Meanig of a Sanskrit Poem from Raghu Vamsa
Moorthy
We (my wife and I) would like to know the meaning of this sanskrit poem from Raghu Vamsa:
Vagarthavivati Samprukthhow,
Vagartha Prathipadhyate,
Jagatha Pitharaw Vande
Parvati Parameshwaraw
The meaning that we get is:
(Like) a word and meaning are connected
(Like) a word and meaning extablishes one another
(We) Salute the world's parents
Parvati and Parameswara.
Samprukthow - connected
We are stumped by the word Prathipadhyate.
If any one knows the meaning, could you please email it to me?
Thanks in advance,
Krishnamoorthy (moo...@cs.rpi.edu)
Srini Pichumani
(Moorthy) writes:
>
>We (my wife and I) would like to know the meaning of this
>sanskrit poem from Raghu Vamsa:
The shloka in transliteration is:
vAgarthAviva samprktau vAgarthapratipattaye
jagata: pitarau vande pArvati parameshvarau
Paraphrasing this shloka, the meaning is:
For the perception/right-knowledge of word and meaning,
(I) bow to Parvati-Parameshvara, parents of the world,
who are connected to each other like word and meaning.
V.S.Apte's Sanskrit-English dictionary gives one of the
meanings of the word pratipatti as perception/(right)
knowledge ... and refers to this verse.
-Srini.
ps: Muttusvami Dikshitar, the consummate classicist, recasts
the last three words of this shloka into the opening of his
kriti in BhauLI rAga. The pallavi of that kriti is
shrI pArvati parameshvarau vande
citbimbhau leelavigrahau mamAbhIShTa siddhaye
^^^^^^^^
where he indicates the name of the raga the kriti is set to.
Mani Varadarajan
ps: Muttusvami Dikshitar, the consummate classicist, recasts
the last three words of this shloka into the opening of his
kriti in BhauLI rAga. The pallavi of that kriti is
shrI pArvati parameshvarau vande
citbimbhau leelavigrahau mamAbhIShTa siddhaye
^^^^^^^^
where he indicates the name of the raga the kriti is set to.
I had heard that the first line of the above can be taken in two ways:
shrI pArvatipa-rameshvarau -- meaning, Shiva and Vishnu, or
shrI pArvati-parameshvarau -- meaning, Parvati and Shiva.
Is this true?
Mani
Seetamraju UdayaBhaskar Sarma
+I had heard that the first line of the above can be taken in two ways:
+
+shrI pArvatipa-rameshvarau -- meaning, Shiva and Vishnu, or
+shrI pArvati-parameshvarau -- meaning, Parvati and Shiva.
+
+Is this true?
heh! heh! a chance for fachcha like me to post.
We discussecd this to no end on soc.culture.indian.telugu a fw
weeks ago. S.P.Baalasubrahmanyam sings the former variation, which
triggerred the thread...
Here I am recounting PVR Narasimha Rao's excellent article on this.
Just as in nR_pa (where _pa suffix means paalana kartaa (?) )
paarvatii_pa means one who "takes care of paarvati"...
And so we have another meaning for teh same SlOkam...
its all supposedly from smskRtam grammer, ladies -n- gentlemen.
---
Seetamraju Udaya Bhaskar Sarma
(email : seetam @ ece7 . eng . wayne . edu)
Suresh Vaidyanathan
>(Moorthy) writes:
>>
>>We (my wife and I) would like to know the meaning of this
>>sanskrit poem from Raghu Vamsa:
>
>The shloka in transliteration is:
> vAgarthAviva samprktau vAgarthapratipattaye
> jagata: pitarau vande pArvati parameshvarau
>
I have heard that the last phrase of this verse can be
derived in two ways:
One being "pArvati parameshvarau"
and the other being "pArvatipa rameshvarau"
In the second instance, the two gods being prayed to being
Shiva & Vishnu.
M.S. Ravi
: We (my wife and I) would like to know the meaning of this sanskrit poem from Raghu Vamsa:
: Vagarthavivati Samprukthhow,
: Vagartha Prathipadhyate,
: Jagatha Pitharaw Vande
: Parvati Parameshwaraw
: Krishnamoorthy (moo...@cs.rpi.edu)
Though i wouldnt be able to offer a word to word tranlation for this shloka, the
purport i'll explain.
to begin with, the way i've heard this shloka is :
vAdarthAviva samprktau vAdarthapratipattaye
jagata: pitarau vande pArvati parameshvarau
-srini's version.
