Re: Sanskrit Humour

[V Subrahmanian]

Namaste.

Sanskrit literature must be having its own share of humour.    Is there any book or website where one gets to read jokes/humourous episodes in Sanskrit?  

Regards,

subrahmanian.v   

[Hnbhat B.R.]

I think there is no separate division of literature dedicated to the collection of jokes to cut on any occasion. But one can compile from the vast literature used in different occasions. 

For example, "मडमडायिता गौः" in उत्तररामचरित suggests the killing of the cow when a guest is at the heritage and the pupils are happy there will be "anadhyayana" day for them to enjoy. 

So there are many plays under the ten divisions of रूपक-s like भाण and प्रहसन etc. amplifying with humourous episodes contributing to their अङ्गिरस. though in all the plays विदूषक is always present with his jokes entertaining the hero as a companion.  This is the venue of हासरस predominant in the Sanskrit Literature though there are certain works. One of them is by Kshemendra -  नर्ममाला a sort of blue literature in Sanskrit with humorous episodes.

The popular प्रहसन of Mahendravarma is मत्तविलासप्रहसन an ancient play. and शृङ्गरभाण of Bhattabana. 

The maxim 

न हि भिक्षुकाः सन्तीति स्थाल्यो नाधिश्रीयन्ते! न हि मृगाः सन्तीति शालयो नोप्यन्ते!

Evidently make fun of precautionary measure anticipating possible danger. It cannot be that no body refrains from cooking, fearing the beggars would come nor no body do not sow paddy fearing the animals would eat them. Only when the beggars come or the animals come, one can chase away them. But it is a foolish thing to refrain from cooking or sowing seeds for fear of them. 

Though तुन्द्रिलमैथुनन्यायः, अर्धजरतीयन्यायः also well have their own contribution to humorous sense they are accepted as Nyaya-s for their face value. 

--
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

[V Subrahmanian]

Thank you Sir for the reply along with valuable  pointers.  I shall make a few observations in the sequel:

2012/2/6 Hnbhat B.R. <hnbh...@gmail.com>

For example, "मडमडायिता गौः" in उत्तररामचरित suggests the killing of the cow when a guest is at the heritage and the pupils are happy there will be "anadhyayana" day for them to enjoy. 

Does this show that killing of cow for food was permitted, even in 'Ashrama-s'?  

The popular प्रहसन of Mahendravarma is मत्तविलासप्रहसन an ancient play. 

Here is a verse from the above work as I heard rendered by a few eminent scholars of Advaita Vedanta:

’मत्तविलासप्रहसनम्’ -

वेदान्तेभ्यो गृहीत्वार्थान् यो महाभारतादपि ।
विप्राणां मिषतामेव कृतवान् कोशसञ्चयम् ॥ 

Mahendravarman in his work 'mattavilAsaprahasanam' says this about the coming into being of the Buddhistic system:

//Taking material from the UpaniShads and also from the MahAbhArata (which includes the BhagavadgItA), Buddha, even as the brAhmaNa-s (vaidika-s) were wide awake, accomplished a great fortune - literally filled up his coffers - (of establishing a vibrant system).//  

The maxim 

न हि भिक्षुकाः सन्तीति स्थाल्यो नाधिश्रीयन्ते! न हि मृगाः सन्तीति शालयो नोप्यन्ते!

Evidently make fun of precautionary measure anticipating possible danger. It cannot be that no body refrains from cooking, fearing the beggars would come nor no body do not sow paddy fearing the animals would eat them. Only when the beggars come or the animals come, one can chase away them. But it is a foolish thing to refrain from cooking or sowing seeds for fear of them. 

Sri Vidyaranya Swamin makes use of the above maxim in his Jivan mukti viveka. 

Though तुन्द्रिलमैथुनन्यायः, अर्धजरतीयन्यायः also well have their own contribution to humorous sense they are accepted as Nyaya-s for their face value. 

Very true.  I have heard about a humourous verse in Sanskrit, the meaning of which is:

The teeth chide the tongue:  You have the practice of uttering vile things and retreating to the safety of the inner quarters.  It is we who have to face the wrath of men who vengefully retort: 'I shall dislodge your teeth'.  

I would like to read this verse.    I think the 'kali viDambanam' of NilakanTha Dikshita too contains verses filled with humour. 

Regards,

subrahmanian.v

-- 

[Hnbhat B.R.]

2012/2/6 V Subrahmanian <v.subra...@gmail.com>

Thank you Sir for the reply along with valuable  pointers.  I shall make a few observations in the sequel:

2012/2/6 Hnbhat B.R. <hnbh...@gmail.com>

For example, "मडमडायिता गौः" in उत्तररामचरित suggests the killing of the cow when a guest is at the heritage and the pupils are happy there will be "anadhyayana" day for them to enjoy. 

Does this show that killing of cow for food was permitted, even in 'Ashrama-s'?  

This is a view presented by Bhavabhuti in his Uttararamacarita and the commentators commentators explain it by quoting समांसो मधुपर्कः - and the scene continue to the question of Janaka who optionally had abandoned the eating of meat. and the point is discussed passingly in the scene.

