Re: {भारतीयविद्वत्परिषत्} नन ्दिकेश्वरकाशिका
gira...@juno.com
---------- Original Message ----------
From: narayanan er <drerna...@yahoo.com>
To: bvpar...@googlegroups.com
Subject: {भारतीयविद्वत्परिषत्} नन्दिकेश्वरकाशिका
Date: Mon, 15 Nov 2010 15:19:05 +0530 (IST)
।। श्रीः ।।
।। नन्दिकेश्वरकाशिका ।।
नृत्तावसाने नटराजराजो ननाद ढक्कां नवपञ्चवारम् ।
उद्धर्तुकामः सनकादिसिद्धानेतद्विमर्शे शिवसूत्रजालम् ।।१।।
अत्र सर्वत्र सूत्रेषु अन्त्यवर्णचतुर्दशम् ।
धात्वर्थं समुपादिष्टं पाणिन्यादीष्टसिद्धये ।।२।।
।। अइउण् ।।१।।
अकारो ब्रह्मरूपः स्यान्निर्गुणः सर्ववस्तुषु ।
चित्कलामिं समाश्रित्य जगद्रूप उणीश्वरः ।।३।।
अकारः सर्ववर्णाग्र्यः प्रकाशः परमेश्वरः ।
आद्यमन्त्येन संयोगादहमित्येव जायते ।।४।।
सर्वं परात्मकं पूर्वं ज्ञप्तिमात्रमिदं जगत् ।
ज्ञप्तेर्बभूव पश्यन्ती मध्यमा वाक् ततः स्मृता ।।५।।
वक्त्रे विशुद्धचक्राख्ये वैखरी सा मता ततः ।
सृष्ट्याविर्भावमासाद्य मध्यमा वाक् समा मता ।।६।।
अकारं सन्निधीकृत्य जगतां कारणत्वतः ।
इकारः सर्ववर्णानां शक्तित्वात् कारणं गतम् ।।७।।
जगत् स्रष्टुमभूदिच्छा यदा ह्यासीत्तदाऽभवत् ।
कामबीजमिति प्राहुर्मुनयो वेदपारगाः ।।८।।
अकारो ज्ञप्तिमात्रं स्यादिकारश्चित्कला मता ।
उकारो विष्णुरित्याहुर्व्यापकत्वान्महेश्वरः ।।९।।
।। ऋऌक् ।।२।।
ऋऌक् सर्वेश्वरो मायां मनोवृत्तिमदर्शयत् ।
तामेव वृत्तिमाश्रित्य जगद्रूपमजीजनत् ।।१०।।
वृत्तिवृत्तिमतोरत्र भेदलेशो न विद्यते ।
चन्द्रचन्द्रिकयोर्यद्वद् यथा वागर्थयोरपि ।।११।।
स्वेच्छया स्वस्य चिच्छक्तौ विश्वमुन्मीलयत्यसौ ।
वर्णानां मध्यमं क्लीबमृऌवर्णद्वयं विदुः ।।१२।।
।। एओङ् ।।३।।
एओङ् मायेश्वरात्मैक्यविज्ञानं सर्ववस्तुषु ।
साक्षित्वात् सर्वभूतानां स एक इति निश्चितम् ।।१३।।
।। ऐऔच् ।।४।।
ऐऔच् ब्रह्मस्वरूपः सन् जगत् स्वान्तर्गतं ततः ।
इच्छया विस्तरं कर्त्तुमाविरासीन्महामुनिः ।।१४।।
।। हयवरट् ।।५।।
भूतपञ्चकमेतस्माद्धयवरण्महेश्वरात् ।
व्योमवाय्वम्बुवह्न्याख्यभूतान्यासीत् स एव हि ।।१५।।
हकाराद् व्योमसंज्ञं च यकाराद्वायुरुच्यते ।
रकाराद्वह्निस्तोयं तु वकारादिति सैव वाक् ।।१६।।
।। लण् ।।६।।
आधारभूतं भूतानामन्नादीनां च कारणम् ।
अन्नाद्रेतस्ततो जीवः कारणत्वाल्लणीरितम् ।।१७।।
।। ञमङणनम् ।।७।।
शब्दस्पर्शौ रूपरसगन्धाश्च ञमङणनम् ।
व्योमादीनां गुणा ह्येते जानीयात् सर्ववस्तुषु ।।१८।।
।। झभञ् ।।८।।
वाक्पाणी च झभञासीद्विराड्रूपचिदात्मनः ।
सर्वजन्तुषु विज्ञेयं स्थावरादौ न विद्यते ।।
वर्गाणां तुर्यवर्णा ये कर्मेन्द्रियमया हि ते ।।१९।।
।। घढधष् ।।९।।
घढधष् सर्वभूतानां पादपायू उपस्थकः ।
कर्मेन्द्रियगणा ह्येते जाता हि परमार्थतः ।।२०।।