(there is a minor mod. : vAda instead of vAga, since i've never seen the written
form of the shloka it could be vAga. Anyway, the meaning doesnt change.)
This is the invokation verse of Raghuvansha wherein KAlidAsa preys Lord to
bestow on him the ability to put to words what he means .
vAdarthapratipattaye : (Correct/right) Perception for the vada
(what one speaks out) and its artha (what one actually means).
My own opinion is KAlidAsa was preying for something more :
for the capacity to use the same set of words to mean something much more
intricate and beautiful than what is written (said).
Right here he has got one such beauty; in one shot he preys to both
Mr and Mrs Shiva and also Mr and Mrs Vishnu.
This is how he does it :
jagata: pitarau vande pArvati parameshvarau
here he slautes PArvati and Parameshwara
vande pArvatipa rameshvarau
here he salutes Vishnu and his consort.
--
ravi
a.natarajan
^^^^
[ SEVI ]
Before I saw your reply, I had the pleasure of talking to Mrs & Mr
Krishnamoorthy on their query! Their question was on the meaning of
"prathipaththayE"
Apte's dictionary gives "prathipaththi:" as a noun [i-kaaraantha: sthree linga:
"mathi" Sabdhavath]
Hence its dative is "prathipaththayE" - " for the gain of "
So, here goes the "aakaankshaa", the analysis:
vaak cha arTHa: cha -- vaagarTHau
vaagarTHau iva -- vaagarTHaaviva = just as speech and (its content) the meaning
pRktha: -- past participle of "pRch" to unite or join = joined
samyak pRktha: -- sampRktha: = joined well
vaagarTHa prathipaththayE = for the acquirement of (the ability) speech and the proper meaning
jagatha: pitharau = to the parents of the world
paarvathee paramESvarau = Parvathi and Paramesvara
vandhE = I salute
I salute the universal parents, Paarvathi and ParamESvara, who are joined
well together as arDHanaareeSvara (half-man half-woman) comparable to the
union of speech and its content. I salute them seeking the gain of
the power of speech that is pregnant with meaning!
[As I was writing this, my AT&T colleague and friend for the past 45 years
who has her office next to mine, Dr. KOmaLavalli Pakshiraaja Iyengaar,
stepped into my office and vehemently objected to my interpretation as above.
(She is well versed in samskRtham, and some one informed me that she was
the grand-niece of Prathivaadhi BHayankaram AppaNNaachaariyar svaamigaL
and the grand-daughter of vaadhi BHayaanaka narasimhaachaariyaar svamigaL!)
She was very upset that my translation implied that KaaLidhaasa was a saivite!
She threatened me that if I did not retract my translation, she would post my
article in soc.culture.tamil for a well deserved "ATTACK"! She might even
post a trilogy on me in s.c.i. titled:
" NATARAJAN, the bad, the ugly, and the dangerous!"
So, I thought I would appease her by slightly changing the translation!
Here is an alternative to the above.
"paarvatheeparamESvarau" may be split as "paarvatheepa" and "ramESvarau"
paarvatheepa: cha ramESvara: cha --- paarvatheeparamESvarau =
to the husband of paarvathi and the spouse of ramaa(lakshmi)
I salute the lords Siva (husn=band of Parvathi) and Narayana (the husband of
Ramaa i.e. Lakshmi) who are so close and friendly to each other
comparable to the closeness of a word and its meaning. I salute them
who are the fathers of the world so that I may gain the power articulation.
Dr. KOmaLavalli became very happy and invited me to join her at the
cafetaria to share her "puLiyOdharai".
Off I go to the cafetaria.........................!!! sooooo long!!
Respectfully
puLiyOdharaidaasan Natarajan.