And the same is immediately taken up by Murari, also in his line:

तत्तादृक्तृणपूलकोपनयनक्लेशाच्चिरद्वेषिभिः

मेध्या वत्सतरी विहस्य वटुभिः सोल्लुण्ठमालभ्यते॥

The two year old calf is butchered (for the guests) by the pupils in the Ashrama of विश्वामित्र and they take revenge the difficult that they suffered by bringing large stacks of grass for feeding the cow.

The commentator quotes smRti for this also:

वत्सतरीमारणं चातिथावागते विहितमेव -

"महोक्षं वा वत्सतरीं वा दद्यादतिथये गृही।" इति स्मृतेः। रुचिपत्युपाध्यायः।

This point had been discussed long ago in this forum for some length: 33 posts on vegetarianism in ancient time:

https://groups.google.com/forum/?hl=en&fromgroups#!searchin/bvparishat/butchering$20of$20cows/bvparishat/sCg5ZqnBi0M/3QfV9kIU5OgJ

 

With regards

[Hnbhat B.R.]

For the conversation of the two pupils in the Ashrama of Valmiki on the visit of Vasishtha and Janaka See  Act IV Vishkambhaka just between verses 1 and 2 of Uttararamacarita.

which continues the discussion.

And the same is immediately taken up by Murari, also in his line:

तत्तादृक्तृणपूलकोपनयनक्लेशाच्चिरद्वेषिभिः

मेध्या वत्सतरी विहस्य वटुभिः सोल्लुण्ठमालभ्यते॥

The two year old calf is butchered (for the guests) by the pupils in the Ashrama of विश्वामित्र and they take revenge the difficult that they suffered by bringing large stacks of grass for feeding the cow.

The commentator quotes smRti for this also:

वत्सतरीमारणं चातिथावागते विहितमेव -

"महोक्षं वा वत्सतरीं वा दद्यादतिथये गृही।" इति स्मृतेः। रुचिपत्युपाध्यायः।

The above is the picture of the description of आश्रम of विश्वामित्र  by  राम in २.१४ of अनर्घराघव of Murari.   

[Hnbhat B.R.]

The custom is again confirmed by Rajashekhara in his Balaramayana:

महोक्षो वा महाजो वा

श्रोत्रियाय विशस्यते। (1.38)

as put by शतानन्द the पुरोहित for Janaka considering Ravana the guest as श्रोत्रिय for Janaka.

[Hemant Rajopadhye]

नमस्ते!

One may refer to an excellent sattiric poem penned by Dr. S. K. Arjunwadkar alias कण्टकार्जुन.
His 'कण्टकाजलिः'  is an excellent book to enjoy Sanskrit Humour and satire.

Thanks.

2012/2/6 V Subrahmanian <v.subra...@gmail.com>

--
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--
Regards,

Hemant Rajopadhye.
Ph.D. Student, 

Seminar für Indologie und Tibetologie,
Georg-August-Universität,  
Göttingen, 37073,
Germany.    

E-mail: rajopadh...@gmail.com

           hemant.r...@stud.uni-goettingen.de

[V Subrahmanian]

Thanks for the various references and the link to the old discussion.  This topic is a sensitive one and best avoided at the earliest stage.  

subrahmanian.v  

2012/2/6 Hnbhat B.R. <hnbh...@gmail.com>

[Shrivathsa B]

hariH OM,

   What I have read in a book "a review of beef in medieval India"
http://www.panjabdigilib.org/webuser/searches/displayPage.jsp?ID=2931&page=1&CategoryID=1&Searched=
is that the calf or the ox was given away to the shrotriya and the explanation that the calf / ox was butchered is not acceptable mainly because:

1. Arghya, pAdya, Achamana, madhuparka all happen one after another in quick succession, hence not permitting the fancy of a calf being killed, its meat being mixed into a milk preparation etc. etc. Hence giving away of a cow (to do which is much quicker) appears logical.
2. There is no evidence in any of the top restaurants (as surveyed by the authors of the abovesaid book "a review of beef in medieval India") of a sweet preparation being made out of meat. Hence the explanation of meat being mixed into a sweet, milk based preparation is again untenable.
   

   There are many more explanations given in the book.

svasti,
              JAYA BHAVAANII BHAARATII,
                                                                shrivathsa.

2012/2/6 Hnbhat B.R. <hnbh...@gmail.com>

[Dr. Yadu Moharir]

Namaste Subrahmanian:

I have book by Prof. Suresh Valimbe, in Marathi "sa.maskR^ita subhaaShitaatiila vinoda" year published 2001.

He has explained 208 entries in an interesting manner.

Dr. Yadu

---

From: V Subrahmanian <v.subra...@gmail.com>
To: bvpar...@googlegroups.com
Sent: Sunday, February 5, 2012 10:27 PM
Subject: {भारतीयविद्वत्परिषत्} Re: Sanskrit Humour

[Sivasenani Nori]

In the English-speaking world (including India where it is applicable), it is a criticism - a very damaging one, I might add - when somebody is accused as not having a 'sense of humour'. 

