Material on Ramaraya Kavi

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Niranjan Saha

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Dec 3, 2019, 3:26:43 PM12/3/19
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Dear colleagues,

Could you please provide me with some material--both in the original and secondary sources-- on Ramaraya Kavi. I need to prepare an entry for Bloomsbury Encyclopedia in Indian Philosophy. I only have his Siddhantasindhu and a damaged copy of Sankara-asankara Vimarsha  


With regards,
Niranjan Saha











Nagaraj Paturi

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Dec 3, 2019, 11:22:23 PM12/3/19
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Nagaraj Paturi
 
Hyderabad, Telangana, INDIA.


Director,  Inter-Gurukula-University Centre , Indic Academy
BoS, MIT School of Vedic Sciences, Pune, Maharashtra
BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala
BoS Veda Vijnana Gurukula, Bengaluru.
Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru
Former Senior Professor of Cultural Studies, 
FLAME School of Communication and FLAME School of  Liberal Education, 
(Pune, Maharashtra, INDIA )
 
 
 

shankara

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Dec 3, 2019, 11:23:34 PM12/3/19
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Namaste,

Some of the works of Ramarayakavi have been published by Chinmaya International Foundation.

There is also Ph.D. thesis on his life and works at Shodhganga website.

Srikrishnalilatarangini of Ramarayakavi edited by P.G. Lalye contains an introduction on the life and works of the poet.

I guess you would have already seen the Sanskrit works of Ramarayakavi available at archive.org.

regards
shankara


Niranjan Saha

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Dec 5, 2019, 1:30:00 PM12/5/19
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Dear Professor Paturiji and Shankarji,

Pranams!

Thank you for sending the links to the work of Ramaraya Kavi and also to older posts on him. 

I need to read them and write about him for an entry to the Encyclopedia. 


With regards,
Niranjan Saha

On Wed, Dec 4, 2019 at 6:51 PM <bvpar...@googlegroups.com> wrote:
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Roland Steiner <ste...@staff.uni-marburg.de>: Dec 04 11:54AM +0100

Things are not that simple, which is why I quote below a longer
excerpt from the "Introduction" to Thomas Oberlies' recently published
"Pali Grammar" (for the sake of clarity, I will omit the numerous
footnotes, references and examples).
 
Best,
RS
 
* * *
 
Thomas Oberlies: Pāli Grammar. The Language of the Canonical Texts of
Theravāda Buddhism. Vol. I: Phonology and Morphology. Bristol: The
Pali Text Society 2019.
 
 
[p. 9] “1. Middle Indo-Aryan and Pāli. Over time various languages
evolved out of (Vedic) Sanskrit, these being collectively referred to
as Middle Indo-Aryan. This can be divided into three linguistic,
albeit not strictly chronological, stages -- Old, Middle and New
Middle Indo-Aryan– covering a period ranging from approximately 500
B.C. to 1000 A.D. Old MIA is represented by Aśokan Prakrit,
Ardha-Māgadhī and Pāli. The latter is the language of the texts of the
Theravāda, an ancient school of Śravakayāna Buddhism. Related to Vedic
Sanskrit on the one hand and to Ardha-Māgadhī, the language of the
canon of the Śvetāmbara Jainas, the most archaic Prakrit on the other,
Pāli is, together with Ardha-Māgadhī, ‘the most ancient normalization
of the /koinē gangétique/’, the /lingua franca/ used in the Gangetic
plains during the second part of the first millennium B.C. This
eastern Middle Indic had grown out of the Vedic vernacular of that
region [...], which stood beside ‘the younger Vedic language that was
in current use with the Brahmins’, its foremost use being in their
theological discussions and in the instruction of pupils. The Vedic
vernacular (which was by no means uniform) possessed, [p. 10] as far
as can be seen, almost all characteristics of later ancient Middle
Indo-Aryan which resulted from phonological, morphological and
syntactical simplifications [...], disuse of uncommon words and
inclusion of new words from various sources [...]. There was a strong
influence emanating from it on Vedic Sanskrit. Against the growing
influx of vernacular words and forms, which were seen as corruptions
/(apaśabda),/ the native Indian Sanskrit grammarians formed a bastion.
Based on the spoken language of the educated Brahmins of the time, the
foremost of these grammarians, Pāṇini, who came from the north-west of
India, described a form of the language current around the early
fourth century B.C. [n. 2: Cf. Leumann, Merkmale des Sanskrit als
Brahmanensprache und als Kunstsprache. /Asiatische Studien/ 18–19
(1965) 208: “That Panini did not himself insist in his rules on a
literary language, but rather took the living language of the Brahmins
as his model, is shown by some of his tenets: he speaks of linguistic
differences between the East (the Ganges below Patna) and the North
(presumably around Taksila); many of these specifications can not be
referring to literature, since the phenomena can only be observed in
dialogue, in the spoken language, and yet on no account can they
belong to Middle Indic”.] After that Sanskrit evolved in a bifurcated
form: On the one side was ‘classical' Sanskrit, which remained more or
less fixed in the form given to it by Pāṇini; on the other was the
‘Dichtersprache' of the epics and Purāṇas, which admitted a
considerable number of newly coined forms borrowed from the popular
spoken language. Quite analogous to this poetic language of the
Sanskrit epics, the Gangetic Middle Indic /lingua franca/ seems to
have been the pro-[p. 11]duct of a long-time use as an ancient
literary language of Buddhism and Jainism, which had rejected Sanskrit
as the language transmitting their texts. [...].”
 