।। जबगडदश् ।।१०।।
श्रोत्रत्वङ्नयनघ्राणजिह्वाधीन्द्रियपञ्चकम् ।
सर्वेषामपि जन्तूनामीरितं जबगडदश् ।।२१।।
।। खफछठथचटतव् ।।११।।
प्राणादिपञ्चकं चैव मनो बुद्धिरहङ्कृतिः ।
बभूव कारणत्वेन खफछठथचटतव् ।।२२।।
वर्गद्वितीयवर्णोत्थाः प्राणाद्याः पञ्च वायवः ।
मध्यवर्गत्रयाज्जाता अन्तःकरणवृत्तयः ।।२३।।
।। कपय् ।।१२।।
प्रकृतिं पुरुषञ्चैव सर्वेषामेव सम्मतम् ।
सम्भूतमिति विज्ञेयं कपय् स्यादिति निश्चितम् ।।२४।।
।। शषसर् ।।१३।।
सत्त्वं रजस्तम इति गुणानां त्रितयं पुरा ।
समाश्रित्य महादेवः शषसर् क्रीडति प्रभुः ।।२५।।
शकारद्राजसोद्भूतिः षकारात्तामसोद्भवः ।
सकारात्सत्त्वसम्भूतिरिति त्रिगुणसम्भवः ।।२६।।
।। हल् ।।१४।।
तत्त्वातीतः परं साक्षी सर्वानुग्रहविग्रहः ।
अहमात्मा परो हल् स्यामिति शम्भुस्तिरोदधे ।।२७।।
।। इति नन्दिकेश्वरकृता काशिका समाप्ता ।।
--
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
S. Kalyanaraman
त्रिशष्टिश्चतुह शष्टिर्वा वर्णाः शम्भुमते मताः
प्राकृते संस्कृते चापि स्वयं प्रोक्ता स्वयम्भुवा
-- Trans. There are considered to be 63 or 64 varṇā-s in the school (mata) of śambhu. In Prakrit and Sanskrit by swayambhu (manu, Brahma), himself, these varṇā-s were stated. (pāṇini’s śikṣā) पाणिनीय शिक्षा
What is the 64th varṇa in प्राकृतं ?
S. Kalyanaraman
भाषा समः a figure of speech, which consists in so arranging the words of a sentence that it may be con-sidered and read either as Sanskṛit or Prākṛita (one or more of its varieties); e. g.मञ्जुलमणिमञ्जीरे कलगभ्भीरे विहारसरसीतीरे । विरसासि केलिकीरे किमालि धीरे च गन्धसारसमीरे ॥ S. D.642 (एष श्लोकः संस्कृतप्राकृतशौरसेनीप्राच्यावन्तीनागराप- भ्रंशेष्वेकविध एव); किं त्वां भणामि विच्छेददारुणायासकारिणि । कामं कुरु वरारोहे देहि मे परिरम्भणम् Māl.6.11. (which is in Sanskṛit or Śaurasenī)
I find this entry in Apte's lexicon. Was a term भाषार्य (said to have been used in Pannavatanasutta) used in any Skt. text?
http://www.hindu-tva.com-a.googlepages.com/aryaanarya.pdf
kalyan
Dr. S. Ramakrishna Sharma
There are two versions of scholars' opinion regarding the verse qouted.
1) This verse is a later interpolation into Paaninii's Shiksha. Earlier texts
of Paaninii does not have this verse.(Such observations need thorough verification
as these can be intentionally concocted.Oral traditions have this verse.)
2) Shambhu is i) Shiva, Maheshwara ii) Shambhu is a scholar whose matam is
stated in the verse.