I found the situation in Sanskrit-dominated world to be different. Humour is seen as a vikaara of Sri~Ngaara, and not befitting of a dheera-naayaka. Some observations like that of the naayaka in 'chalaapaangaam drishTim..." etc. [1] might pass off as appropriate self-deprecation, with a touch of subtle humour in English literature, but not so in Sanskrit. In short, humour does not get the same place of honour as in English literature. Most situations which give rise to humour - such as anga vaikalyam and troubles of a person - are not supposed to be a cause of joy. Technically, they ought to be para.peeDanam, the cause of paapam and enjoyment from such situations has to be seen as a lower form of enjoyment.

One recollects Yogasutra वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम् ॥2.34॥ Though there is no direct linkage with ahimsaa in our present discussion, the point about 'approval of himsaa' also being seen as an obstacle in the practice of ahimsaa, shows how trouble for others is not a valid cause of joy or mirth in the Sanskrit-speaking world.

In the form of Vidushaka we do have enough humour, but it has to be seen as a lesser form of entertainment. The highest form is that joy which comes Sringara, Karuna, Vira etc. Many aalankaarikas hold Sringara as the highest rasa, sometimes the only one. Anandavardhana gives vipralambha Sringaara and Karuna a very high place, whereas Bhavabhuti holds Karuna to be the only rasa.

Regards

N. Siva Senani

[1] This is from the first act of the play, Abhij~naanaSaakuntalam. King Dushyanta in this verse comments that a honey-bee is more successful than him the king, as the bee gets to a) catch the complete attention of Sakuntala, b) whisper like a close friend in her ear, and c) taste the nectar of her lower lip.

2012/2/6 V Subrahmanian <v.subra...@gmail.com>

--

[Leela]

There are very many.first read mricchakatikam  which has all shades of humour.

Leela s.r.

Sent from my iPad

--

[narayanan er]

There is saying in the Rgvada commentary of Sayana too, quoting from Yaska's Nirukta:
नैष स्थाणोरपराधो यदेनमन्धो न पश्यतीति। पुरुषापराधः स भवति। Meaning: If a blind man cannot see a pillar then it is not the pillar's fault, rather that of the man.

Regards,
Narayanan

2012/2/6 V Subrahmanian <v.subra...@gmail.com>

Namaste.

Sanskrit literature must be having its own share of humour.    Is there any book or website where one gets to read jokes/humourous episodes in Sanskrit?  

Regards,

subrahmanian.v   

--
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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[Ganesh R]

Many scholars are already in tune with the topic. Hence my humble  input may be rather tiny:-) In spite of this being marveled by the richness of humor in Sanskrit literature  am just citing few books/articles here:
1.Comic element in Sanskrit by Dr. V. Raghavan
2.arvaacheen samskrita saahitya by S.B. Varnekar ( this is a Marathi book and I my be wrong in giving the exact title of this as too long ago I had read it)
3.aadhunika Samskrita saahityadalli haasya (a long  article in Kannada penned by my self )
4 Samskrita saahityadalli haasya by  Gargeshwari Venkatasubaiah
There are many other articles/booklets in English, Kannada, Hindi and Telugu  as well.
5. Prahasana in Sanskrit Literature by S. Ramaratnam.
6. BhaaNa-vaaGmayacaritam by K.V.Ramakrishnamaachaarya (in Sanskrit) (Dr. S.S. Janaki also has done a study o this topic and am not aware whether tat is published or not)
Apart from these, many many original works are available. A few significant are:
bhavadajjukiyam, latakamelakam, aagamadambaram, haasyaarnavam, somavalli yogaanandam, caturbhaaNi (the best edition of V.S.Agravala and Motichandra are unforgettable), kuttaanimatam (especially the commentory of Tansukharam Manasukharam Tripathi is wonderful), samayamaarukaa, deshopadesham, darpadalanam, kalaavilaasaH, many plays of mahaligasaastry of Tamilnaadu (like kaundinyaprahasanam, srngaaranaaradiyam)sunakashatakam and vaidyopahaasakalikaa of R. Shankar, srngaarayaanam, asmatcampU, and gaalishatakam of Areyyar Sri Ramasharma, many dutakaavyams like the kaakadutam, moghadUtam, sunakadutam and the like, many works of S. Jagannaatha ( incidentally  he is the author of Moghadutam. his  another work alamkaarapankiyam and the recent satirical play on resurrection of Sanskrit)........thus the list is end less...if the author is interested to contact me over phone, i can give much more information as it is too long to type:-)

regards

2012/2/7 narayanan er <drerna...@yahoo.com>

[V Subrahmanian]

Thanks Sri Ganesh and many others who contributed richly to this thread.  I shall make efforts to procure some of the works cited herein.

subrahmanian.v 

2012/2/7 Ganesh R <avadhan...@gmail.com>

[Prabhakar C L]

sanskrit prahasa literature might interest you.  visit that in google. ==================================================================== Dr. C. L. Prabhakar Director, Vedaadhyayanana Kendra, Bangalore - 78 President, World Association for Vedic Studies (WAVES), USA, India Branch, Bangalore Chapter Professor of Vedas, Hindu University of America, Orlando, FL India Ph No: 91-80-26592489 US Ph No: (614)717-6728 email: clpra...@yahoo.com website: http://nvak.tripod.com ******************************************************************** "Oh Agni, give us strength to fight all our misdoings and lead us in the righteous path. We offer you salutations". -RgVeda ==================================================================== --- On Mon, 2/6/12, Leela <bharat...@yahoo.co.in> wrote:

[Sharadatanaya]

Please refer History of Sanskrit literature by Krishnamachariar
Page number 699
Paragraph 786

Sharadatanaya

On Feb 7, 4:26 pm, Prabhakar C L <clprabha...@yahoo.com> wrote:
> sanskrit prahasa literature might interest you. visit that in google.
>
> ====================================================================
>
> Dr. C. L. Prabhakar
>
> Director, Vedaadhyayanana Kendra, Bangalore - 78
>
> President, World Association for Vedic Studies (WAVES), USA,
>
> India Branch, Bangalore Chapter
>
> Professor of Vedas, Hindu University of America, Orlando, FL
>
> India Ph No: 91-80-26592489
>
>    US Ph No: (614)717-6728
>

> email: clprabha...@yahoo.com

>
> website:http://nvak.tripod.com
>
> ********************************************************************
>
> "Oh Agni, give us strength to fight all our misdoings and lead us in
>
> the righteous path. We offer you salutations".
>
> -RgVeda
>
> ====================================================================
>

> --- On Mon, 2/6/12, Leela <bharati_tr...@yahoo.co.in> wrote:

>
> From: Leela <bharati_tr...@yahoo.co.in>
> Subject: Re: {भारतीयविद्वत्परिषत्} Re: Sanskrit Humour
> To: "bvpar...@googlegroups.com" <bvpar...@googlegroups.com>
> Date: Monday, February 6, 2012, 9:58 AM
>

> There are very many.first read mricchakatikam  which has all shades of humour.Leela s.r.
>
> Sent from my iPad

[Usha Rani]

Namaste.

These links might interest you. (But could not find a full fledged book on the subject).

Humour in Skt-

These are in English- but related to Sanskrit.

http://sanskrit.safire.com/Humor.html

 

Here there are jokes explained along with original Sanskrit Slokas-

http://www.tamilbrahmins.com/jokes-humor/3592-samskrta-hasyam-sanskrit-humour.html

-vineeta

Usha

[V Subrahmanian]

Thanks for the links.  The second one is quite interesting.  It shows how versatile the authors have been and how Sanskrit gives itself to versatility.  

subrahmanian.v

2012/2/7 Usha Rani <usha_s...@yahoo.co.in>

[Hnbhat B.R.]

2012/2/7 V Subrahmanian <v.subra...@gmail.com>

Thanks for the links.  The second one is quite interesting.  It shows how versatile the authors have been and how Sanskrit gives itself to versatility.  

subrahmanian.v

Yes indeed. I am sorry I forgot a small collection in SubhashitaRatnagaraBhandagara of Kashinatha. I am herewith enclosing the related two pages from it verses dealing with Hasyarasa. It contatins 58 verses from different writers.

 

[Hnbhat B.R.]

Yes indeed. I am sorry I forgot a small collection in SubhashitaRatnagaraBhandagara of Kashinatha. I am herewith enclosing the related two pages from it verses dealing with Hasyarasa. It contatins some 56 verses from different writers.

 

Sorry I clicked send before I attached the file. Here it is resubmitted with the attachment.  

Some or all might have been cited in the site provided by Usha. I have not checked.

[V Subrahmanian]

Thanks for that collection.  I am enjoying reading them.  This one is quite humorous indeed where even Gods become the subject of innocent humor:

असारे खलु संसारे सारं श्वशुरमन्दिरम् ।

हरो हिमालये शेते हरिः शेते महादधौ ॥

And this one from another source:

http://sanskritcentral.com/aggregator/sources/17

सदा वक्रस्सदारुष्टो सदापूजामपेक्षते ।
कन्याराशिस्थितो नित्यं जामाता दशमो ग्रहः ॥

Here is real commonsense nicely told:

इदमेव हि पाण्डित्यं चातुर्यमिदमेव हि ।
इदमेव सुबुद्धित्वमायादल्पतरो व्ययः ॥

I once again thank those who responded with a lot of references that could really help many members here.  We shall move on to other topics. 

Regards,

subrahmanian.v

2012/2/8 Hnbhat B.R. <hnbh...@gmail.com>

Yes indeed. I am sorry I forgot a small collection in SubhashitaRatnagaraBhandagara of Kashinatha. I am herewith enclosing the related two pages from it verses dealing with Hasyarasa. It contatins some 56 verses from different writers.

 

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

-- 

[R. Narayana iyengar]

There are different shades of humour, some subtle some not so, bordering on the crude. But all this depends on the taste of the 'Rasika'. Invariably "aalamkaarika" statements in Mhaakaavyaas are uniformly enjoyable. By 'humour'  at present many would think about PG Wodehouse, TP Kailasam and similar authors. As I understand such 'prahasana' works are not many in Sanskrit. May be they will arise in future. But my perception is, Sanskrit people were never devoid of humour. Even in the Rigveda 5th Mandala croaking of  frogs at the onset of the rainy season is compared humourously with students repeating mantras.