[p. 14] “Many Pāli words and forms -- especially with their ‘frozen'
phonetics’, [...]  -- are relics from such an earlier eastern dialect
in which the ‘texts' of early Buddhism were (orally) handed down:
[...] When Buddhism moved from the land of its origin into areas
further west, it took with it the ancient texts which were composed in
this eastern Middle Indic literary language which must have shared
many features of the idiom Buddha, who spent most of his life in
Bihar, must have spoken and have employed in his sermons [...]. In its
new home, these texts were adapted to local western Middle Indic,
which bore strong similarities to the language of the Aśokan
inscriptions of Girnār. The eastern proto-canonical language [... p.
15] -- akin to the administrative language of the Maurya king Aśoka
who likewise did not use Sanskrit for his edicts but an ancient form
of Middle lndic [...] -- was, however, when compared with OIA, in many
ways further advanced than the western dialects of its time [...]. As
a result, the ‘texts' were transformed into a more archaic language
(unless the words were taken over unaltered) as Buddhism spread
westward. [...].”
 
[p. 18]  “2. Vedic Sanskrit and Pāli. It is possible to trace a steady
development of Sanskrit from the Ṛgveda, the most ancient Sanskrit
document, through the later Vedic texts to what is called Middle
lndo-Aryan. The grammar was gradually simplified, mostly by
eliminating archaic forms and by reducing the rich varieties of
nominal and verbal categories. The hymns of the Ṛgveda are composed in
a -- deliberately --  archaic form of Sanskrit. The then spoken
language was already, it seems certain, far more developed [...]. From
it quite a number of features intruded into the hieratic ‘high speech'
of the Veda, where a considerable number of words of ‘Prakritic'
origin are found. However, this state of affairs characterised not
only the main dialect of the Ṛgveda. Though the language of the
Ṛgvedic hymns is on the whole remarkably uniform, there are clear
indications that it is, in fact, a mixture of dialects which inter-[p.
19]borrowed words and forms. Thus, side by side with the main dialect,
which was located in the north-western part of India and in which the
hymns were composed throughout [...], there existed a number of
closely related ‘Nebenmundarten’, which had developed out of
Indo-Iranian independent of the main dialect [...} Moreover, each of
these had its own linguistic innovations and archaisms. This situation
is also borne out by Pāli. There are features (a.) it shares with the
main dialect of the Ṛgveda and there are some (b.) in which it
deviates, indeed preserving the older form;  while (c.) agreeing with
the popular dialects from which words penetrated into the Ṛgveda and
became mixed up with its main dialect, it again (d.) differs from them
[...].”
 
