आगम शास्त्र -भोपाळ

I have not studied Veda-s so no idea about that. There is a book published by MP Hindi Sahitya Akadami, Bhopal on Agama Shastra. It is compilation of serial lectures on Agama by Acharya Rammurthy Tripathi delivered at Jiwaji University, Gwalior years ago. I have the book but I have not been able to complete it's study which I intend to, soon. It is claimed to be the best exposition on Agama by a pratitioner of Agama. You can have the book from the Akadami at Bhopal. Being Govt. body, they did precious little to popularise the book.

******** श्रीगीतामंजूषामंथन स्पर्धा पुणे

भगवद्गीता मंथन स्पर्धा

स्पर्धा

Contact email--  leena.mehendale@gmail.com 9422055740

स्पर्धा सर्वांसाठी खुली
एक तरी अध्याय पाठ यावा व गीतेबद्दल सामान्य ज्ञान असावे. 

शालेय विद्यार्थ्यांनी मोठ्या प्रमाणांत भाग घ्यावा यासाठी मुख्याध्यापकांनी विशेष प्रयत्न करावे

सहयोग -- भारत विकास परिषद, कौशलम् न्यास, भांडारकर संस्था, गीता धर्म मंडळ -पुणे

प्रस्ताव -- वरील सर्व संस्था संस्कृतच्या प्रसारासाठी कार्यरत असून या वर्षी पुण्यातील संस्कृत विद्वानांसोबत व संस्थांसोबत गीत-मंथन स्पर्धा हा एकत्रित उपक्रम घेत आहेत.

उपक्रम --

गीता - मंथन - प्रतियोगिता या माध्यमातून नवीन पिढीवर योग्य संस्कार घडावेत. मोठ्यांनी भाग घेतला तरी ते लोण पुढील पिढीला जाईल हा आशावाद सोबत आहेच. या हेतूने एक अभिनव व स्पर्धात्मक प्रस्ताव आपल्यासमोर मांडत आहे. त्यास सहयोग देऊन हे कार्य सिद्धीस न्यावे ही विनंति. प्रतियोगितेचे स्वरूप सोबत संलग्न आहे.

भांडारकर प्राच्य विद्या शोध संस्थेचा १०० वर्षांचा कालावधि लौकरच पूर्ण होत आहे. या काळात निरनिराळे प्रथितयश अभ्यासक व संशोधक संस्थेसोबत जोडले गेले. संशोधकांची भावी पीढी तयार होण्याच्या उद्देशाने शालेय विद्यार्थ्यांसाठी अशा प्रतियोगितेचे मुख्य यजमानपद भांडारकर संस्थेने स्वीकारले आहे. सर्व स्पर्धा भांडारकर संस्थेत होतील.

एकूण संपूर्ण आयोजनाचा सूत्र-सांभाळ प्रश्नमंजूषा, व अँकरची जबाबदारी, तसेच पत्रव्यवहार कौशलम् न्यासाद्वारे केला जाईल.

गीता धर्म मंडळाने योग्य ते परीक्षक योजण्याचे मान्य केले आहे.

भारत विकास परिषदेमार्फत शालेय विद्यार्थ्यांना संपर्क करून त्यांचे फॉर्म भरून घेणे, शिक्षकांमार्फत तयारी करून घेणे व त्यांना स्पर्धेत उतरविणे ही सर्वाधिक महत्वाची जबाबदारी स्वीकारली आहे.

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प्रश्नांचे स्वरूप व गुणांची विभागणी

मुख्यतः शालेय विद्यार्थ्यांसाठी पण काही प्रमाणांत वरिष्ठ विद्यार्थी व इतर नागरीकही भाग घेऊ शकतील.

उद्देश -- एक तरी अध्याय पाठ यावा व गीतेबद्दल सामान्य ज्ञान असावे.