 

I recollect a funny incident from my Pathashala days more than 50 years ago. In the Kaavya class we had to identify each and every word by its linga, vachana, vibhakti etc. That the word 'manas' is always in Neuter was very humourously taught:

 

नपुंसकमिति ज्ञात्वा प्रियायै प्रेषितं मनः ॥

तत्तुतत्रैव रमते हताः पाणिनिना वयं ॥

 

Someone asked what about 'manas' of ladies ! The Aachaarya said substitute प्रियाय   at the right  place!

 

RN Iyengar

---------- Forwarded message ----------
From: V Subrahmanian <v.subrahman...@gmail.com>
Date: Feb 7, 10:24 pm
Subject: {भारतीयविद्वत्परिषत्} Re: Sanskrit Humour
To: भारतीयविद्वत्परिषत्


Thanks for the links.  The second one is quite interesting.  It shows
how
versatile the authors have been and how Sanskrit gives itself to
versatility.

subrahmanian.v

2012/2/7 Usha Rani <usha_sanka...@yahoo.co.in>

> Namaste.
> These links might interest you. (But could not find a full fledged book on
> the subject).
> Humour in Skt-
> These are in English- but related to Sanskrit.
>http://sanskrit.safire.com/Humor.html

> Here there are jokes explained along with original Sanskrit Slokas-
>http://www.t
> amilbrahmins.com/jokes-humor/3592-samskrta-hasyam-sanskrit-humour.html
> -vineeta
> Usha

> **

> Namaste.

> **

> Sanskrit literature must be having its own share of humour.    Is there
> any book or website where one gets to read jokes/humourous episodes in
> Sanskrit?

> **
> Regards,
> subrahmanian.v
> -- ** निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)** to subscribe
> go to the link below and put a request**
> <https://groups.google.com/group/bvparishat/subscribe>
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[Bharati Trust]

Dear All , Namaste,       Hasya or humour is one of the eight Natyarasas mentioned by Bharath Muni in his Natyashastra.  It is the most popular rasa  enjoyed  by one and all. The presence and importance of humour in life and literature was well recongnised and recorded quite early .  To get  an insight into the vareity of humour and its vivaciousness, one has to read the anecient Sanskrit play Mrichhakatikam.  All the ten types of humour mentioned in Natyashastra can be found in this celebrated play.  Shudraka,  the author of this drama has not only  immortalised the hasya talent of the anecient Indian people but he has won a unquie nitche for himself among the humours playwrights of the world.     Bhasa, another ancient dramatist anterior to Kalidasa, is known for his wit and  humour in his fourteen plays.  "Bhaso hasah" is the tribute paid to him by a critic.  All the fourteen plays have very witty and humours situations.  The Vidhushaka chatacters he has created are loveable persons full of  fun and zest for life.  I had collected all such sceines in an article which was published  long back.       There are innumerable verses  found in Subhashita collections  under the hasya catageory.   A collection and explanation of  some of these verses were also published in Kannada by me.  Other dramas,  Mahakavyas and Khandakayas /short poems  also have beautiful humours verses incorporated in them.  Satire or Vidambhana is at its best in  Nilakanta Dikshita's Kalividambhana, Sabharanjana, Nilakanta Vijaychampu and other works.     All the great writers like Abhinava Gupta have used humour to enhance the significance of what they want to drive home.  for instance in his commetary on Dhvanyaloka,  in one place he says,  Devam Vikriya Uthsavamakrshit !  What a  funny situation ? ( In order to retain the exterior we sometimes sacrifice the essence). The husk gets more importance than the grain!    Though such instances can be quoted in plenty, I would like to stop here,  but before ending a glimpse of the mischieveous  God Ganapathi. Yughapat swaganda chubanalolou pitarou nirikshya Herambah Tanmukha melana kutuki swamukamapaniya payat, Dr. S.R. Leela.,MLC Former Prof. & H.O.D. Dept. of Sanskrit # 18, Legslative Home-1, Managing Trustee, Abhinaya Bharati Bengaluru. Ph.: 080-26692904, 9448092904 --- On Thu, 9/2/12, R. Narayana iyengar <narayana...@gmail.com> wrote:

[desikan desikan]

नमो महद्भ्यः। गर्दभगाने शृगालविस्मयं स्मारयन्ति।  सङ्कल्पसूर्योदय नाटके श्रीमद्वेङ्टनाथाख्य श्रीमद्वेदान्तदेशिकाः। श्रीदेशिकप्रियः --- On Thu, 9/2/12, Bharati Trust <bharat...@yahoo.co.in> wrote:

[Hnbhat B.R.]

उष्ट्राणां च गृहे लग्नं गर्दभाः शान्तिपाठकाः l 

परस्परं प्रशंसन्ति अहो रूपं अहो ध्वनिः

--

[Hnbhat B.R.]