[p. 21] “[...] Such morphonological and lexical features betray the
fact that Pāli is not a direct continuation of Ṛgvedic Sanskrit;
rather it descends from one of the ‘Nebenrnundarten’ [...] of the
Ṛvedic main dialect, or at least was closely akin to it. One of the
dialects on which Pāli rests seems to have borne affinities with the
language of the holy texts of Zarathustrism, the Avesta [...].”
 
[p. 22] “[...] 3. The Vedic vernacular(s) and Pāli. After the time of
the Ṛgveda the Vedic vernacular(s) gained ground -- a process which
can be traced through the Vedic texts. And from the odd popular forms
they contain conclusions can be drawn concerning ‘Vedic Prakrit'. lt
tums out that almost all typical characteristics of Middle Indo-Aryan
(with the striking exception of the ‘law of mora', [...]) are seen to
have arisen long before that language's first documents appear in the
3rd century B.C. [...]”
 
[p. 34] “4. The development of Sanskrit -- The vocabulary. This same
state of affairs is also exemplified by the vocabulary of the
languages mentioned above. Even within Vedic Sanskrit old words were
continuously dropping out of use  [...] Some words which appear in
Vedic texts turn up again, after disappearing from the later Sanskrit
literary tradition [...], and even occur in modern Indian languages
[...]. On the other hand, a number of old [p. 35] words unknown to
Classical Sanskritare preserved in MIA (see below, S.). And finally, a
number of words of Indo-European origin first appear in the various
stages of MIA [...].
 
5. (Post-Vedic I Classical) Sanskrit and Pāli. Pāli goes back to a
Vedic vernacular situated most probably (south-)east of Arachosia near
the Bolan pass [...]. This vernacular was linguistically more advanced
than the hieratic language of the Vedic hymns. As archaisms prove,
Pāli is by no means younger than (classical) Sanskrit and hence cannot
be derived directly from it, which, for its part, is not directly
descended from Vedic Sanskrit: [...].”
 
[p. 42] “[...] 6. Aśokan Prakrit and Pāli. Side by side with the
evolution of Sanskrit, the popular vernacular which co-existed with
the Vedic ‘high speech' developed into what is called Middle
Indo-Aryan. lts rise as a literary language coincides with the
foundation of the new religions of Buddhism and Jainism in the middle
of the first millennium BCE. The first accurately datable documents of
this linguistically developed stage of Indo-Aryan are the inscriptions
of King Aśoka, who reigned from 273/267 to 237/231 B.C. They supply a
fair picture of the dialectal diversity of Middle lndic in the 3rd
century [p. 43] B.C. Delineated by isoglosses three main varieties can
be made out:  eastern, western and north-western. Moreover, they
permit us to locate Pāli and to check such information as the texts
supply. For the Theravāda tradition has always claimed that the
language spoken by the Buddha was Māgadhī -- i.e. an eastern language
-- and that this language was the same as that used in its canonical
texts, a language now called Pāli (a designation which originally
meant ‘text' and whose use as the name of a particular language seems
not to antedate the 17th century). Indeed we might expect that the
language of early Buddhism was essentially an eastern one, current in
the Gangetic basin in the 5th century B.C. It should therefore have
the same features as eastern Aśokan Prakrit. Pāli, however, as we know
it, is basically a language of western lndia, as the edicts of Aśoka
[...] clearly show. Some of its salient features it shares with the
western edicts, especially that of Ginār, e.g. [...].”
 
[p. 52] “[...] Perusal of the salient features of Vedic vernacular and
of Aśokan Prakrit shows, therefore, that Pāli as a MIA language
differs from Sanskrit not so much in terms of its time of origin as of
its dialectal base. It is a western language whose ancestor was
probably situated at the border of ancient Eastern Iran, (south)east
of Arachosia, Drangane and Sakastane, presumably not that far from
present-day Quetta and the Bolan pass. Interspersed into it, however,
are a substantial number of traits of (an) eastern language(s) [...].”
Achyut Karve <achyut...@gmail.com>: Dec 04 05:41PM +0530

Dear Vidwans,
 
How did the evolution of script influence/affect the continuous
deterioration of Vedic Sanskrit?
 