^^^^^^^^^
[ VAYIRU ]
vayiRRukkuNavu illaathapOzhdhu
siridhu sevikkum eeyappadum
--- pudhukkuRaL
Vidyasankar Sundaresan
(Suresh Vaidyanathan) writes:
- In article <1vptq5$v...@zip.eecs.umich.edu> sr...@quip.eecs.umich.edu
(Srini Pichumani) writes:
- >In article <1vn7u5$1...@usenet.rpi.edu> moo...@ferrari.cs.rpi.edu
- >(Moorthy) writes:
- >>
- >>We (my wife and I) would like to know the meaning of this
- >>sanskrit poem from Raghu Vamsa:
- >
- >The shloka in transliteration is:
- > vAgarthAviva samprktau vAgarthapratipattaye
- > jagata: pitarau vande pArvati parameshvarau
- >
-
- I have heard that the last phrase of this verse can be
- derived in two ways:
-
- One being "pArvati parameshvarau"
- and the other being "pArvatipa rameshvarau"
-
- In the second instance, the two gods being prayed to being
- Shiva & Vishnu.
When I learnt Sanskrit as a kid, my teacher taught me only the first
interpretation i.e. pArvati paramEsvarau = Siva and Parvati. In fact, he
used this sloka to explain the use of the word "pitarau" (literally two
fathers), to mean parents. It is an instance of a part substituting for
the whole, so that instead of mAtA and pitA, we say pitarau. 'pitarau'
here is interpreted as a dvandva samAsa - mAtA ca pitA ca = pitarau.
The other interpretation is also valid as per Sanskrit grammar.
pArvatyA: pAlaka: = pArvatIpa:, and
ramayA: Isvara: = ramEsvara:,
both these being shashtI tatpurusha samAsa.
pArvatIpa: ca ramEsvara: ca = pArvatIparamEsvarau
is a dvandva samAsa.
S.Vidyasankar
a.natarajan
Please see my email to you that I sent before reading your post.
paarvatheepa ramESvarau is not correct.
I have given my reasons.
We are having a rather important meeting here and I have to leave.
So long!
Natarajan
Mani Varadarajan
>to begin with, the way i've heard this shloka is :
> vAdarthAviva samprktau vAdarthapratipattaye
> jagata: pitarau vande pArvati parameshvarau
> -srini's version.
>(there is a minor mod. : vAda instead of vAga, since i've never seen
> the written
>form of the shloka it could be vAga. Anyway, the meaning doesnt change.)
Actually, it cannot be "vAdartha...", at least in the form as
you have given here. If the first word of the samAsa were
"vAda", it would have to be "vAdArtha", with a long 'A' between
the two words. We don't have this problem with "vAk", since it
ends in "k" and not "ka".
In addition, "vAda" usually means argument or polemical
position, whereas "vAk" means knowledge or speech, so I doubt
that the former was used by KAlidAsa.
Srini Pichumani
>In article <1vptq5$v...@zip.eecs.umich.edu> sr...@quip.eecs.umich.edu (Srini Pichumani) writes:
>> vAgarthAviva samprktau vAgarthapratipattaye
>> jagata: pitarau vande pArvati parameshvarau
>>(I) bow to Parvati-Parameshvara, parents of the world,
>>who are connected to each other like word and meaning.
>>
>>V.S.Apte's Sanskrit-English dictionary gives one of the
>>meanings of the word pratipatti as perception/(right)
>>knowledge ... and refers to this verse.
>>
>>the last three words of this shloka into the opening of his
>>kriti in BhauLI rAga. The pallavi of that kriti is
>> shrI pArvati parameshvarau vande
>> citbimbhau leelavigrahau mamAbhIShTa siddhaye
>> ^^^^^^^^
>>where he indicates the name of the raga the kriti is set to.
>
>who has her office next to mine, Dr. KOmaLavalli Pakshiraaja Iyengaar,
>stepped into my office and vehemently objected to my interpretation as above.
>(She is well versed in samskRtham, and some one informed me that she was
>the grand-niece of Prathivaadhi BHayankaram AppaNNaachaariyar svaamigaL
>and the grand-daughter of vaadhi BHayaanaka narasimhaachaariyaar svamigaL!)
>She was very upset that my translation implied that KaaLidhaasa was a saivite!
Without getting into Iyer/Iyengar "gusti" (fight) or shaiva/vaiShNava polemic,
you can inform her that she is plain wrong :-) Kalidasa was a devotee of
shivA although he was probably not exclusive in this matter. Though the
phrase pArvatI- parameshvarau could be read in umpteen other ways, it is
quite clear that Kalidasa is referring here to Parvati and Parameshvara only.