सोपी स्पर्धा आणि कठिण स्पर्धा

स्पर्धेतील प्रश्नाचे स्वरूप व गुणांची विभागणी ढोबळमानाने खालीलप्रमाणे --

सोपी व कठिण अशा दोन पातळींवर स्पर्धा असेल. आपापला अध्याय गटांनी स्वतःच ठरवायचा आहे पाठांतर आधारित प्रश्न त्यावर विचारण्यात येतील. इतर प्रश्न संपूर्ण गीतेतून निवडले जातील

सोपी स्पर्धा

गटाने निवडलेल्या अध्यायातील श्लोकांचे पाठांतर -- ३० 

गीतेतील विविध शब्दांचे अर्थ -- ३०

शब्दांचे सोपे व्याकरण जसे विभक्ति, वचन, लिंग, संधी, समास १०

क्रियापदांचे सोपे व्याकरण जसे काळ, लकार, वचन १०

काही खास शब्दांमागील कथानक, प्रसंग यावरील प्रश्न २०

कठिण पातळी

गटाने निवडलेल्या अध्यायातील श्लोकांचे पाठांतर – २५

गीतेतील विविध शब्दांचे अर्थ – २५

शब्दांचे व सोपे क्रियापदांचे व्याकरण -- विभक्ति, वचन, लिंग, संधी, समास, काळ, लकार -- २०

गीतेतील विविध श्लोकांमधील संकल्पनांचा अर्थ, श्लोकार्थांची तुलना, तत्वज्ञान- ३०

गीता मंथन स्पर्धेचा अर्ज नमुना

तुमची सोपी अथवा कठिण पातळी आहे ते ठरवा.

तुमच्या गटाचा अध्याय ठरवा

१) तुमच्या गटासाठी एक नांव निवडा

गटाचे नांव पातळी व अध्याय

२) शाळेचे नांव, मुख्याध्यापकांचे नांव, फोन व ईमेल.

३) गटातील चारही सदस्यांची नांवे व फोन नं, ईमेल (असल्यास ते ही द्यावे) शाळेमार्फत नसल्यास सदस्यांनी आपापल्या शाळांची नांवे देखील लिहावीत.

* गट प्रमुख-

* गट सदस्य-

* गट सदस्य-

* गट सदस्य-

४) गटासाठी मार्गदर्शक

नांव

फोन

ईमेल

५) पत्रव्यवहारासाठी-

* गट प्रमुखाचा पत्ता

* मार्गदर्शकाचा पत्ता

* शाळेचा पत्ता

६) स्पर्धकांची तयारीची योग्यता

* सोपी

* कठिण

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नमुना प्रश्नावली

आयोजन

स्पर्धेचे फॉर्म, प्रश्नांचे स्वरूप व गुणांची विभागणी वेगळे पहावे. आयोजन असे असेल --

१) ही प्रतियोगिता भांडारककर संस्थेतील टाटा हॉलमधे भरेल. वेळ -- सायंकाळी ३.३० ते ५.३० पैकी प्रत्यक्ष स्पर्धेची वेळ ४ ते ५. स्पर्धेचा दिवस लौकरच ठरेल. दर पाच फॉर्म गोळा झाल्यावर त्यांच्यासाठी पहिल्या फेरीची  स्पर्धा अशा प्रकारे  क्रमाक्रमाने पहिल्या फेरीच्या  स्पर्धा होतील

२) यासाठी शाळांनी त्यांच्या मुलीमुलांना ४ -४ च्या गटाने पाठवायचे आहे. एक शाळा अनेक गट पाठवू शकतात. त्यासाठी प्रत्येक गटाने नमुना फॉर्म वेगवेगळा भरून द्यावा.

३) शालेय मुलीमुलांनी स्वतःच ४-४ चा गट करून स्पर्धेचा फॉर्म भरून दिल्यास त्यांना परवानगी असेल.

४)  शाळेबाहेरच्या स्पर्घकांनी वरिष्ठ विद्यार्थी अथवा नागरिकांनी स्वतःच ४-४ चे गट करून फॉर्म भरावेत.
५) स्पर्धेच्या एका भागात एका वेळी ५ गट उतरतील. त्यांना २० ते ४० प्रश्न विचारले जातील. जास्त व समर्पक उत्तरे देणारा गट विजयी ठरेल. इतर नियम स्पर्धेवेळी जाहीर होतील.