63 Varnas and 64 varnas are as follows:
According to Sri Bhattojii Diikshita there are 63 varnas in Samskrutam as per swara, diirgha,pluta
variations in the articulation of swaras, sparshas etc. Prakrutam has 64 varnas wherein the pluta of "लृ" is considered.
स्वराणां विंशतिरेका (21 vowels)
स्पर्शानां पञ्चविंशति: (25 consonants)
यादयश्च स्मृता ह्यष्टौ (8 )
चत्वारश्च यमा : स्मृता: (4)
अनुस्वार विसर्गश्च (2)
:^क, :^प चापि पराश्रितौ (2)
-----missing line ------
लृकार : प्लुत एव च (2) That is 21+25+8+4+2+2+2(AGGREGATE) 64 in Prakrutam.
This verse is(if I remember correctly,)is from the text "स्फोट सिद्धान्त:".
लरुकारस्य अनङ्गीकारे 63 varnas in संस्कृतं।
In Malayalam text of Sri Tunjathu Ramanujan Ezhuthachchan (Harinama Keertanam)
the pluta form of LrU is used. Hence, he accepts 64 in PrakrUtam.(I may be corrected, if I am wrong).
यावत् बुद्धिबलोदय: तावत् वर्णितं मया।
विदुषां विधेय :।
--
Aangirasa/Dr.S.Ramakrishna Sharma. M.A.,Ph.D.(Eng.Lit.),Ph.D.(Sanskrit.).
S. Kalyanaraman
S P Narang
a.Hemacandra's Some observations on the Ekasvarakan?a : A monosyllabic dictionary in Anekarthasangraha of Hemacandra In: Haima-Vanmaya- Vimarsa: Papers presented at the seminars on Kalikalasarvajña Hemacandracarya at Gujarat University, Ahmedabad. Gandhinagar, 1990, pp. 97-106
From: "gira...@juno.com" <gira...@juno.com>
To: bvpar...@googlegroups.com
Sent: Tue, November 16, 2010 7:35:44 AM
Subject: Re: {भारतीयविद्वत्परिषत्} नन ्दिकेश्वरकाशिका
Ganesh R
In the works of Rudrata(kaavyaalamkaara, Anandavardhana(Devishatakam), Bhoja(Sarasvatikanthaabharana) and a host of many treatises on poetics and chitra kavitaa we do come across such verses. I am happy that even to day such tradition is living in a few writers like me and the legacy of the early masters is continued.
regards
Stavadhani Dr. R. Ganesh
S. Kalyanaraman
अभिवन्द्य,
Arun
also) that that Hanuman had to think about the dialect in which he
should talk to Sita. There is a complete chapter on that in Sundara
kanda. Hanuman was well versed in 9 Vyakaranas-does it mean 9
languages of world or within India? Probably there is a doubt whether
it is of pre-Panini era. Panini was just after mahabharata. Valmiki
Ramayana, Kishkinha kanda, chapter 40 tells that Shunda dvipa
(Indonesia) is in east direction. After crossing it we get great ocean
(Pacific) and after that end of east direction comes where Brahma had
constructed a Dvara (gate) to mark it (verses 54, 64 in Gita press
edition). That is great Pyramid of Mexico, 180 degree east of Ujjain.
This matches with mention of 4 cardinal points at interval of 90
degree longitude in all texts of astronomy starting with Surya-
siddhanta. Aryabhata is stated to be discoverer of astronomy-he could
not have found this in 2742 BC (360 Kali) or in forged date of 499 AD
(3600 Kali). This accurate survey did not exist after Mahabharata till
about 1850 AD. So, it must have been long before Mahabharata Original
Bharata muni must be older than ramayana, but present Natya-shastra
may be by later Bharata-I am not conversant with that. There is
similar reference to Dhanvantari. First was born at time of Samudra-
manthana in 15800 BC. Second was Divodasa (about 7500 BC). Third has
been mentioned as the first among 9 Ratnas in court of Paramara king
Vikramaditya of Ujjain (82 BC-19 AD)-Arun
On Nov 16, 7:31 am, "S. Kalyanaraman" <kalya...@gmail.com> wrote:
> त्रिशष्टिश्चतुह शष्टिर्वा वर्णाः शम्भुमते मताः
>
> प्राकृते संस्कृते चापि स्वयं प्रोक्ता स्वयम्भुवा
>
> -- Trans. There are considered to be 63 or 64 varṇā-s in the school (
> mata) of śambhu. In Prakrit and Sanskrit by swayambhu (manu, Brahma),
> himself, these varṇā-s were stated. (pāṇini’s śikṣā) पाणिनीय शिक्षा
>
> What is the 64th varṇa in प्राकृतं ?