What were the causes for Vedic Sanskrit to lose their metrical beauty or
why subsequent literature could not be composed in Vedic meter?
 
Surely the shift of composing or writing literature from poetry to prose
must have been on account of a shift in phonation of letters of Vedic
Sanskrit in the commoners.
 
Panini's Maheshwar Sutras are the only window through which we can peep
into the way ancients phonated words. We cannot reconstruct the way in
which the ancients recited the Vedas with the help of what has come down to
us in written form nor can we rely on the recitation presently practiced in
various pathashalas throught India as there is lack of uniformity in their
recitation. One of the possible reasons for the evolution of various
schools of recitation during the time of Patanjali is the lack of a common
code of instruction of letters of the Vedic or Sanskrit language as well
as holding a view that the Maheshwar Sutras were solely composed for the
sake of abbreviations to be used in the Ashtadhyayi. It is obvious that
the Maheshwar Sutras nay the whole Ashtadhyayi carries the mark of the way
Panini might have been speaking Sanskrit or reciting the Vedas. The rest
is pure speculation however much one may try to bring forth written
evidence.
 
The beauty of Vedic Sanskrit lies in its natural rhythm which was
subsequently lost in apabransha languages. When letters in words go out of
tune with natural rhythm they tend to transform a language into a new one
over a couple of generations.
 
One can refer to my posts on Barakhadi Sutras which are set in rhythm.
 
The acceptance of the Devnagari Script letters as a standard for
instruction of Sanskrit Shiksha by Shishtas is at the root of the
continuous changes that started taking place in subsequent languages in
India as well as leading to the corruptions that entered into Sanskrit.
 
With regards,
Achyut Karve.
 
 
On Wed, 4 Dec 2019 16:25 Roland Steiner, <ste...@staff.uni-marburg.de>
wrote:
 
Irene Galstian <gnos...@gmail.com>: Dec 04 05:02AM -0800

So is the problem the specific script or the fact of writing in general?
 
Thank you,
Irene
 
On Wednesday, December 4, 2019 at 12:51:54 PM UTC, Achyut Karve wrote:
Bijoy Misra <misra...@gmail.com>: Dec 04 08:18AM -0500

Roland,
Statements don't make facts. Some scientific humility is gravely desired.
In general I am disappointed with the enunciation statements as we see
in religious texts. I have not studied where these statements arise form.
"We don't know" or "We believe to be" or "There is likelihood" are possible
statements from an information point of view. I talk "scholarly" does not
make me a scholar. Correlation is not science! People must learn to be
quantitative, appreciate statistics and sampling. Revolution in Indology
is badly called for! A good grinding in Mahalanobis or Shannon is a
requirement!
BM
 
On Wed, Dec 4, 2019 at 5:55 AM Roland Steiner <ste...@staff.uni-marburg.de>
wrote:
 
Sunil Nakum <sunil...@gmail.com>: Dec 04 03:34PM +0530

नमस्ते विदवेभ्यो,
 
For a kids toy project, we are working on different vehicles/mounts or
iconography relevant to the Shiva family. It will shape into something like
what we earlier worked on for Dashavatara wooden puzzle, the final outcome
can be seen here <https://shastrakrida.org/playthings/dashavatara/>.
 
Vahana (vehicles) or Iconography associated with Shiva family,
1. Shiva - Nandi / Nag
2. Ganesha - Mouse
3. Kartikeya/Skanda/Murugan – Peacock
 
4. Parvati - Lion or Tiger?
I have confusion about the vehicle of Aadi Shakti in the form of Goddess
Parvati, as she is represented with both Lion & Tiger as her mount. Also in
her nine different forms of Navadurga her mount changes, mostly Lion,Tiger
and Bull but as a special case of Godess MahaKali she is seen riding a
Donkey (Navadurga by Gita Press, Gorakhpur).
Is there any concrete reference to zero-in whether it should be Lion or
Tiger or both for Ma Parvati?
 