६) प्रश्नकर्ता अँकर व ३ सदस्यांचे सल्लागार मंडळ यांचा निर्णय अंतिम व सर्वांना बंधनकारक असेल.

७) विचारलेल्या प्रश्नांपैकी जेवढी सलग उत्तरे बरोबर असतील त्यानुरूप बक्षिसे दिली जातील

८) अँकरची प्रश्नमालिका संपल्यावर प्रेक्षकांमधून वेगळे प्रश्न विचारले जाऊ शकतात व त्यांच्या सुयोग्य उत्तरांना वेगळे बक्षिस असेल.

९) प्रत्येक गटाने त्यांच्या तयारीचा किमान एक अध्याय फॉर्ममधे भरावा. पाठांतराचे प्रश्न त्या अध्यायावरच असतील

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************ कौशलम् न्यासस्य प्रस्तावना 10-08-2017

।।श्री।।

कौशलम न्यासस्य प्रस्तावना
(final 20-10-17)

संस्कृतभाषायां उपलब्धस्य ज्ञाननिधेः परिचयः, प्रसारप्रचारौ, प्रयोगश्च सुचारुतया भवतु इति विचार्य संस्थापकैः स्थापितोsस्ति निर्मितोsस्ति एकः धर्मदायन्यासः। मूलधनं लक्षरुप्यकात्मकं तत्र निधिरूपेण स्थापितमस्ति।

न्यासस्य उद्दिष्टानि-

१) संस्कृते वर्तमानस्य महतः ज्ञाननिधेः संरक्षणम् अध्ययनं च।

२) संस्कृतज्ञानसंरक्षण-प्रसार-अध्ययनपराणां तज्ज्ञानां समन्वयार्थम् एकत्रीकरणम् 

३) संस्कृतभाषासाहित्यविचाराणाम्  अध्ययन-अध्यापनं प्रचारः प्रसारश्च।

४) आधुनिकयन्त्रतन्त्रप्रचारमाध्यमानां प्रयोगेण संस्कृतस्य यथाशीघ्रम् संवर्धनम् तथा तत् द्वारा संस्कृताध्ययनस्य वेगवर्धनं च।

५) देशस्य नानादिग्विभागेषु उपलब्धस्य संस्कृतवाङ्मयस्य अध्ययनार्थम् सङ्कलनम्।

६) आयुर्वेद-गणित-विज्ञान-भूगोल-समाजशास्त्रादिविषयेषु उपलब्धं संस्कृतवाङ्मयम् आधुनिकैः तैस्तैः विषयैः तुलयित्वा परस्परपूरकत्वार्थं तेषां प्रयोगाः ।

७) प्राचीनस्य संस्कृतज्ञानस्य आधुनिकज्ञानेन सह संमिश्रणात् मानवमात्रस्य उन्नत्यर्थं प्रयासाः। 

८) सर्वेषाम् भारतीयभाषाणाम्, लिप्यानाम् च या एका एव वर्णमाला वर्तते, 

सा संगणके सुप्रतिष्ठिता भवेत् । तत्कार्यं च ।

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श्री अभ्यंकरांकडे टाकलेले प्रश्न -- 10-08-2017
धर्मदाय व धर्मादाय यापैकी धर्मादाय हेच बरोबर वाटते. त्यामुळे धर्मादायन्यासः अशी दुरुस्ती करावी काय -- कृपया लिहावे.

तज्ज्ञानां एकत्रीकरणम् (संगठनम् ?) --त्यांचे संगठन हा उद्देश नाही पण समन्वयन हे उद्दिष्ट आहे -- नेटवर्किंग या अर्थाने. तर योग्य शब्द कोणता?

वेग गतिवर्धनं --तुम्ही गति आणि वेग हे दोनही शब्द खोडलेत -- ? पण वेगाने काम व्हावे हे उद्दिष्ट आहे.

संस्कृतवाङ्मयस्य अध्ययनार्थम् एकत्रीकरणम् (संगठनम् ?)।-- वाङ्मयाचे संगठन ? इथे कन्सॉलिडेशन या अर्थाचा शब्द हवा आहे.