2012/2/9 Hnbhat B.R. <hnbh...@gmail.com>

उष्ट्राणां च गृहे लग्नं गर्दभाः शान्तिपाठकाः l 

परस्परं प्रशंसन्ति अहो रूपं अहो ध्वनिः

क्षमा याचे। 

उष्ट्राणां च विवाहेषु गीतं गायन्ति गर्दभाः । ७२७६-२ 

परस्परं प्रशंसन्ति अहो रूपमहो ध्वनिः॥

इति समीचीनः पाठः। महासुभाषितसंग्रहे। पूर्वार्धमन्यथान्यथा पठन्ति -

उष्ट्राणां च विवाहेषु गर्दभाः शान्तिपाठकाः। 

इति च। बहुधा दृश्यते।

 

[Ashok Aklujkar]

On 2012-02-09, at 11:50 AM, R. Narayana iyengar wrote:

>That the word 'manas' is always in Neuter was very humourously taught:

 

नपुंसकमिति ज्ञात्वा प्रियायै प्रेषितं मनः ॥

तत्तुतत्रैव रमते हताः पाणिनिना वयं ॥ <

In the anthologies, this verse is attributed to Dharma-kiirti.

For a discussion of humour in Skt:

Siegel, Lee. 1987. Laughing matters : comic tradition in India. Chicago : University of Chicago Press. 

ashok aklujkar

[Hnbhat B.R.]

2012/2/8 V Subrahmanian <v.subra...@gmail.com>

Thanks for that collection.  I am enjoying reading them.  This one is quite humorous indeed where even Gods become the subject of innocent humor:

असारे खलु संसारे सारं श्वशुरमन्दिरम् ।

हरो हिमालये शेते हरिः शेते महादधौ ॥

And this one from another source:

http://sanskritcentral.com/aggregator/sources/17

सदा वक्रस्सदारुष्टो सदापूजामपेक्षते ।
कन्याराशिस्थितो नित्यं जामाता दशमो ग्रहः ॥

A cunning श्वशुर had taught this to his दशम ग्रह:

श्वशुरगृहनिवासः  स्वर्गतुल्यो नराणां

यदिभवति दिनानि त्रीणि वा पञ्च सप्त।

दधिमधुघृतधारा क्षीरसारप्रवाहः

 तदुपरिदिनमेकं पादरक्षाप्रयोगः।॥

How is it?

 

--

[Ram Sharma]

Kamalaa kamale shete   HaraH shete Himaalaye/   KsHiiraabdhau ca HariH shete     manye matkuNashaNkayaa//       (matkuNa=bug)      2) BiDaujaaH puraa pRsHTavaan PadmayoniM   Dharitriitale saarabhuutaM kim asti/  Caturbhir mukair uttaraM tena dattaM  TamaalaM tamaalaM tamaalaM tamaalam//                  ime na madiiye    Ram Karan Sharma --- On Thu, 2/9/12, Hnbhat B.R. <hnbh...@gmail.com> wrote:

From: Hnbhat B.R. <hnbh...@gmail.com> Subject: Re: {भारतीयविद्वत्परिषत्} Re: Sanskrit Humour To: bvpar...@googlegroups.com

[sadasivamurty rani]