>
> kalyan
>
> 2010/11/16 girav...@juno.com <girav...@juno.com>
>
>
>
>
>
>
>
> > Nov. 15, 2010
>
> > Respected Scholars, Namaskar!
>
> > Nandikeshvara KAshikA.
>
> > Would you kindly post the meaning of these verses in English?
> > Is the composer trying to explain meanings of Sanskrit phonemes from
> > ShivasUtras or VarNasUtras used by PaNini? Or is he attaching meanings to
> > VarNas? Is there any basis for that?
>
> > From time to time there are references to multiple meanings being
> > associated with Sanskrit VarNas as discussed in Aks.amAlikA Upanis.ada,
> > Ahirbudhnya SamhitA and Vishvamitra SamhitA. They do not make any sense.
> > Sometimes Sanskrit VarNas are attached to petals of Yoga cakras.Can somebody
> > explain what sense they indicate?
> > The modern linguistics and some ancient Sanskrit grammarians are of the
> > opinion that VarNas do not carry any sensible significance. They are only
> > for differentiation purpose. Thanks. N.R.Joshi
>
> > ---------- Original Message ----------
> > From: narayanan er <drernaraya...@yahoo.com>
> > To: bvpar...@googlegroups.com
> > Subject: {भारतीयविद्वत्परिषत्} नन्दिकेश्वरकाशिका
> > Date: Mon, 15 Nov 2010 15:19:05 +0530 (IST)
>
> > *।। श्रीः ।।*
>
> > *।। नन्दिकेश्वरकाशिका ।।*
>
> > * **नृत्तावसाने नटराजराजो ननाद ढक्कां नवपञ्चवारम् ।*
>
> > * **उद्धर्तुकामः सनकादिसिद्धानेतद्विमर्शे शिवसूत्रजालम् ।।१।।*
>
> > * **अत्र सर्वत्र सूत्रेषु अन्त्यवर्णचतुर्दशम् ।*
>
> > * **धात्वर्थं समुपादिष्टं पाणिन्यादीष्टसिद्धये ।।२।।*
>
> > *।। अइउण् ।।१।।*
>
> > * **अकारो ब्रह्मरूपः स्यान्निर्गुणः सर्ववस्तुषु ।*
>
> > * **चित्कलामिं समाश्रित्य जगद्रूप उणीश्वरः ।।३।।*
>
> > * **अकारः सर्ववर्णाग्र्यः प्रकाशः परमेश्वरः ।*
>
> > * **आद्यमन्त्येन संयोगादहमित्येव जायते ।।४।।*
>
> > * **सर्वं परात्मकं पूर्वं ज्ञप्तिमात्रमिदं जगत् ।*
>
> > * **ज्ञप्तेर्बभूव पश्यन्ती मध्यमा वाक् ततः स्मृता ।।५।।*
>
> > * **वक्त्रे विशुद्धचक्राख्ये वैखरी सा मता ततः ।*
>
> > * **सृष्ट्याविर्भावमासाद्य मध्यमा वाक् समा मता ।।६।।*
>
> > * **अकारं सन्निधीकृत्य जगतां कारणत्वतः ।*
>
> > * **इकारः सर्ववर्णानां शक्तित्वात् कारणं गतम् ।।७।।*
>
> > * **जगत् स्रष्टुमभूदिच्छा यदा ह्यासीत्तदाऽभवत् ।*
>
> > * **कामबीजमिति प्राहुर्मुनयो वेदपारगाः ।।८।।*
>
> > * **अकारो ज्ञप्तिमात्रं स्यादिकारश्चित्कला मता ।*
>
> > * **उकारो विष्णुरित्याहुर्व्यापकत्वान्महेश्वरः ।।९।।*
>
