The contribution of west Godavari district of Andhra Pradesh to Sanskrit – literature in 60 years of independent India

The contribution of west Godavari district of Andhra Pradesh to Sanskrit – literature in 60
Years of independent India
[A bird’s eye - view]

Dr.chilakamarthi Durgaprasada Rao
dr.cdprao @gmail.com.

It was Appayyadikshitar, a great poet, rhetorician and philosopher of South India, who declared that to be an Andhra and to speak Telugu is a rare gift won through a rigorous penance.
“Andhratvamandhrabhasha cha
Prabhakaraparishramah
Tatrapi yajushisakha
Nalpasya tapasah phalam”

The Andhras are a society with a long antiquity. There are several references to Andhras in the Vedas, the epics like the Ramayana and the Mahabharata, Puranas as well as the Buddhistic literature. The foremost reference to Andhras as a race is as old as the Aitareyabrahmana of the Rig Veda. An episode in the Aitareyabrahmana goes like this.
Ambarisha was performing a Yajna in which the sacrificial animal died before it was actually offered for the sacrifice. As a remedial measure, he had to substitute a human being. He accumulated a huge amount of money and wandered from door to door seeking a human being for the purpose. Having failed in his effort, he approached the sage Richika, brother- in- law of Viswamitra, and requested him to spare one of his children in exchange for the money. Although Richika had as many as three sons -- Sunahpuccha , Sunassepha and Sunolangula -- he refused to part with his eldest son while his wife Satyavati was unwilling to give away the youngest son. Thus it fell to the lot of Sunassepha, the middle boy, to oblige Ambarisha and undergo the ordeal. While he was reluctantly following Ambarisha, he came across Viswamitra, his maternal uncle, and prostrated before him for relief from the predicament. Having taken pity on him, Viswamitra wanted any one of his own sons to follow Ambarisha in lieu of Sunassepha. It so happened that one of his sons bore the name Andhra. Since none of his sons were willing, Viswamitra grew angry and cursed them.
Though not strictly relevant here, the reader may get curious to know the follow-up of this episode. At Viswamitra's instance, Sunassepha invoked Indra and got relieved of the surrogate sacrifice, as Indra was content with the function sans the sacrifice of life.
Though Andhras have existed even from Vedic times, nothing is known about their contribution to Sanskrit literature till recently. Apastamba was the first known person who contributed considerably to Grihya Sutras, a work in Sanskrit known as Apastamba Sutra and this work is the oldest literary contribution of Andhradesa.
The Andhra region of India is a treasure house of rich culture and heritage. This land, though united geographically, is divided into three regions for administrative convenience: Coastal area, Telangana and Rayalaseema. The Coastal region is divinely identified with Saraswati, Rayalaseema, with Parvati, and Telangana, with Lakshmi. The ancient name of the State of Andhra Pradesh is Thrilingadesa as it is in the midst of three Sivakshetras, Draksharama, Kaleswara and Srisaila. This idea is expressed by Vidyanatha, a great rhetorician and a Poet Laureate in the court of King Prataparudra.

The ancient Andhradesa is said to be somewhat different from and wider than the present Andhra Pradesh. According to Vidyanatha the Andhradesa bordered on Maharashtra in the West, Kalinga in the East, Pandya in the South and Kanyakubja in the North.

The geographical situations and other ambience of Andhradesa are congenial for the development of education in all branches of knowledge. This region, which has earned the well-deserved title "the granary of South India" because of the lush green fields encompassing the area producing very rich harvest, is congenial for the spread also of mundane and transcendental knowledge.

The greatness of Andhradesa is also reflected in the writings of the Greek historian Megasthanes and the records of the Venitian traveller, Marco Polo, who visited this country during the reign of Rudramadevi of the Kakatiya race. Great personalities of the East and West have paid rich tributes to Andhradesa in respect of language, culture and heritage.