5. Ashoka Sundari - ?
She is often depicted iconographically as seated on a lotus.. (Wikipedia)
As per Vamakeshvara Tantra,
Ashoka Sundari (Tripura Sundari) is said to have Bull as her mount, a snake
as a garland around her neck, etc.
Since Bull or Snake will be same as in case of Shiva, we are looking for
any other iconography related to her. This leaves only one option of Lotus,
in my knowledge. Any information or pointers regarding this will be very
helpful.
 
धन्योस्मि |
सुनील
https://shastrakrida.org/
K S Kannan <ks.kann...@gmail.com>: Dec 04 03:46PM +0530

Have you heard this verse?
 
अत्तुं वाञ्छति वाहनं गणपतेर् *आखुं *क्षुधार्तः *फणी*,
तं च क्रौञ्चरिपोः *शिखी* च, गिरिजा-*सिंहो*ऽपि *नागा*ननम्, ।
गौरी जह्नु-सुताम् असूयति, कलानाथं ललाटानलो
- निर्विण्णः स पपौ कुटुम्ब-कलहाद् ईशोऽपि हालाहलम् !! ॥
 
 
> https://groups.google.com/d/msgid/bvparishat/CANFR_YU0a6dKWBe3yePAZucLxVBJVBxXVKBVGk_9DLO7JbGkdA%40mail.gmail.com
> <https://groups.google.com/d/msgid/bvparishat/CANFR_YU0a6dKWBe3yePAZucLxVBJVBxXVKBVGk_9DLO7JbGkdA%40mail.gmail.com?utm_medium=email&utm_source=footer>
> .
 
--
Dr. K.S.Kannan D.Litt.
 
Sant Rajinder Singh Ji Maharaj Chair Professor, IIT-Madras.
 
Senior Fellow, ICSSR, New Delhi.
 
Academic Director, Swadeshi Indology.
 
Member, Academic Council, Veda Vijnana Shodha Samsthana.
 
Nominated Member, IIAS, Shimla.
Former Professor, CAHC, Jain University, Bangalore.
 
Former Director, Karnataka Samskrit University, Bangalore.
 
Former Head, Dept. of Sanskrit, The National Colleges, Bangalore.
Sunil Nakum <sunil...@gmail.com>: Dec 04 05:33PM +0530

Namaskar Professor Kannan,
 
Thank you for the quick and crisp response.
No, I did not come across this before, moreover I could not get the source
of this verse. I'll dig deeper into it, please share the source in case you
have it handy.
So this verse is giving support to Lion as mount to Gauri.
 
धन्योस्मि |
सुनील
https://shastrakrida.org/
 
K S Kannan <ks.kann...@gmail.com>: Dec 04 05:37PM +0530

I suppose you grasped the meaning (and the humour) of the verse.
 
 
> https://groups.google.com/d/msgid/bvparishat/CANFR_YU3jpf8Z4ezuD2NBZ-ZYMhmzAhvT%3DyY2hWSQMOnBBXFnQ%40mail.gmail.com
> <https://groups.google.com/d/msgid/bvparishat/CANFR_YU3jpf8Z4ezuD2NBZ-ZYMhmzAhvT%3DyY2hWSQMOnBBXFnQ%40mail.gmail.com?utm_medium=email&utm_source=footer>
> .
 
--
Dr. K.S.Kannan D.Litt.
 
Sant Rajinder Singh Ji Maharaj Chair Professor, IIT-Madras.
 
Senior Fellow, ICSSR, New Delhi.
 
Academic Director, Swadeshi Indology.
 
Member, Academic Council, Veda Vijnana Shodha Samsthana.
 
Nominated Member, IIAS, Shimla.
Former Professor, CAHC, Jain University, Bangalore.
 
Former Director, Karnataka Samskrit University, Bangalore.
 
Former Head, Dept. of Sanskrit, The National Colleges, Bangalore.
Sunil Nakum <sunil...@gmail.com>: Dec 04 05:47PM +0530

Yes, Sir with the help of Google!
 
