महाराष्ट्र नामकरण कैसे?-- महाराष्ट्र नामकरण कैसे?

महाराष्ट्र नामकरण कैसे? 


महाराष्ट्र नामकरण कैसे? भारत एक राष्ट्र है जो पृथु, इन्द्र, वैवस्वत मनु, इक्ष्वाकु, मान्धाता से लेकर भीष्म और युधिष्ठिर तक 

विख्यात था जिनका सम्वाद महाभारत, भीष्मपर्व, अध्याय १०में है-

अत्र ते वर्णयिष्यामि वर्षं भारत भारतम्। प्रियमिन्द्रस्य देवस्य मनोर्वैवस्वतस्य च॥५॥

पृथोश्च राजन्वैन्यस्य तथेक्ष्वाकोर्महात्मनः। ययातेरम्बरीषस्य मान्धातुर्नहुषस्य च॥६॥

तथैव मुचुकुन्दस्य शिबेरौशीनरस्य च। ऋषभस्य तथैलस्य नृगस्य नृपतेस्तथा॥७॥

अन्येषां च महाराज क्षत्रियाणां बलीयसाम्। सर्वेषामेव राजेन्द्र प्रियं भारत भारतम्॥८॥

भारतवर्ष की श्रेष्ठता विष्णु पुराण २/३ में है जहां केवल भारत को कर्म भूमि कहा गया है-

उत्तरं यत्समुद्रस्य हिमाद्रेश्चैव दक्षिणम्। वर्षं तद्भारात्ं नाम भारती यत्र सन्ततिः॥१॥

नवयोजन साहस्रो विस्तारोऽस्य महामुने। कर्मभूमिरियं स्वर्गमपवर्ग च गच्छताम्॥२॥

महेन्द्रो मलयः सह्यः शुक्तिमानृक्षपर्वतः। विन्ध्यश्च पारियात्रश्च सप्तात्र कुलपर्वताः॥३॥

अतः सम्प्राप्यते स्वर्गो मुक्तिमस्मात्प्रयान्ति वै। तिर्यक्त्वं नरकं चापि यान्त्यतः पुरुषा मुने॥४॥

इतः स्वर्गश्च मोक्षश्च मध्यं चान्तश्च गमते। न खल्वन्यत्र मर्त्यानां कर्मभूमौ विधीयते॥५॥

पुरुषैर्यज्ञपुरुषो जम्बूद्वीपे सदेज्यते। यज्ञैर्यज्ञमयो विष्णुरन्यद्वीपेषु चान्यथा॥२१॥

अत्रापि भारतं श्रेष्ठं जम्बूद्वीपे महामुने। यतो हि कर्मभूरेषा ह्यतोऽन्या भोगभूमयः॥२२।।

गायन्ति देवाः किल गीतकानि धन्यास्तु ते भारतभूमिभागे। स्वर्गापवर्गास्पदमार्गभूते भवन्ति भूयः पुरुषाः सुरत्वात्॥२३॥

इन वर्णनों के अनुसार भारत को ही राष्ट्र या महाराष्ट्र कहना चाहिये था, इस नाम के राज्य को अंगराष्ट्र या 