उन्नत्यर्थं प्रयोगः (प्रयासाः ?)। -- होय प्रयासाः अशी दुरुस्ती केली. 
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reply--

1. नुसतं "न्यासः" म्हटलं तरी चालेल ना ?

2. "एकत्रीकरणम् / संगठनम्"-च्या ऐवजी "समन्वयः सङ्कलनं च" ?

3. वेगाने काम व्हावे या उद्दिष्टासाठी "यथाशीघ्रम्" म्हणता येईल.

    

द्यौः शान्तिः अंतरिक्षः शान्तिः -- शांतिपाठ

नमो ब्रह्मणे ऋतं वदिष्यामि सत्यं वदिष्यामि -- सत्यप्रतिष्ठा

रामकथा सोनी टीवीसे Ram Katha Super

Sanskrit -- beautiful contextual language

From NL Dongre, IPS, Riwa MP.
Sanskrit is a beautiful contextual language. It is called “Dev Bhasha” the language of the soul. Here, meanings of the words must come from the heart, from direct experience – dictionary meanings or static meanings have not much value. Meanings of the words vary depending on mind-set, time, location and culture. The words are made to expand the possibilities of the mind.We carry out our lives assuming ourselves to be something substantial and unchanging, and we become deeply attach[ed] to this assumed self (this attachment is known in Sanskrit as ātma-grāha). But we attach to more than simply a notion of a self. We also reify the things that we see, hear, and think, into substances, and attach to them as well. This is called attachment to dharmas (Skt. dharma-grāha). Among these two attachments, it may be the case that we can earnestly reflect and bring ourselves to the awareness of our attachment to self, making an effort to avoid it. But attachment to dharmas occurs at such a subtle level that stemming it based on conscious reflective awareness is practically impossible for most people. We grasp at all dharmas (all phenomena), despite the fact that they are nothing more than a provisional combination of elements according to certain conditions. Taking these as the framework created from our past experiences, along with accordance to our individual circumstances, we see, hear, and think. When we regard the content of such seeing, hearing, and thinking to be accurate, attachment to dharmas ends up being far more difficult to come to reconcile than attachment to self. How do you deal with something that is virtually unnoticeable? This attachment to dharmas engenders the cognitive hindrances (jñeya-āvaraṇa), while attachment to self engenders the afflictive hindrances (kleśa-āvaraṇa). Nirvāṇa is said to manifest based on the removal of the afflictive hindrances, while bodhi is obtained by the elimination of the cognitive hindrances. Classical Sanskrit prose writers made very long sentences like this: "Lost in the forest and in thought, bent upon death and at the root of a tree, fallen upon calamity and her nurse's bosom, parted from her husband and happiness, burnt with the fierce sunshine and the woes of widowhood, her mouth closed with silence as well as by her hand, held fast by her companions as well as by grief, I saw her with her kindred and her graces all gone, her ears and her soul left bare, her ornaments and her aims abandoned, her bracelets and her hopes broken, her companions and the needle-like grass-spears clinging round her feet, her eyes and her beloved fixed within her bosom, her sighs and her hair long, her limbs and her merits exhausted, her aged attendants and her streams of tears falling down at her feet...." and it goes on.How many people in India speak Sanskrit? Strictly speaking, we don’t know and that’s not because relevant tables for Census 2011 aren’t yet ready. We don’t know because we don’t ask. The census primarily asks a question about “mother tongue”. Pre-Independence, in Census 1891, “parent tongue” was also used. But it’s mother tongue now. The number of people who reported Sanskrit as their mother tongue in censuses was 2,212 in 1971, 6,106 in 1981, 49,736 in 1991 and 14,135 in 2001. Sanskrit is not a non-Scheduled language. It’s one of the languages in the Eighth Schedule and is also an official language in Uttarakhand. There are people who would probably like to proclaim it a dead language. “Dead” is an imprecise term, in the context of languages. But languages do become extinct, when there are no surviving speakers, and globalisation and language shifts have encouraged the pace of death. Will we proclaim the death of Sanskrit according to “mother tongue”? With the 1971 to the 2001 numbers I have cited, any statistician worth his/ her salt will sense there’s something exceedingly wrong with those figures, though it’s conceivably possible 