संस्कृतभाषायां "ह्युमर् " विषये वर्तमानचर्चा रम्या हृद्या च वर्तते। इत: पूर्वमेव विद्वज्जनै: कैश्चिदुक्तरीत्या अस्माकं संस्कृतसाहित्ये हास्यस्य कीदृशं स्थानमस्ति इति सर्वलोकविदितविषय:। सत्सु सहस्रश: मानवजीवनं प्रभावयत्सु भावेषु केवलं अष्टौ अथवा नव एव शृंगारादय: रस शब्दव्यपदेशभाज: सन्ति। तेषु मुने: भरतादारभ्य जगन्नाथपर्यन्तं तदनन्तरवर्तिभिरपि महद्भि: शृंगारस्यानन्तरस्थानं दत्तं हास्याय एव। हास्ये उत्तममध्यमाधमप्रकृतिभेदमनुसृत्यकृतावान्तरभेदानां वैशिष्ट्यं सर्वे जानन्ति एव। तथैव कैशिकीवृत्यंगभूतानां नर्मप्रभेदानां मध्ये हास्यनर्मप्राशस्त्यमपि सर्वविदितविषय एव। पाश्चात्यदेशेषु इतोऽपि अस्माकं भारतीयरसस्म्प्रदायतुल्यसम्प्रदाय एव नास्तीति वक्तुं नास्त्यतिशयोक्ति:। तेषं कवित्वं भावप्रधानमेव न तु रसप्रधानम्। तत्रापि तेषां रूपकादिगतं हास्यं अधिकतया वाक़्चेष्टाविकारजमेव। सद्योहाससमुत्प्रेरकम्। चिरचर्वणॊचितं न भवति। परन्तु अस्माकं साहित्ये रस: मूर्धन्यभूतोऽस्ति। तत्र हास्यस्य तादृशमेव दिव्यं स्थानम् वर्तते। अस्माकं हास्यं न तु केवलं वाक्चेष्टाविकारजं परन्तु भावप्रेरकं चमत्कारसमन्वितं, अतिललितं, सुकुमारतरं, हृद्यं, धीरं, रमणीयं च। अत्यन्तमुदात्तहास्यमपि वयमस्माकं साहित्ये द्रष्टुं शक्नुम:। श्रीकृष्णलीलातरंगिण्यादिषु श्रीकृष्णबाललीलाविशेष: सर्वलोकप्रिया: एव। तथैव दशसु प्रधानरूपकप्रभेदेषु "प्रहसन" मिति प्रभेद: हास्यरसप्रधान एव इति सुज्ञातविषय एव किल। अन्ते श्लोकद्वयं चर्चाधारायां योजयितुमिच्छामि विदुषां मोदाय। एते श्लोका: प्रसिद्धा: एव तथापि - द्राक्षाम्लानमुखी जाता शर्कराचाश्मतां गता। सुभाषितरसं दृष्ट्वा सुधा भीता दिवं गता॥ १॥ किं वाससा तत्र विचायरणीयं? वास: प्रधानं खलु योग्यताया:। पीताम्बरं वीक्ष्य ददौ स्वकन्यां चर्माम्बरं वीक्ष्य विषं समुद्र:॥ २॥ एका भार्या प्रकृतिरचला चंचला सा द्वितीया पुत्रोऽनंग: त्रिभुवनजयी मन्मथो दुर्निवार:। शेषश्शय्या जलधिशयनं वाहनं पन्नगारि: स्मारं स्मारं स्वगृहचरितं दारुभूतो मुरारि:॥३॥ एतादृशमनोरंजकश्लोका: सह्स्रश: विद्वज्जनमुखवेश्मनि नृत्यन्त्येव किल। श्रीमद्भग्वद्गीतागतस्य कस्यचित़् श्लोकस्य मया कृतमनुकरणश्लोकं आधुनिकशिक्षाविषयकं एकमत्र योजयामि विदुषां मोदाय। प्राप्तो मोह: स्मृतिर्नष्टा त्वत्प्रभावात् (त्वत्प्रबोधात्) मया गुरो! गतोऽस्मि स्थितसन्देह: किं करिष्ये पुनर्वद!! एवंविधानुक्रणश्लोका: अपि हास्योत्प्रेरका: नैकैर्विद्वद्वरै: पूर्वविरचिता: सन्त्येव। अत: संस्कृतसाहित्यगतं हास्यम् सततसर्वजनाननदकारकमेवेति सर्वज्ञातविषयमेव पुन: स्मारयन् विरमामि। बुधजनविधेय: राणि सदाशिवमूर्ति: Dr. Rani Sadasiva Murty

--- On Thu, 9/2/12, Hnbhat B.R. <hnbh...@gmail.com> wrote:

From: Hnbhat B.R. <hnbh...@gmail.com> Subject: Re: {भारतीयविद्वत्परिषत्} Re: Sanskrit Humour To: bvpar...@googlegroups.com

[V Subrahmanian]

2012/2/9 Hnbhat B.R. <hnbh...@gmail.com>

A cunning श्वशुर had taught this to his दशम ग्रह:

श्वशुरगृहनिवासः  स्वर्गतुल्यो नराणां

यदिभवति दिनानि त्रीणि वा पञ्च सप्त।

दधिमधुघृतधारा क्षीरसारप्रवाहः

 तदुपरिदिनमेकं पादरक्षाप्रयोगः।॥

How is it?

 

Very nice.  It is said: 'Fish and guests stink after three days.'    

subrahmanian.v 

 

--

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

--

[Hnbhat B.R.]

A beautiful imagination of a poet conceiving the absence of Ishvara, the after effects described:

 ३०४२-१ अर्धं दानववैरिणा गिरिजयाप्यर्धं शिवस्याहृतं देवेत्थं जगतीतले पुरहराभावे समुन्मीलति  ।

३०४२-२ गङ्गा सागरमम्बरं शशिकला नागाधिपः क्ष्मातलं सर्वज्ञत्वमधीश्वरत्वमगमत्त्वां मां तु भिक्षाटनं  । ।

Quoted in Kuvalayananda as example for व्याजनिन्दा, and collected in Mahasubhashitasangaraha also. The humour lies in conception of the absence of Hara, everything belonging to him  being seized by passers by.

[Ashok Aklujkar]

On 2012-02-09, at 11:30 PM, Hnbhat B.R. wrote:
A cunning श्वशुर had taught this to his दशम ग्रह:
श्वशुरगृहनिवासः  स्वर्गतुल्यो नराणां
यदिभवति दिनानि त्रीणि वा पञ्च सप्त।
दधिमधुघृतधारा क्षीरसारप्रवाहः
तदुपरिदिनमेकं पादरक्षाप्रयोगः।॥
How is it?

---
By the last sentence, I suppose you mean 'how the verse is to be understood,' not 'whether the verse is charming or not'.

I take the verse as teaching that a son-in-law should not overstay his welcome in the house of the father-in-law. Three days, five days, at the most seven days is okay. Enriching and sweet foot items (curds, honey, ghee, butter) will be served incessantly (pravaaha) and the son-in-law will be pampered in the house of the father-in-law. Even one day beyond the specified limit may lead to the use of a chappal (slapping) or  shoe (kicking out) -- a stark reversal of the earlier treatment.