> > *।। ऋऌक् ।।२।।*
>
> > * **ऋऌक् सर्वेश्वरो मायां मनोवृत्तिमदर्शयत् ।*
>
> > * **तामेव वृत्तिमाश्रित्य जगद्रूपमजीजनत् ।।१०।।*
>
> > * **वृत्तिवृत्तिमतोरत्र भेदलेशो न विद्यते ।*
>
> > * **चन्द्रचन्द्रिकयोर्यद्वद् यथा वागर्थयोरपि ।।११।।*
>
> > * **स्वेच्छया स्वस्य चिच्छक्तौ विश्वमुन्मीलयत्यसौ ।*
>
> > * **वर्णानां मध्यमं क्लीबमृऌवर्णद्वयं विदुः ।।१२।।*
>
> > *।। एओङ् ।।३।।*
>
> > * **एओङ् मायेश्वरात्मैक्यविज्ञानं सर्ववस्तुषु ।*
>
> > * **साक्षित्वात् सर्वभूतानां स एक इति निश्चितम् ।।१३।।*
>
> > *।। ऐऔच् ।।४।।*
>
> > * **ऐऔच् ब्रह्मस्वरूपः सन् जगत् स्वान्तर्गतं ततः ।*
>
> > * **इच्छया विस्तरं कर्त्तुमाविरासीन्महामुनिः ।।१४।।*
>
> > *।। हयवरट् ।।५।।*
>
> > * **भूतपञ्चकमेतस्माद्धयवरण्महेश्वरात् ।*
>
> > * **व्योमवाय्वम्बुवह्न्याख्यभूतान्यासीत् स एव हि ।।१५।।*
>
> > * **हकाराद् व्योमसंज्ञं च यकाराद्वायुरुच्यते ।*
>
> > * **रकाराद्वह्निस्तोयं तु वकारादिति सैव वाक् ।।१६।।*
>
> > *।। लण् ।।६।।*
>
> > * **आधारभूतं भूतानामन्नादीनां च कारणम् ।*
>
> > * **अन्नाद्रेतस्ततो जीवः कारणत्वाल्लणीरितम् ।।१७।।*
>
> > *।। ञमङणनम् ।।७।।*
>
> > * **शब्दस्पर्शौ रूपरसगन्धाश्च ञमङणनम् ।*
>
> > * **व्योमादीनां गुणा ह्येते जानीयात् सर्ववस्तुषु ।।१८।।*
>
> > *।। झभञ् ।।८।।*
>
> > * **वाक्पाणी च झभञासीद्विराड्रूपचिदात्मनः ।*
>
> > * **सर्वजन्तुषु विज्ञेयं स्थावरादौ न विद्यते ।।*
>
> > * **वर्गाणां तुर्यवर्णा ये कर्मेन्द्रियमया हि ते ।।१९।।*
>
> > *।। घढधष् ।।९।।*
>
> > * **घढधष् सर्वभूतानां पादपायू उपस्थकः ।*
>
> > * **कर्मेन्द्रियगणा ह्येते जाता हि परमार्थतः ।।२०।।*
>
> > *।। जबगडदश् ।।१०।।*
>
> > * **श्रोत्रत्वङ्नयनघ्राणजिह्वाधीन्द्रियपञ्चकम् ।*
>
> > * **सर्वेषामपि जन्तूनामीरितं जबगडदश् ।।२१।।*
>
> > *।। खफछठथचटतव् ।।११।।*
>
> > * **प्राणादिपञ्चकं चैव मनो बुद्धिरहङ्कृतिः ।*
>
> > * **बभूव कारणत्वेन खफछठथचटतव् ।।२२।।*
>
> > * **वर्गद्वितीयवर्णोत्थाः प्राणाद्याः पञ्च वायवः ।*
>
> > * **मध्यवर्गत्रयाज्जाता अन्तःकरणवृत्तयः ।।२३।।*
>
> > *।। कपय् ।।१२।।*
>
> > * **प्रकृतिं पुरुषञ्चैव सर्वेषामेव सम्मतम् ।*
>
> > * **सम्भूतमिति विज्ञेयं कपय् स्यादिति निश्चितम् ।।२४।।*
>
> > *।। शषसर् ।।१३।।*
>
> > * **सत्त्वं रजस्तम इति गुणानां त्रितयं पुरा ।*
>
> > * **समाश्रित्य महादेवः शषसर् क्रीडति प्रभुः ।।२५।।*
>
> > * **शकारद्राजसोद्भूतिः षकारात्तामसोद्भवः ।*
>
> > * **सकारात्सत्त्वसम्भूतिरिति त्रिगुणसम्भवः ।।२६।।*
>
> > *।। हल् ।।१४।।*
>
> > ***तत्त्वातीतः परं साक्षी सर्वानुग्रहविग्रहः ।*
>
> > ***अहमात्मा परो
>
> ...