मुख्य अंग कहना उचित

होता। मध्ययुग में यहां के राज्य को राष्ट्रकूट कहते थे। महाराष्ट्र नाम का प्रथम उल्लेख पद्मपुराण के भागवत माहात्म्य में है-अहं भक्तिरिति ख्याता इमौ मे तनयौ मतौ। ज्ञान वैराग्यनामानौ कालयोगेन जर्जरौ॥४५॥
उत्पन्ना द्रविडे साहं वृद्धिं कर्णाटके गता। क्वचित् क्वचित् महाराष्ट्रे गुर्जरे जीर्णतां गता॥४८॥
तत्र घोर कलेर्योगात् पाखण्डैः खण्डिताङ्गका। दुर्बलाहं चिरं जाता पुत्राभ्यां सह मन्दताम्॥४९॥
वृन्दावनं पुनः प्राप्य नवीनेव सुरूपिणी। जाताहं युवती सम्यक् श्रेष्ठरूपा तु साम्प्रतम्॥५०॥
(पद्म पुराण उत्तर खण्ड श्रीमद् भागवत माहात्म्य, भक्ति-नारद समागम नाम प्रथमोऽध्यायः)
यहां ब्रिटिश युग की शिक्षा के विपरीत भक्ति और ज्ञान का जन्म दक्षिण से हुआ और उसका प्रसार क्रमशः उत्तर की तरफ हुआ। बाहर से आकर आर्यों ने वैदिक सभ्यता को दक्षिण पर नहीं थोपा। आकाश में सृष्टि का आरम्भ अप् से हुआ-अप एव ससर्जादौ (मनुस्मृति १/८)। अप् = पदार्थ का समरूप विस्तार। उसमें गति होने से विभिन्न द्रव्यों का मिश्रण होता है और नया पदार्थ उत्पन्न होता है। द्रव्य के भीतर की इस मिश्रण गति को मातरिश्वा कहते हैं क्योंकि यह माता के समान अपने गर्भ में सृष्टि करता है। गति रूप होने से इसका अर्थ वायु भी है-तस्मिन्नपो मातरिश्वा दधाति (ईशावास्योपनिषद् ४)। इसी प्रकार दक्षिण भारत भी समुद्री यात्रा द्वारा विश्व के सम्पर्क में था अतः भारत सभी देशों के लिये आचरण का प्रमाण था। मलयालम-मलयेसिया। अनाम (आन्ध्र)-वियतनाम। कन्याकुमारी-केन्या। मुम्बई-मोम्बासा। अंग (पश्चिम बंग)-अंग या अग्नि द्वीप (आस्ट्रेलिया-वायुपुराण), चम्पा (भागलपुर)-चम्पा (कम्बोडिया) आदि। समुद्रीक्षेत्र से सभ्यता का विकास होने से इसे द्रविड़ कहा गया। यह व्यापार का केन्द्र था जहां पैसा भी द्रव्य की तरह बहता है, अतः द्रविड़ = धन, द्रव्य = पैसा। 
ज्ञान का विस्तार कर्णाटक में हुआ। इसका मूल वेद है जो मनुष्य द्वारा विश्व का अनुभव है। अनुभव ५ ज्ञानेन्द्रियों द्वारा है, जिसमें प्रथम माध्यम शब्द है जो मूल तत्त्व आकाश का गुण है। अतः इसकी क्रिया श्रुति का अर्थ वेद है। श्रुति का ग्रहण कर्ण से होता है अतः इसके विकास का स्थान कर्णाटक हुआ। उसके बाद वैदिक ज्ञान का जहां तक विस्तार हुआ वह क्षेत्र महाराष्ट्र होगा-महः = प्रभाव क्षेत्र या विस्तार।
विस्तार का एक माध्यम लिपि है जिसका आरम्भ बृहस्पति ने किया। उनको गणपति या ब्रह्मणस्पति भी कहा गया है। गण-पति= वर्णों के या मनुष्यों के गण का पति। ब्रह्मणस्पति = ब्रह्मा द्वारा अधिकृत। इस कारण उनके स्थान को ऋग्वेद (२/२३) में महान, ज्येष्ठ कहा गया है- 
गणानां त्वा गणपतिं हवामहे कविं कवीनामुपमश्रवस्तम्।
ज्येष्ठराजं ब्रह्मणां ब्रह्मणस्पत आ नः शृण्वन्नृतिभिः सीद सादनम्॥१॥
देवाश्चित्ते असुर्य प्रचेतसो बृहस्पते यज्ञियं भागमानशुः।
उस्राइव सूर्यो ज्योतिषा महो विश्वेपाभिज्जनिता ब्रह्मणामसि॥२॥
सुनीतिभिर्नयसि त्रायसे जनं यस्तुभ्यं दाशान्न तमंहो अश्नवत्।
ब्रह्मद्विषस्तपनो मन्युमीरसि बृहस्पते महि ते महित्वनम्॥४॥
बृहस्पते अति यदर्यो अर्हाद्द्युमद्विभाति क्रतुमज्जनेषु।
यद्दीदतच्छवस ऋतप्रजात तदस्मासु द्रविणं धेहि चित्रम्॥१५॥
ऋत का क्षेत्र उत्तर का समतल कृषिप्रधान भाग है, द्रविण समुद्र तट है। दोनों का समन्वय स्थान महाराष्ट्र हुआ जहां लिपि का एकीकरण हुआ। पहले शब्दों की रचना हुयी, तब लेखर्षभ इन्द्र ने उच्चारण स्थान के आधार पर उनको वर्णों में व्याकृत किया जिसको व्याकरण कहा गया।
बृहस्पते प्रथमं वाचा अग्रं यत्प्रैरत नामधेयं दधानाः। 
यदेषां श्रेष्ठं यदरिप्रमासीत्प्रेणा तदेषां निहितं गुहाविः॥ (ऋग्वेद १०/७१/१)
यही ब्रह्मा द्वारा कर्मों तथा संस्थाओं के अनुसार नामकरण है जो वेद पर आधारित है-
सर्वेषां तु स नामानि कर्माणि च पृथक् पृथक्। वेद शब्देभ्य एवादौ पृथक् संस्थाश्च निर्ममे॥ (मनु स्मृति १/२१)
७ संस्थाओं के कारण ७ प्रकार की लिपि हुई-यास्सप्त संस्था या एवैतास्सप्त होत्राः प्राचीर्वषट् कुर्वन्ति ता एव ताः। (जैमिनीय ब्राह्मण उपनिषद् १/२१/४)

पठामि संस्कृतम्

पठामि संस्कृतम्

भाग १ 

एकधा दशधा चैव शतधा च सहस्रधा।

रणे पार्थशरोवृष्टिर्दानं ब्रह्मविधे यथा॥

Meaning : A gift given to a knowledgeable (one who knows brahman) person is like the arrow of Arjuna in the battlefield! When taken, it is single; when set to the bow, ten; when released, a hundred; on the way, a thousand; and when hitting the target, becomes a shower!

वदनं प्रसादसदनं सदयं हृदयं सुधामुचो वाच: |

करणं परोपकरणं येषां केषां न ते वन्द्या: ||

-- A person whose face is always charming/enthusiastic, heart is full of compassion, speech is like nectar and whose work is to help the needy; such a person will always be respected by all.