In printing, there should be a space between yadi and bhavati and tad-upari and dinam. The space between -dhaaraa and k.siira- should be removed.

The verse seems to be a relatively recent composition, 19th or 20th century.

a.a.

ashok aklujkar

[Hnbhat B.R.]

Dear Professor Aklujkar,

Thanks for the comments and corrections suggested.

With regards

[Ashok Aklujkar]

Pl correct "foot" to "food" in the phrase "sweet foot items" occurring in my last email on the 'Sanskrit Humour" thread. When I typed this word, I must have been thinking of "kicking out" which occurs later in the email.

a.a.

[S P Narang]

In Panjab at the time of marriage there is a folk song which means: I am very happy  that the guests have arrived. But when the marriage ceremony is over, the householder says: give me the rod to push away the guests. Moreover, a son-in-law at the house of father-in-law is just like a dog like so many other relations at various places. regd. spnarang --- On Fri, 2/10/12, Ashok Aklujkar <ashok.a...@gmail.com> wrote:

From: Ashok Aklujkar <ashok.a...@gmail.com> Subject: Re: {भारतीयविद्वत्परिषत्} Re: Sanskrit Humour To: bvpar...@googlegroups.com

[Ramanujan P]

‘क्षमा याचे’ इति प्रयोगे विवक्षायाः स्पष्टीकरणम् इच्छामि भोः ।

रामानुजः

 

From: bvpar...@googlegroups.com [mailto:bvpar...@googlegroups.com] On Behalf Of Hnbhat B.R.
Sent: Thursday, February 09, 2012 4:35 PM
To: bvpar...@googlegroups.com
Subject: Re: {भारतीयविद्वत्परिषत्} Re: Sanskrit Humour

 

 

2012/2/9 Hnbhat B.R. <hnbh...@gmail.com>

--

निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
to subscribe go to the link below and put a request
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[Hnbhat B.R.]

2012/2/13 Ramanujan P <ra...@cdac.in>

‘क्षमा याचे’ इति प्रयोगे विवक्षायाः स्पष्टीकरणम् इच्छामि भोः ।

रामानुजः

कीदृशी अस्पष्टता इति सूचितं चेत् तादृशं स्पष्टीकरणं दास्यते।

-- 

[Ramanujan P]

मान्याः

याच् धात्वर्थस्य कर्मत्वेन विवक्षिता क्षमा चेत् द्वितीया अपेक्षिता वेति जिज्ञासा ।

अन्यथा क्षमाः इति बहुवचनं वा इत्यपि ।

 

रामानुजः

From: bvpar...@googlegroups.com [mailto:bvpar...@googlegroups.com] On Behalf Of Hnbhat B.R.
Sent: Monday, February 13, 2012 11:40 AM
To: bvpar...@googlegroups.com
Subject: Re: {भारतीयविद्वत्परिषत्} Re: Sanskrit Humour

 

 

2012/2/13 Ramanujan P <ra...@cdac.in>

--

निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
to subscribe go to the link below and put a request
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To unsubscribe from this group, send email to
bvparishat+...@googlegroups.com

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[Hnbhat B.R.]

2012/2/13 Hnbhat B.R. <hnbh...@gmail.com>

2012/2/13 Ramanujan P <ra...@cdac.in>

‘क्षमा याचे’ इति प्रयोगे विवक्षायाः स्पष्टीकरणम् इच्छामि भोः ।

रामानुजः

तत्र कः सन्देहः? याच् धातुर्द्विकर्मक एव। भवतः क्षमाः याचे इत्येव अर्थात् आपद्यते इति संक्षेपेण भवतः उद्दिश्य लेखनात्  अर्थापत्त्या सिद्धे, साक्षात् कर्मण एवोपादानम्। 

क्षमाः याचे इति उद्दिष्टम्। क्षमापणानि प्रार्थ्यन्ते विवक्षा। कृतस्यापराधस्य ज्ञातस्याज्ञातस्य च विविधत्वात् बहुवचनं क्षमानाम्। भवतां विदुषां बहुत्वात् पृथक् पृथक् क्षमायाचनापेक्षया क्षमाः इति बहूनां सम्बन्धित्वेन बहुत्वमेव विवक्षितम्।

क्षमूष् सहने इत्यस्मात् भावे अङ् प्रत्यये, क्षमा-शब्दः, तितिक्षा इत्यर्थे भाववचनः। क्षमते इति पचाद्यचि भूवाचकः कर्तरि प्रत्यये क्षमाशब्दः इति भेदस्तु स्पष्ट एवेति चिन्तयामि।

मन्ये स्पष्टं जातमिति।

 

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[Ramanujan P]

धन्योऽस्मि ।

 

रामानुजः

From: bvpar...@googlegroups.com [mailto:bvpar...@googlegroups.com] On Behalf Of Hnbhat B.R.
Sent: Monday, February 13, 2012 12:05 PM
To: bvpar...@googlegroups.com
Subject: Re: {भारतीयविद्वत्परिषत्} Re: Sanskrit Humour

 

 

2012/2/13 Hnbhat B.R. <hnbh...@gmail.com>

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