>
> read more »
S. Kalyanaraman
1. “Antharathvaha maasaadhya raakshashenami hasthitha”
(I have reached this place when the demonesses are taking rest)
2. “Sanairachvaasyishyami santhaapa bahu dhamimam”
(I will try to pacify her, as she is highly agitated)
3. “Ahamthvathithanuchaiva vaanarascha visheshatha”
(I am a monkey, which is a small creature, not respected by others)
4. “Vaachannodhaa harishyaami maanusheemiva samskruthaam”
(If I speak the language spoken by human beings which is full of grammar)
5. Yathivaacham praathasyami dwijathiriva samskruthaam
(If I spoke Sanskrit, which is spoken by the twice born (dwija – Brahmin)
6. Ravanam manyamanaa maam sita bhithaa bhavishyathi
(Sita will think that Ravana has come disguised as a monkey)
7. Vaanarasya visheshena kathamsyaadhabibhashanam
(Thinking that a monkey could not utter a refined language)
8. Avachyamabhivakthuvayam maanusham vaakyamardhavath
(It is necessary that I should speak in easy to understand language spoken by human beings, which is “Maanusha baashai”)
9. Mayachanthvayithum sakyaa
(By speaking that language I can console her)
10. Naanyatheya maninthitha
(If I do not speak in easy-to-understand common man’s language and if I speak in grammatical language spoken by human beings or in Sanskrit, I cannot console her)
Here the languages that Hanuman can speak are explained: they are Maanushivak, Samskruthavak and Maanusham Vaakyam.
Vaak and Vaakyam here mean language. Hence Maanushivaak and Maanusham Vaakyam should be taken to mean language spoken by human beings and Samskruthavak is Sanskrit.
In the fourth sentence above (Vaachannodhaa harishyaami maanusheemiva samskruthaam) “Maanusha baashai” is referred and it means a well made out language spoken by human beings.
In the fifth sentence (Yathivaacham praathasyami dwijathiriva samskruthaam) Sanskrit, which is the language spoken by celestial beings, which is grammatically correct and pleasing to the ears, is referred.
In the eighth sentence two words “maanusham” and “vaakyam” are mentioned, which come under the special category of “Aradhavadh”, which means the meaningful language.
As there is no other language, which has no meaning, why “maanusha baasha” alone is referred to as meaningful is, because each word in it is full of meaning and the words are well constructed.
The “maanusha baashai” referred to in the fourth sentence has not been given the qualification of “Aradhavadh”. Because it will be poetic and can be understood only by litterateurs. The qualification of “Samskrutham” given to it is not given to the “maanusha baashai” referred to in the eighth sentence.
Hence the “maanusha baashai” referred to in the fourth sentence is grammatical and it is not meaningful. But the language referred to in the eighth sentence is meaningful, but not grammatical.
Hence the “maanusha baashai” referred to in the fourth sentence is discarded by Hanuman, who decided to speak in the “maanusha baashai” referred to in the eighth sentence.
Hence it could be made out that there were two “maanusha baashais”. Out of them the first, which was grammatical and full of metaphors, similes and other qualities, could be understood only by learned men and its style will be poetic.
The latter one could be understood by all – the learned as well as illiterate – and it will consist of beautiful sentences. Its grammar may not be correct.
Hence “maanusha baashai” was in two forms – the first one consisting of grammatically correct words and sentences which will be poetic in nature and cannot be easily understood and the second one whose grammar may be imperfect, but its meaning can be easily understood as spoken language is understood.
In the words “maanusha baashai”, it is given to understand that it belonged to human beings. The language belonging to common man can also be called as “swabashai”. Hence it means that Sanskrit is not their “swabashai”. As “maanusha baashai” is known by two kinds, Sanskrit is not divided into any groups. Hence it could be said that Sanskrit was not a spoken language but literary language and the language of scriptures. It was understood only by learned men.
Now it must be found out which “maanusha baashai” was chosen by Hanuman to converse with Sita.
The commentator says that it must be the language, which was spoken in the Kosala country. This is true. But the commentator does not give the name of that language and it needs to be researched here.