षड् गुणा: पुरुषेणेह  त्यक्तव्या न कदाचन  |

सत्यं दानम् अनालस्यम् अनसूया क्षमा धॄति: ||

-- A person should never give up following six qualities: sticking on to truth, generosity, activeness, being free from jealousy, tolerance and Confidence.

अक्षौहिणी -- एकपर २० शून्य

अक्षौहिणी -- एकपर २० शून्य

संस्कृत गुणनमाला -- १ से २० तक 

लकार, गण, धातुप्रकार, विभक्ति

गण से नियत होगा कि धातु और आख्यातप्रत्यय के बीच यदि विकरणप्रत्यय भी लग रहा हो तो वह विकरण प्रत्यय क्या होगा। 
Word – In Sanskrit, words are of three kinds. सुबन्त (Noun-form). Ex: रामः, का, चतुरः । तिङन्त (Verb-form). Ex: पठति, आसीत्, गमिष्यति । अव्यय ...
इस लिंकका ऑडियो सुनो
केषाञ्चन धातूनां परस्मैपदप्रत्ययाः एव योज्यन्ते । ते धातवः परस्मैपदिनः । उदा: पठ्, लिख्, गम्
केषाञ्चन धातूनाम् आत्मनेपदप्रत्ययाः एव योज्यन्ते । ते धातवः आत्मनेपदिनः । उदा: वन्द्, लभ्, आस्
केषाञ्चन धातूनाम् उभयविधाः अपि प्रत्ययाः योज्यन्ते । ते धातवः उभयपदिनः । उदा: पच्, कृ, दा 
के धातवः परस्मैपदिनः, के आत्मनेपदिनः, के उभयपदिनः इति अभ्यासेन ज्ञातव्यम् । लकाराः – संस्कृते दश लकाराः सन्ति । लट्, लिट्, लुट्, लृट्, लेट्, लोट्, लङ्, लिङ् (विधिलिङ्, आशीर्लिङ्), लुङ्, लृङ् च । एते लकाराः कालं भावं वा सूचयन्ति । 

लट् लकारः – वर्तमानकालः
लिट्, लङ्, लुङ् लकाराः – भूतकालः
लुट्, लृट् लकारौ – भविष्यत्कालः
लोट्, विधिलिङ् लकारौ – आज्ञा, प्रार्थना इत्यादयः
आशीर्लिङ् लकारः – आशीः
लृङ् लकारः – सम्भावना
लेट् लकारः – वेदेषु एव, वर्तमानकालः

सर्वेषु लकारेषु तिङ् प्रत्ययाः भवन्ति । किन्तु भिन्नेषु लकारेषु तेषां प्रत्ययानां भिन्नानि रूपाणि भवन्ति ।

लट् लकारः – परस्मैपदम् – आख्यातप्रत्ययाः

पुरुषः / वचनम्	एकवचनम्	द्विवचनम्	बहुवचनम्
प्रथमपुरुषः	ति	तः	अन्ति
मध्यमपुरुषः	सि	थः	थ
उत्तमपुरुषः	मि	वः	मः

लट् लकारः – आत्मनेपदम् – आख्यातप्रत्ययाः

पुरुषः / वचनम्	एकवचनम्	द्विवचनम्	बहुवचनम्
प्रथमपुरुषः	ते	इते	अन्ते
मध्यमपुरुषः	से	इथे	ध्वे
उत्तमपुरुषः	इ	वहे	महे

विकरणप्रत्ययाः – धातोः आख्यातप्रत्ययस्य च मध्ये केचन प्रत्ययाः भवन्ति । एते आख्यातप्रत्ययाः । 

लट्, लोट्, लङ्, विधिलिङ् लकारेषु गणानुसारेण धातूनाम् विकरणप्रत्ययाः भवन्ति । 


संस्कृत-शिक्षण-पाठमाला
-------------------------------

आप सबका इस पाठ्यक्रम में हार्दिक स्वागत है। अनुवाद सीखने से पूर्व संस्कृत की सामान्य जानकारी अत्यावश्यक है। आज प्रथम दिवस दीपावली के दिन संस्कृत से सम्बन्धित सामान्य जानकारी प्रस्तुत है। सम्भवतः आप ये सब जानते होंगे, किन्तु हमें सबसे निम्न स्तर से प्रारम्भ करना है। वैसे यह पाठ्यक्रम जिज्ञासुओं के लिए ही है, विद्वानों के लिए नहीं। कोई विनम्रता पूर्वक ज्ञान की अपेक्षा करेगा, तो वह अवश्य सीखेगा, किन्तु कोई ज्ञान-वितण्डा करेगा, तो उसे कुछ प्राप्त न होगा। कोई सर्वज्ञ नहीं होता, गलतियाँ हमसे भी हो सकती है, कोई हमारी गलतियों की ओर संकेत करता है तो उसका स्वागत है। अस्तु----