“His snake, stricken with hunger, tries to eat Ganesa’s mouse.
Kartikeya’s peacock tries to eat the snake, and Gauri’s lion tries to eat
Ganesa himself.
Gauri envies Ganga, and the fire on his forehead envies the moon.
Disturbed by household quarrel, Lord Siva drank poison!”
 
Soruce: https://premadharma.org/the-lords-family-life/
 
धन्योस्मि |
सुनील
https://shastrakrida.org/
 
Chittaranjan Naik <chit...@gmail.com>: Dec 04 01:49AM -0800

Namaste Prof Veeranarayana Pandurangi-ji,
 
I hope this mail catches your eye.
 
I would love to have your comments on my book. The second part of the book
deals with the time-lag argument which we had discussed at length on the
second day of the 2-day Workshop held at the Karnataka Sanskrit University
(KSU) on the 4th & 5th of March 2016. Here is a link to the brief on that
workshop:
 
http://gautamaacademy.org/workshop-on-ontological-status-of-the-perceived-world/
 
I have argued in the book that the (believed) time-lag between the
occurrence of an event on space and its perception by a human observer is
false. The rejection of the time-lag lays the ground for interpreting the
sannikarsa mentioned in the Nyaya texts as actual contact of the senses
with the object and also that at the instant of perception, there would be
conjunction (samyoga) of the sense organ and the object. Would love to have
your feedback (as also of those other scholars who had attended that
Workshop) on the arguments provided in the book.
 
Regards,
Chittaranjan
 
 
 
 
 
 
On Tuesday, December 3, 2019 at 9:41:43 AM UTC+5:30, Nagaraj Paturi wrote:
Bandita Satpathy <bandi...@gmail.com>: Dec 04 04:37PM +0530

Respected Vidvaansah,
 
We are very glad to inform you that the Kaivalyadhama Yoga Research
Institute, Lonavala is the knowledge partner of the symposium/
Workshop on *Rajayoga
for Human Excellence* at Jadavpur University, Kolkata jointly organized by
Department of Sanskrit, Jadavpur University and Ritambhara Prajna during
3rd to 5th January 2020. For detailed information, the brochure is attached
herewith for your kind perusal.
 
--
 
Warm Regards,
Dr. Bandita Satapathy,
Research Officer,
Philosophico Literary Research Department,
 
*Kaivalyadhama Yoga Institute, Swami Kuvalyananda Marg, Lonavla-410403,
India.www.kdham.com <http://www.kdham.com/> * *www.ym-kdham.in
<http://www.ym-kdham.in/>* *www.facebook.kdham.com
<http://facebook.kdham.com/>*
Office Phone: +91 2114 273001 / 276001 - Ext. 164
Mobile: +91-9762905044
ramesh rajagopalan <paa...@gmail.com>: Dec 04 09:34AM +0530

Dear Sir:
His works have been published by the Sri Neelakanta Dikshitar Foundation,
whose links are provided:
http://www.palamadai.in/foundation/Works/index-works.html
Regards,
Ramesh
 
On Tue, Dec 3, 2019 at 10:44 PM V Subrahmanian <v.subra...@gmail.com>
wrote:
 
V Subrahmanian <v.subra...@gmail.com>: Dec 04 11:46AM +0530

> His works have been published by the Sri Neelakanta Dikshitar Foundation,
> whose links are provided:
> http://www.palamadai.in/foundation/Works/index-works.html
 
Namaste
 
In the above link, the page shows that the Shivaleelarnava has not been
uploaded.
 
warm regards
 
 
Regards,
"Hnbhat B.R." <hnbh...@gmail.com>: Dec 04 01:44PM +0530

It is available to download in this link:
 
https://archive.org/download/37189692Shivaleelarnava/37189692-Shivaleelarnava.pdf
 
Probably with a commentary.
 
 
On Wed, 4 Dec 2019, 11:46 am V Subrahmanian, <v.subra...@gmail.com>
wrote:
 
"Hnbhat B.R." <hnbh...@gmail.com>: Dec 04 01:51PM +0530

Sorry. There is not any commentary.
 