I can even "see" a hint to the ardhanArishvara tattvam here, in the phrase
vAgarthAviva samprktau. This phrase, by no stretch of the imagination, seems
to imply a "Shiva and Vishnu are connected" (and hence one) meaning. Kalidasa
probably had no use for such a phrase anyway, since the polemics in earnest
didn't begin that early on. If such assurance is needed, here is an old
colloquial Tamil phrase:
ariyum aranum oNNu, ariyAdavar vAyil maNNu.
(essentially means Hari and Hara are one)
Consider this too: Kalidasa's invocation in shAkuntalam is to nIlalohita
(Shiva); and he was a devotee of mahAkAla in Ujjain anyway, according to
legend (other than being a devotee of the Mother Goddess).
Coming to the MuttusvAmI dIkShitar kriti, there is no doubt at all that the
kriti is in praise of PArvatI-Parameshvara. The kriti was composed in praise
of the dieties in the vedAraNyam (maRaikkAdu) temple. There is a phrase in the
kriti that further substantiates this -- "lopAmudreshArcita charaNau" --
a legendary reference to Agastya's worship of PArvatI-Parameshvara at this
site (lopAmudra was Agastya's wife).
-Srini.
Corvin Russell
<stuff deleted>
>I salute the universal parents, Paarvathi and ParamESvara, who are joined
>well together as arDHanaareeSvara (half-man half-woman) comparable to the
>union of speech and its content. I salute them seeking the gain of
>the power of speech that is pregnant with meaning!
>
>[As I was writing this, my AT&T colleague and friend for the past 45 years
>who has her office next to mine, Dr. KOmaLavalli Pakshiraaja Iyengaar,
>stepped into my office and vehemently objected to my interpretation as above.
>(She is well versed in samskRtham, and some one informed me that she was
>the grand-niece of Prathivaadhi BHayankaram AppaNNaachaariyar svaamigaL
>and the grand-daughter of vaadhi BHayaanaka narasimhaachaariyaar svamigaL!)
>She was very upset that my translation implied that KaaLidhaasa was a saivite!
Well, we don't really know what Kaalidaasa was, but given his name, and
particularly the invocation at the beginning of the abhij^naana'sakuntalam
(I have no tilde on this keyboard, so I'll use the circumflex), it
seems hard to conclude that he was anything but 'saiva. Anyway,
kaalidaasa's poetry is rather secular -- one can't find
in his religious preferences an interpretive key for his poetry.
He did pen both the kumaarasa.mbhava and the raghuva.m'sa, after all.
In the verse in question, it certainly seems more natural to read
the compound as paarvatii and parame'svara rather than paarvatiipa
and rame'svara. But a genius of kaalidaasa's magnitude wouldn't
have been unaware of the other possibility, and no doubt we are
meant to appreciate the ambiguity. If anyone has a copy of
the raghuva.m'sa with mallinaatha's .tiika, I'm sure we'd be
in a better position to interpret the text.
>
>I salute the lords Siva (husn=band of Parvathi) and Narayana (the husband of
>Ramaa i.e. Lakshmi) who are so close and friendly to each other
>comparable to the closeness of a word and its meaning. I salute them
>who are the fathers of the world so that I may gain the power articulation.
A verse that explicitly discusses the relationship between vi.s.nu and
'siva is kumaarasa.mbhava 7.44. From this verse it would seem that
the idea of the trimuurti had already been invented.
>
>puLiyOdharaidaasan Natarajan.
>
Corvin
--
gowrii...@gmail.com
https://rudrakshayoga.wordpress.com/2013/03/18/vagarthaviva-a-magical-verse-from-the-great-poet-kalidasa-one-prayer-25-meanings-part-1/
https://rudrakshayoga.wordpress.com/2013/03/19/vagarthaviva-a-magical-verse-from-poet-kalidasa-one-prayer-25-meanings-part-2/
https://rudrakshayoga.wordpress.com/2013/03/20/vagarthaviva-a-magical-verse-from-poet-kalidasa-one-prayer-25-meanings-part-3/