(1.) संस्कृत-भाषा में तीन लिंगः---(क) पुल्लिंग, (ख) स्त्रीलिंग, (ग) नपुंसकलिंग।

(2.) तीन वचनः---(क) एकवचन, (ख) द्विवचन, (ग) बहुवचन।

(3.) तीन पुरुषः--(क) प्रथमपुरुष, (ख) मध्यमपुरुष, (ग) उत्तमपुरुष।

(4.) छः कारक विभक्ति और चिह्नसहितः--
(क) कर्ताकारकः--ने (प्रथमा),
(ख) कर्मकारकः--को, (द्वितीया)
(ग) करणकारकः---से द्वारा, (तृतीया)
(घ) सम्प्रदानकारकः--के लिए, (चतुर्थी)
(ङ) अपादानकारकः---से अलग, (पञ्चमी),
(च) सम्बन्धः----का,के,की, (षष्ठी),
(छ) अधिकरणकारकः---में, पर, (सप्तमी),
(ज) सम्बोधनः--हे, अरे, (प्रथमा),

(विशेषः----सम्बन्ध और सम्बोधन को कारक नहीं माना जाता। इसका विशेष वक्तव्य कारक प्रकरण में पढेंगे।)

इस प्रकार कुल विभक्तियाँ सात हैं।

(5.) लकारः---संस्कृत में कुल 10 लकार होते हैं। लिंग के दो भेद हैं---आशीर्लिंग और विधिलिंग। लेट् लकार का प्रयोग केवल वेद में होता है। इस प्रकार लोक में 10 लकार ही रहते हैं, जो इस प्रकार हैः--
(क) लट्,
(ख) लिट्,
(ग) लुट्,
(घ) लृट्,
(ङ) लेट्,
(च) लोट्,
(छ) लङ्,
(ज) लिंगः---आशीर्लिंग और विधिलिंग,
(झ) लुङ्,
(ञ) लृङ्

(6.) गणः---10 गण होते है। इसके अतिरिक्त एक कण्ड्वादिगण भी है। जो इस प्रकार हैः--
(क) भ्वादिगण,
(ख) अदादिगण,
(ग) जुहोत्यादिगण,
(घ) दिवादिगण,
(ङ) स्वादिगण,
(च) तुदादिगण,
(छ) रुधादिगण,
(ज) तनादिगण,
(झ) क्रयादिगण,
(ञ) चुरादिगण,
(ट) कण्ड्वादिगण (अतिरिक्त)

(7.) धातुएँ दो प्रकार की होती हैं----(क) आत्मनेपदी (ख) परस्मैपदी। कुछ धातुएँ उभयपदी भी होती हैं।

आज प्रथम पाठ में इतनी जानकारियाँ दी हैं। इसे आप मनोयोग से कण्ठस्थ कर लें। यदि पूर्वतः ही याद है तो एक बार देख अवश्य लें। यदि सीखना है तो इन बातों को बार-बार न पूछें। यदि आपको याद होगा तो बार-2 पूछने की आवश्यकता भी नहीं पडेगी।

जो बात एक बार बता दी जाये, उसे याद रखें और बार-2 न पूछे। ये पढने की सबसे उत्तम शैली है।

-------------- Lesson-10
General introduction to the tenses.
In Sanskrit, verbs are associated with ten different
forms of usage.
six relate to the tenses
four relate to moods.
Six tenses are identified as follows.
Present tense: वर्तमान काल
There is only one form for the present tense.
Past tense: भूत काल
Past tense has three forms associated with it.
1. Expressing something that had happened sometime
 in the recent past, typically last few days.
2. Expressing something that might have just happened,
 typically in the earlier part of the day.
3. Expressing something that had happened in the distant
 past about which we may not have much or any
 knowledge.
Future tense: भविष्यत् काल
Future tense has two forms associated with it.
1. Expressing something that is certainly going to happen.
2. Expressing something that is likely to happen.

There are four forms of the verb which do not relate
to any time. These forms are called "moods" in the
English language.
English grammar specifies three moods which are,
Indicative mood, Imperative mood, Subjunctive mood.
In Sanskrit primers one sees a reference to four moods
with a slightly different nomenclature.
These are,
Imperative mood,
potential mood,
conditional mood and
benedictive mood.
Since the nomenclature differs we will have
to see what the moods in Sanskrit actually refer to.
The ten forms of usage of the verb are each given a
name in Sanskrit and all the names start with the
akshara l. Hence the forms are called the ten "lakaras"
(Even though two of the forms do not strictly start
with l , the term lkara: applies)
1.लट् -- Present tense
2. लङ् -- Past tense - imperfect
3. लुङ् --  Past tense - aorist
4. लिट् --  Past tense - perfect
5. लुट् -- Future tense - likely
6. लृट् -- Future tense - certain
7. लृङ्  -- Conditional mood
8. विधिलिङ् -- Potential mood
9. आशीर्लिङ् -- Benedictive mood
10. लोट् --  Imperative mood
It may be noted that five of the lakaras end in ट् and
the remaining five in ङ् . One more Lakara is known to
be seen in Vedic texts. It is known as लेट् .
It must also be remembered that verbs in Sanskrit belong
to two categories depending on whether the activity
specified in the verb applies to the person himself -- आत्मनेपद
or whether it applies to someone other than the subject
of the verb -- परस्मैपद

Verbs which can take both forms are known as उभयपद
Each verb in Sanskrit can be traced to a root which we
may refer to as the root form of the verb. There are many
instances of verbs being derived from two different forms
of a root. The form of the root used in deriving the verb
will depend on the tense.
Forms of the verb for the different tenses and moods are
obtained by adding suffixes or prefixes or both to the
root form and adding an infix as well. So we may say
that the general for of any "lakara" is
 (prefix) + root form + infix + suffix
The paranthesis indicates that the prefix is not present
in all the forms.
The infix is generally referred to as the conjugational sign.