V Subrahmanian <v.subra...@gmail.com>: Dec 04 03:14PM +0530


> Sorry. There is not any commentary.
 
Yes Sir, I checked this text and found that it is the same edition that I
had given link for in my first post. There is no commentary. Maybe no one
has written one.
 
warm regards
 
 
Veeranarayana Pandurangi <veer...@gmail.com>: Dec 04 02:21PM +0530

thanks for this wonderfull program. I dont know about pragna bharati. But I
congratulate Indic academy for the initiative, Shri Harikiran, Shrinivas,
and Prof. Paturi. please make a webcast and bring proceedings asap.
thanks
 
On Sun, Dec 1, 2019 at 10:38 AM srinivas udumudi <
> https://groups.google.com/d/msgid/bvparishat/CA%2Bb5anKojQhAmR%2BFwCwZAnLg0aqetJO9eGZqmxTz4jvu-JD-dA%40mail.gmail.com
> <https://groups.google.com/d/msgid/bvparishat/CA%2Bb5anKojQhAmR%2BFwCwZAnLg0aqetJO9eGZqmxTz4jvu-JD-dA%40mail.gmail.com?utm_medium=email&utm_source=footer>
> .
 
--
Veeranarayana N.K. Pandurangi
Dean, Faculty of Vedanta,
Karnakata Samskrita University,
Pampa Mahakavi Road,
Chamarajpet, Bengaluru.
 
 
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा
पापमवाप्स्यसि।।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः। निराशीर्निर्ममो भूत्वा युध्यस्व
विगतज्वरः।। (भ.गी.)
 
http://www.ksu.ac.in
http://www.ksu.ac.in/en/dr-veeranarayana-n-k-pandurangi/
<https://groups.google.com/forum/?hl=en&fromgroups#!forum/bvparishat>
https://groups.google.com/forum/?hl=en&fromgroups#!forum/bvparishat
Narenthiran R <narent...@ifpindia.org>: Dec 04 12:09PM +0530

Dear All,
 
Please see attachment contains back volumes contents pages of "S.V.
University Oriental Journal", Tirupati. Vols. 43 - 44 (2000 - 2001)
 
Thanks
 
--
 
*Dr. R. Narenthiran *
http://www.ifpindia.org/narenthiran-r
Librarian
French Institute of Pondicherry
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Nagaraj Paturi <nagara...@gmail.com>: Dec 04 11:23AM +0530

Dear Sri Rishi Goswami-ji,
 
1. One important observation I have with regard to this is that these
gatavaan type forms have become frequent, almost regular replacements for
agacchat type forms in Samskrita Bharati Sanskrit.
 
2. The convenience in this, I think, is that in stead of
person-number-gender criteria for the agacchat type forms, gatavaan type
forms number-gender criteria only. There is a common -kta form such as
gata- in all the forms such as gatavaan, gatavatee etc. Learning and
remembering becomes easier than the entire table of agacchat type forms.
 
3. Coming to your question, the kridanta forms of this kind shift the
focus/emphasis from the verb to the noun; kta , unambiguously to the karma
kaaraka and ktavat ambibuously to katr and karmakaarakas.
 
4. Your question seems to be around the ambiguity in ktavat forms.

 
> To view this discussion on the web visit

> .
 
--
Nagaraj Paturi
 
Hyderabad, Telangana, INDIA.
 
 
Director, Inter-Gurukula-University Centre , Indic Academy
BoS, MIT School of Vedic Sciences, Pune, Maharashtra
BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala
BoS Veda Vijnana Gurukula, Bengaluru.
Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru
Former Senior Professor of Cultural Studies,
FLAME School of Communication and FLAME School of Liberal Education,
Hyderabad, Telangana, INDIA.
Nagaraj Paturi <nagara...@gmail.com>: Dec 04 10:57AM +0530

He is a very good singer with very good voice culture. Sings Odia folk
songs himself while talking about /quoting them.
 
Yes, we will groom him and treasure him.
 