35,000 Sanskrit speakers sought linguistic asylum in Germany, or wherever the language is encouraged. By the way, in 2001, roughly half of those 14,135 with Sanskrit as their mother tongue were in Uttar Pradesh, which seems fair enough. However, there was one such strange individual in Arunachal Pradesh and another one in Meghalaya. More importantly, we will get data on Sanskrit-speaking abilities of Indians not from “mother tongue” but from “other languages known”. The data we collect on that is even more unsatisfactory. For Census 2001, look at the household schedule and check question No 11. You can list a maximum of two languages and no more. I believe P.V. Narasimha Rao himself spoke seven Indian languages (including “mother tongue”) and six foreign ones. I wonder which two he picked. Forget villages like Mattur or Hosahalli in Karnataka, where everyone speaks Sanskrit. Think of someone who is urban and has a graduate degree, without Hindi being the mother tongue. If s/he knows Sanskrit, the language basket will probably be mother tongue, English, Hindi and Sanskrit. The probability of Sanskrit not showing up on census schedules is extremely high. That’s the reason I said we don’t know how many people speak Sanskrit. Therefore, to paraphrase Mark Twain, reports about the death of Sanskrit are greatly exaggerated. No doubt there are people who wish Sanskrit to die — because they don’t perceive it to possess value. There’s an infamous quote from Macaulay’s “Minute upon Indian Education”: “I have never found one among them (learned men) who could deny that a single shelf of a good European library was worth the whole native literature of India and Arabia”. In fairness to Macaulay, that quote is plucked out of context. The context was public funding and a trade-off between Sanskrit/ Arabic and English-teaching. There isn’t necessarily a trade-off, not then and not now. Most people will probably be aware of Kautilya’s Arthashastra, dated to the 2nd or 3th century CE. I wonder how many people know the manuscript disappeared. R. Shamasastry rediscovered it in 1904. It was published in 1909 and translated into English in 1915. Had Shamasastry not known Sanskrit, he wouldn’t have known that manuscript’s worth. There’s a National Mission for Manuscripts (Namami), set up in 2003. This has a gargantuan task of listing, digitising, publishing and translating manuscripts — a manuscript defined as a text more than 75 years old. This manuscript wealth isn’t necessarily in public hands. Hence, surveys are used to estimate what’s in private collections. As of now, Namami has a listing/ digitisation of three million and the estimated stock of manuscripts in India is 35 million. There are at least 60,000 manuscripts in Europe and another 1,50,000 elsewhere in South Asia. Ninety-five per cent of these manuscripts have never been listed, collated and translated. Therefore, we don’t know what is in them. Macaulay could at least blame other learned men. In this day and age, everyone is a bit of an empiricist. Note that two-thirds of these manuscripts are in Sanskrit. But there are other languages too — Arabic and Pali are two examples. Even if the language was Sanskrit, there are instances where we no longer have people who can read scripts in which that Sanskrit language was written down. Note that knowledge transmission in Sanskrit was rarely in written form. Writing is of recent vintage. Most transmission of knowledge was oral, and as the gurukul systems and the guru-shishya tradition collapsed, that knowledge has been irretrievably lost. In a loose sense, this has happened with many branches (shakhas) of sacred texts (shastras), Vedas and Vedangas included. It’s a strange empiricist’s argument to hold that Sanskrit has no value to offer without even knowing what 95 per cent of those manuscripts (forget the lost oral transmission) contain. In a relatively better situation, someone like Manjul Bhargava will come along and remind us of the sulba sutras. In a relatively inferior situation, we will have to depend on a Sanskrit-speaker from Germany or the US to translate what a specific text contains. Sanskrit isn’t quite dead yet. But if it isn’t encouraged and energised, it may well be headed in that direction. How we do it is a subsequent question. First, let’s acknowledge that a problem exists. In Sanskrit, namami means “I bow down”. That store of knowledge deserves at least this bit of humility.