williams Sanskrit Dictionary 1899 Basic https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/2020/web/webtc/indexcaller.php
Regards
BVK Sastry
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Saroja Bhate
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Harsh Kulkarni
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Ramanath Pandey
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