The form of the infix is dependent on the root form as
well as person. In Sanskrit, the aksharas in the infix are
termed as विकरणप्रत्ययः and those in the suffix are
called तिङ्प्रत्ययः. The root form is known as धातु

The suffix is referred to as the verbal termination sign.
The form of the suffix depends on the lakara and we can
apply some rules to arrive at the suffixes.
For each of the lakaras, nine suffixes will have to be remembered.
Three persons and three numbers for each person make up the nine.
It may be borne in mind that the verbal termination signs
also depend on the type of the verb, i.e., "Atmanepada"
or "Parasmaipada".

----------------- Lesson10 --------------------
Past tense (simple past tense):
The form considered here is लङ्
As seen in the introduction, the formation of
the verb may be specified through a formula.

(prefix) + verb root + infix + suffix

The infix is based on the root and the person while
the suffix, referred to as the verb termination,
depends on the tense or the mood.

For the simple past tense, अ is the prefix.
The terminations are as follows. These apply for
verbs in "parasmaipada".
Per.     Sing.     Dual        Pl.
III.         त्         तां           अन्
II.          सू          तं             त
I.             अं         व             म
Applying the formula the forms of a verb will be
obtained as
III Sing. A+vr+A+t­
III Dual A+vr+A+tam­
III Pl. A+vr +A+An­
II Sing. A+vr+A+s¥
II Dual A+vr+A+tm­
II Pl. A+vr+A+t
I Sing. A+vr+Aa+A|
I Dual A+vr+Aa+v
I Pl. A+vr+Aa+m
Now for the forms (past tense) of the verb gÅC¢t.
The root form for the verb is gÅCq
The infix corresponding to the root gÅC qis also A
for second and third person but Aa for first person.
Per. Sing. Dual Pl.
III. अगच्छत्      अगच्छतां         अगच्छन्
     He went     They two went    They went

II. अगच्छः        अगच्छतं        अगच्छत
     You went   You two went      You went

I. अगच्छं         अगच्छाव            अगच्छाम
      I went       We two went         We went

The discerning reader would want to know why in
the case of the second person singular, there is
no conformity with the indicated termination s¥ or
why differences are seen in applying Sandhi rules?
It must be remembered that there are specific grammar
rules in repect of how sounds are modified when suffixes
are added. Typically, the suffix s¥ ,when added to a noun
or verb root, becomes a visarg. We will not dwell on this
much, as this is beyond the scope of our current lessons.
-----------------------------------------------------------------------
------------------- Lesson 10 --------------------
Future Tense- B¢vÝyÏkal:
As seen in the introduction, Future Tense may
express something that is certainly going to happen
(l¦zq) or express something that may happen(l¤zq).
Of these two, l¦zq is seen in frequent use.
The infix for future tense is Þy. This infix changes its
form to iÝy when applied to some roots. In some cases
it may become Ýy. There is no direct rule or formula
which we can remember in respect of this infix. It
will be necessary to commit to memeory the forms
for different verbs.
For many verbs, two root forms may be seen. For
example,
gm­ , gÅCq are the two root forms given for gÅC¢t.Likewise,
pa , ¢pb­ for ¢pb¢t and
ÞTa , ¢t¿q for ¢t¿¢t .
The form of the verb for future tense will be based
on the first root where two roots are specified.
As seen earlier, the second form of the root will be
used in generating the verb in present tense, past tense
and imperative mood.
Let us look at the terminations for future tense.
The infix and the tense terminations are combined
together and shown here.
The table applies to verbs in "parasmaipada"
Per. Sing. Dual Pl.
III Ýy¢t Ýyt: Ýy¢Ót
II Ýy¢s ÝyT: ÝyT
I Ýya¢m Ýyav: Ýyam:
Now for the forms of the verb gÅC¢t in future tense.
III g¢mÝy¢t g¢mÝyt: g¢mÝy¢Ót
He will They two They
go will go will go
II g¢mÝy¢s g¢mÝyT: g¢mÝyT
You will You two You
go will go will go
I g¢mÝya¢m g¢mÝyav: g¢mÝyam:
I will go We two We will
will go go
The forms for ¢pb¢t. Please note that the form
of the root that is taken is pa .
III paÞy¢t paÞyt: paÞy¢Ót
He will They two They will
drink will drink drink
II paÞy¢s paÞyT: paÞyT
You will You (two) You willdrink will drink drink
I paÞya¢m paÞyav: paÞyam:
I will We (two) We will
drink will drink drink
The student would have observed by now that he/she
will have to remember the root forms for many verbs
to be able to correctly form the verbs. Panini, the
foremost among Grammarians, had listed about 1950
root forms for Sanskrit. Surprisingly, knowledge of
just about 300 of the root forms will be adequate for
understanding Sanskrit texts.
If you arew curious as to what these 300 are, you may
have to wait for advanced lessons to be put up in these
pages! This is a big task and we would like to know if
you are interested. Send us a note.
---------------------------------------------------------------------
---------------Lesson 10--------------
Summary of root terminations and verbal
terminations for different tenses and moods.
The tables given below may be used as a basic
reference for determining the forms of the verbs
in different tenses. The student is reminded that
the table is given only as a reference and the
terminations cannot be blindly applied to a root
form. It will be necessary to remember the root
forms for many verbs.
Terminations for the present Tense
prÞmWpd AaÏmnEpd
III ¢t t: A¢Ót tE itE AÓtE
II ¢s T: T sE iTE ÒvE
I ¢m v: m: i vhE mhE
Terminations for the Past (imperfect) tense
III t­ tam­ An­ t ita| AÓt
II s¥ tm­ t Ta: iTa| Òvm­I Am­ v m i v¢h m¢h
Terminations for the Future Tense
III Ýy¢t Ýyt: Ýy¢Ót ÝytE ÝyEtE ÝyÓtE
II Ýy¢s ÝyT: ÝyT ÝysE ÝyTE ÝyÒvE
I Ýya¢m Ýyav: Ýyam: ÝyE ÝyavhE ÝyamhE
In case of the Future Tense, we have already seen
that the general termination is Þy. In some verbs,
Þy changes to Ýy and also takes i in the beginning
of the termination. The form shown above may be
interpreted in the light of this observation.
Terminations for the Imperative Mood
III t¤ ta| AÓt¤ ta| ita| AÓta|
II tat­ t| t Þv iTa| Òvm­
I Aa¢n Aav Aam­ eE AavhW AamhW
Terminations for the Potential Mood
III iIt­ iItam­ iIy¤: iIt iIyata| iIrn­
II iI: iItm­ iIt iITa: iIyaTa| iIÒv|
I iIy| iIv iIm iIy iIv¢h iIm¢h