Looking at these youngsters gives us an assurance for the future of our
country and our culture.
 
> https://groups.google.com/d/msgid/bvparishat/CALw-kjWNeyt4tKFCDSh0Dxq9pXYjex2gAQgZKazrCmT%2BaopsnQ%40mail.gmail.com
> <https://groups.google.com/d/msgid/bvparishat/CALw-kjWNeyt4tKFCDSh0Dxq9pXYjex2gAQgZKazrCmT%2BaopsnQ%40mail.gmail.com?utm_medium=email&utm_source=footer>

> .
 
--
Nagaraj Paturi
 
Hyderabad, Telangana, INDIA.
 
 
Director, Inter-Gurukula-University Centre , Indic Academy
BoS, MIT School of Vedic Sciences, Pune, Maharashtra
BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala
BoS Veda Vijnana Gurukula, Bengaluru.
Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru
Former Senior Professor of Cultural Studies,
FLAME School of Communication and FLAME School of Liberal Education,
Hyderabad, Telangana, INDIA.
Nagaraj Paturi <nagara...@gmail.com>: Dec 04 09:51AM +0530

> .
 
--
Nagaraj Paturi
 
Hyderabad, Telangana, INDIA.
 
 
Director, Inter-Gurukula-University Centre , Indic Academy
BoS, MIT School of Vedic Sciences, Pune, Maharashtra
BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala
BoS Veda Vijnana Gurukula, Bengaluru.
Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru
Former Senior Professor of Cultural Studies,
FLAME School of Communication and FLAME School of Liberal Education,
(Pune, Maharashtra, INDIA )
shankara <shanka...@yahoo.com>: Dec 04 04:23AM

Namaste,
Some of the works of Ramarayakavi have been published by Chinmaya International Foundation.

I guess you would have already seen the Sanskrit works of Ramarayakavi available at archive.org.
 
regards
shankara
 
On Wednesday, 4 December, 2019, 1:56:44 am IST, Niranjan Saha <shri...@gmail.com> wrote:

Dear colleagues,
Could you please provide me with some material--both in the original and secondary sources-- on Ramaraya Kavi. I need to prepare an entry for Bloomsbury Encyclopedia in Indian Philosophy. I only have his Siddhantasindhu and a damaged copy of Sankara-asankara Vimarsha  
 
With regards,Niranjan Saha

 
 
Publications:
https://ismdhanbad.academia.edu/NiranjanSaha
 
 
 
 
 
 
 
 
 
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Himanshu Pota <himans...@gmail.com>: Dec 03 04:23PM -0800

Instead of downloading miktex in the first instance it might be better to
use overleaf.com.
 
Please give instructions for using with overleaf and that will mean that
most of us can use it directly as we use any word processor.
 
Thanks..
 
 
 
On Tuesday, 3 December 2019 18:42:46 UTC+11, Krishnaprasad G wrote:
Mohana Rao <jkm...@gmail.com>: Dec 03 08:16PM -0500

Nice article. For those who are interested in vyAsarAya's guru SrIpAdarAya,
here is a long essay on him in Telugu -
 
https://eemaata.com/em/issues/201109/1833.html?allinonepage=1
 
J K Mohana Rao
 
 
 
On Wed, Jul 31, 2019 at 12:28 AM Nagaraj Paturi <nagara...@gmail.com>
wrote:
 
Sudhakar Kabra <sudhak...@yahoo.com>: Dec 03 10:36PM

A very commendable site.Thank you for sharing.
Sudhakar Kabra On Monday, December 2, 2019, 11:04:29 PM GMT+5:30, श्रीमल्ललितालालितः <lalitaa...@lalitaalaalitah.com> wrote:

We have implemented a script(aksharamukha from Virtual Vinodh), which can display Sanskrit text in multiple scripts.Although my website doesn't have much to read, the other site which I manage(website of Late P R Ramamurthy Ji) has big number of texts available. The availability of those texts in multiple scripts may help people read them easily.Here is the URL: http://stotram.lalitaalaalitah.com

 
 
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