शिवमहिम्न स्तोत्र -- चित्रप्रत

शिवमहिम्न स्तोत्र  -- चित्रप्रत

तुम्ही हो माता गीत का संस्कृत अनुवाद

तुम्ही हो माता गीत का संस्कृत अनुवाद
प्रयास -- लीना मेहेंदले दि.  7 अगस्त 2013

त्वमेव माता च पिता त्वमेव
त्वमेव बंधुश्च सखा त्वमेव
त्वमेव विद्या द्रविणं त्वमेव
त्वमेव सर्वं मम देवदेव

त्वमेव मित्रः परमाधारः
न कोSपि अन्यः भवदुःखहारः
त्वमेव नौका --- त्वम् हि नाविकः    (नयिता  चलेगा क्या -- रचयिता की तरह)
त्वमेव सर्वं मम देवदेव

अहं तु पुष्पः जलाशयस्त्वम्
तव प्रसादात् प्रफुल्लितोSहम्
कृपालुताम् तव  नमस्करोमि
प्रसीद देव प्रसीद देव

जानें संस्कृत पढें संस्कृत पाठ

जानें संस्कृत पढें संस्कृत


पाठ 1
जानें संस्कृत पढें संस्कृत में सभी सदस्योंका स्वागत है। आइये बात करें स्वागत की।
आगत = आया हुआ। परन्तु आगतम् = आगमन अर्थात किसी का आना । उसमें सु लगा दिया जो अच्छाईका द्योतक है। तो बन गया सु + आगतम् अर्थात स्वागतम्। और अब तो लोग उसमें एक और सु जोडने लगे ताकि और अच्छा हो। इस प्रकार सुस्वागतम् कहने का चलन बन गया।
वैसे आगत भी बना है गत में आ जोडकर। गत अर्थात जो गया । विगत का अर्थ है वह काल जो बीत गया। परंपरागत अर्थात जो परंपराके कारण चल रहा है। अभ्यागत का अर्थ है विशिष्टता के साथ आया हुआ (अभि + आगत = अभ्यागत)।



पाठ 2

संस्कृत सीखनेकी एक अति सरल युक्ति है। देखिये ये पंक्ति -- ११, २१, ३१, ४१, ५१ .. हर बार इकाइ में १ है और हम इसका अर्थ समझते हैं और जानते हैं कि इसे एक तरीकेसे पढा और समझा जाता है -- इग्यारह, इक्कीस, इकतीस, इकतालिस ... । ये दूसरी पंक्ति देखिये -- ९१, ९२, ९३, ९४... यहाँ दशक का अंक एक ही है। इसका भी अर्थ हम समझ लेते हैं.
इसी प्रकार संस्कृत में अंत में कुछ प्रत्यय लगते हैं और आरंभ में कुछ उपसर्ग । ऐसे शब्द मिल जायें तो उनके अर्थ और छंदात्मकता खूब उपयोग किया जा सकता है। ऐसा सर्वाधिक उपयोग करनेवाली भाषा है संस्कृत । 
पिछले पाठ में मैंने अंतमें आगत या गत लगाकर बननेवाले कुछ शब्द गिनाये थे। आज देखते हां क्रम से संबंधित ये शब्द -- क्रम, अनुक्रम, वर्णक्रम, विक्रम, पराक्रम, कार्यक्रम, आक्रमण, संक्रमण। ये सभी शब्द भारतकी हर भाषामें प्रयुक्त होते हैं। 
तो सोचिये तीन बातें -- क्या आप इनमेंसे हर शब्द का अर्थ उसकी छटाके साथ पूर्णतासे जानते हैं और उपयोग में लाते हैं -- किसी श्बद से उलझ गये हों तो यहाँ पूछ लें। 
दूसरी बात -- इतने संस्कृत शब्द जानते हुए हम क्यों न जनगणना में लिखवायें कि हमारी ज्ञात भाषाओंमें एक संस्कृत भी है।
तीसरी बात -- हमारी जमगणना की नीति विघटनवादी है -- क्या हम उसे संघटनवादी नही बना सकते -- मसलन वे पूछते हैं आपकी मातृभाषा क्या है और इस प्रकार एक मराठी या मैथिली या भोजपुरी बोलनेवालेको हिंदी बोलनेवालोंसे अलग कर देते हैं। इसकी बजाय वे पूछें कि आप भारत की कौन-कौनसी भाषा जानते हैं -- तो हम गर्वसे अपनी जानकारी की सभी भाषाएँ गिना सकते हैं और उनकी पढाई कर खुश हो सकते हैं।

पाठ 3
परखिये अपना संस्कृत का ज्ञान और यहाँ लिख डालिये सही अर्थ इन शब्दोंके -- 

भव, संभव, वैभव, अनुभव, पराभव, उद्भव, 

भाव, प्रभाव, आविर्भाव, अभाव, दुर्भाव, स्वभाव, अहंभाव

पाठ 4
मन्मथारि या नामाचे संबोधन आहे मन्मथारे (खालील श्लोकात). ते वाचून हा पाठ लिहावा वाटला. 

मन्मथारि -- मन्मथाचा (मदनाचा) अरि (शत्रू) अर्थात शंकर. याचप्रमाणे अरि ने शेवट होणारी इतर नावे आहेत -- मुरारि 

(कृष्ण), त्रिपुरारि (शंकर), मदनारि। या सर्वांचा धावा करायचा झाल्यास संबोधनामधे रि चा रे होतो, उदा श्रीकृष्ण गोविंद हरे, 

मुरारे ..

Sanskrit Wikipedia

Work in progress: 

Techies give the ancient language fresh lease of life with site that attracts about 5L visitors a month, reviving interest in the language

Niranjan Kaggere

     

Posted On Monday, June 03, 2013 at 10:28:38 AM

Dr Sumana Koundinya with a colleague Copyright holders would sneer at the idea of digital preservation, but a group of techies is giving an ancient language a fresh lease of life with the technique.   Until about a year ago, most of these ‘scientists’ in the digital sphere had pursued plush tech jobs in IT majors.   In the prime of their careers, they have have stepped back to give Sanskrita thrust. Over the last few years, these techies, while simultaneously working on their MNC jobs, earned doctoral degrees in Sanskrit.  They then began to focus their technical prowess on creating a strong digital database for Sanskrit. That effort resulted in Sanskrit Wikipedia, an online project that could become the Sanskrit version of the popular free encyclopaedia.  What is more, the project is reviving interest in the language with more and more ordinary people signing up to learn the language.  “Prior to the invention of the printing press, there were about 6,000 languages of which 4,000 vanished because they could not adapt to print and printing technology,” said Chamu Krishna Shastri, a renowned scholar of Sanskrit and a founder of the NGO Samskrita Bharati, which supports Sanskrit Wikipedia.   “In this digital age, everything has to have a digital presence. If a language does not have a presence on the Internet or the digital world, it will not survive for long. This is what inspired Sanskrit Wikipedia project. It will bridge the gap between Sanskrit and technology.  More than anything else it is Sanskrit for ‘Screenagers’ as everybody picks up lessons from screens these days!” Sanskrit Wikipedia, says Dr Sumana Koundinya, the leader of the project, marries an old language to modern techniques.  “Those who studied Sanskrit knew very little about (modern) sciences,” Koundinya said. “Similarly, scientists in various disciplines had no knowledge of Sanskrit and its ancient wisdom. Sanskrit Wikipedia is a medium which bridges the gap between these two extremities.” Koundinya quit a plush job in Oracle a couple of years ago to devote herself completely to popularising the language. She says eight people — techies and Sanskrit scholars — are working full-time on the project. It hasn’t been easy though. “We are thankful to the Department of Kannada and Culture which pumped in initial funds to kick off the project,” Koundinya said.  “We have grown with contributions and voluntary services of various people from across the globe. The Wikimedia Foundation based in New Delhi helped us with orientation and insight into content development.  Resource persons like Siju Alex and Arun Ramanathan gave us technical assistance to meet the challenges of Unicode. Today, not just Bangalore and India, but people from Germany and the US contribute articles.”  The group receives about 125 articles on an average every month from people across the globe. And while they are trying its best to generate original content, it relies heavily on the conventional Wikipedia for contemporary topics.  The group also teaches ordinary people to speak and write Sanskrit. Their work is available at www.sa.wikipedia.org.

Naya Savera Welfare Society

Naya Savera Welfare Society	Apr 23 (5 days ago)
to me, Prashant

Dear Madam/Sir,

We are pleased to inform you that Seva Bharti Gurgaon is running a computer Center at RK Public School at Gurgaon. Currently  the student strength of the center is approx. 40. The center offers basic level certificate courses in Computer as well as  recently started Hindi Typing by Inscript Method.  We came to know through Shri Prashant Bhardwaj that ‘Kaushalam’  has a designed program or course for Typing by Inscript methodology and we are very keen to affiliate ourselves to the Kaushalam for certification of the said course.

Regards,
Subrat Das

Maharshi vedvyas pratishthan

Maharshi vedvyas pratishthan 

New Zealand school teaches Sanskrit and claims it helps children understand English

By ANI | ANI – Wed 25 Jan, 2012

Nevada (US), Jan 25 (ANI): A school in New Zealand has a 'Sanskrit Language Studies' program and claims that learning Sanskrit accelerates a child's reading ability.

Ficino School in Mt Eden area of Auckland (New Zealand), calls itself a 'values-based academic institution' and offers education for girls and boys from year one to eight. It says about Sanskrit: "It has a wonderful system of sound and grammar, which gives the child an excellent base for the study of any language. Children love its order and beauty."

Distinguished Hindu statesman Rajan Zed has applauded Ficino School for fostering universal virtues and encouraging Sanskrit studies and adds that Sanskrit has a close relationship with other classical languages like Latin, Greek, French, German, etc.

According to Peter Crompton, principal of this school founded in 1997, where curriculum includes "food for the mind, food for the spirit, food for the body", "Sanskrit with its almost perfect grammatical system...provides children with a roadmap for understanding English." Sanskrit not only gives young learners a clear understanding of the structure of language, it also heightens their awareness of the process of speech, creating a greater understanding of and ability to, enunciate words clearly, Crompton adds.

Zed, who is President of Universal Society of Hinduism, in a statement in Nevada (USA) today, pointed out that Sanskrit should be restored to its rightful place. It needed to be brought to the mainstream and hidden scientific truths in ancient Sanskrit literature should be brought to light, he said.

Rajan Zed strongly criticized India Government for not doing enough for Sanskrit language. He asked India Government to do much more for the development, propagation, encouragement and promotion of Sanskrit in India and the world, which was essential for the development of India and preservation of its cultural heritage. Sanskrit also provided the theoretical foundation of ancient sciences.

Besides Hindu scriptures, a vast amount of Buddhist and Jain scriptures were also written in Sanskrit, which is known as "the language of the gods". According to tradition, self-born God created Sanskrit, which is everlasting and divine. The oldest scripture of mankind still in common use, Rig-Veda, was written in Sanskrit, Zed added.

Mahatma Gandhi said, "Without the study of Sanskrit, one cannot become a true learned man." German philologist Max Muller added, "Sanskrit is the greatest language of the world." (ANI)

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For comments see the link

http://in.news.yahoo.com/zealand-school-teaches-sanskrit-claims-helps-children-understand-145613193.html

Dharma and Religion are non-synonimous.

In none of Bharatheeya foundational Scriptures numbering over 2,400 one can see
a word HINDU, much less as a religion. All our scriptures and related literature use the world DHARMA in a sense that is much wider and much different than the meaning conveyed by the word RELIGION
Dharma is an universal approach to matters related to DIVINE. We are taught to see
DIVINUTY IN ALL THAT EXISTS -- CHARACHAR. 
BHARATHEEYA RACE is therefore, not violent to others who don't join them in
their approach to god.
The Bharateeya concept of GOD, evolved over more than 10,000 years, so we are bound to have a large no of variations.
We had Kapil muni -- the originator of Sankhya Darshan who said there is no ISHWAR -- only purush (any thing that has INTELLIGENCE) and Prakriti. But he talked of Kaivalya -- which is the end of ALL SORROWS and a state of TOTAL BLISS. This is the NIREESHWARVAD.
He was followed by Patanjali Muni who said that there is Ishwar and the Purush gets to the stage of almost the Kaivalya by his own effort but the final culmination can be achieved only through the blessings of God. And how was God -- what characteristics? To this Panini's answer was NIRGUN - NIRAKAR God.
The journey proceeded from Nireeshwarwad to Nirgun Ishwar and then to Sagun Ishwar -- the earliest concept of Sagun Ishwar being Aadi-Shakti depicted by Durga-Saptashati. Then others like Shiva and Vishnu followed -- giving rise to cults. Around 2300 back came Buddha who once again propounded the idea of NO ISHWAR but did talk of Nirwan which is similar to Kaivalya.
The freedom to choose your own concept of God and to channelise your Aatmic energy towards God is available in the Bharateeya Darshan and the oneness of all forms of God is its core character. Even Shankaracharya, while preaching Adwaita, cannot resist the temptation of composing a beautiful Stotra Bhaj Govindam. He describes his Dwaita and Adwaita from God by giving lovely example of a wave that arises in the sea -- is it one with sea or apart from sea?
Today lot of disharmony is spread because of a confusion that arises out of equating the word Religion with the word Dharma. We must promote the use of the word Dharma as non-synonimous to religion. It has to be an effort by ALL and not just few individuals to emphasize that Dharma has a meaning larger than the meaning conveyed by Religion.
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Ayurved -- topics for Shooting