For example, while describing the greatness of Krishnadevaraya
[A.D.1509-29], Barbosa, a famous historian of the West, says : "The king allows such freedom that every man may come and go and live according to his own creed without suffering any annoyance and without enquiring whether he is a Christian , Jew, Moor or Heathen. Great equity and justice is observed to all, not only by the ruler but by the people to one another". [The Wonder That Was India; vol-2, by saa rizvee. p-87.]
Andhras have made rich contributions in almost all branches of knowledge. In the words of Dr.V.Raghavan, an eminent critic and Indologist of the South, the Andhra output has been remarkable in quantity as well as quality. In Kavya, Andhra evolved a large variety of panegyrical poems, Prasasti Kavyas or Kshudra Prabandhas. Historical Kavya and Kavya by women writers are two other noteworthy features of the productions of Andhra. In some branches, the works of Andhra Sanskritists gained pan-Indian vogue. In Alamkara Sastra, the Prataparudriyam of Vidyanatha under the Kakatiyas initiated a form which was imitated in other areas. In several branches, the works produced in Andhra gained places of honour in the curriculum of studies in the respective branches all over India. There is no study of Veda without Sayana's commentary; no Advaita without Panchadasi and Jivanmuktiviveka; Annambhatta's Tarkasangraha and Dipika form the beginning of all study of Tarka; Jagannatha's Rasagangadhara occupies a similar position in Alamkara Sastra. Above all, one name is enough to highlight Andhra contribution to Sanskrit - Mallinatha, the prince of commentators, a name synonymous with the study of Sanskrit and the Panchamahakavyas with which that study begins.

In this context, it is necessary to state that there were many scholars in Andhra who toiled for the development and preservation of Sanskrit literature. Many works were authored by scholars of the 19­ th century and beyond. Besides the contribution made by individual pundits, the contribution made by Mutts, Gurukulas principalities and other educational institutions of higher learning deserves a scrutiny.
In this article, the contribution of the scholars of west Godavari district is vividly sketched. In this connection the contribution of not only the natives of the west Godavari district but also the scholars who spent their major span of life in the west Godavari district is also taken into consideration.
West Godavari district came into existence in 1925. Krishna district was bifurcated and eastern part was named west Godavari district. In 1995 the Polavaram taluq of East Godavari district was separated and merged in west Godavari district. The boundaries of the newly formed west Godavari district are: Krishna district and Bay of Bengal in the South, Krishna and Khammam in the west, East Godavari in the East and North. The area of this district is 7780 sq. km. The head quarters of the new district is Eluru. Some parts of this district are well-known for their academic excellence. For example, the statement given by Max muller , the great German Indologist, states : “There are a few Brahmins in the village Kakaraparru. They are in loined cloths and they are capable of governing the entire world in a better way”. Several branches of Sanskrit literature have been enriched by valuable contributions from the west Godavari district. The monumental contribution can be divided into two categories:
One of them is oral while the other is in written form. The oral contribution constitutes the teaching of the Vedas, Shastras and kavyas. As I confine myself to the written contribution of kavyas, the oral part is being ignored although there is a great tradition of teaching and learning of Vedas and other sastras orally.
The written contribution is further divided into original Sanskrit works and their Telugu rendering .The Sanskrit works, done by the scholars of west Godavari district have been further subdivided as follows :
1. Independent works
2. Commentaries and
3. Minor works.
An attempt is made in this paper to high light the literary acumen of some of the scholars in an alphabetical order.
Kavyas and minor works:
* Dr. Arkasomayaji of Dhulipala family took his doctorate in Vedic Mathematics. He authored many kavyas in Sanskrit and was praised for his scholarly exposition of various disciplines of Sanskrit literature. His literary pieces received many laurels. For example, a small piece of his poetry, viz., ‘koham’ meaning ‘Who am I?” is pregnant with great philosophical values.
1 .“kuto desagarbhat aham samprajatah
Gamishyami kutreti vaham na jane
2. Mahadesagarbhe mahakalagarbhe
Kva me jivitam budbudabham mahesa
3.Nabhogola drishyah prabhabhasamanah
Aho kotishah tarakah sambhramanti
4. Param tat samastah khagoliyasastre
Mahasuryagolah bhavantiti vidmah
5. Mahatejasam tadrisanam cha madhye
Ravirno bhaved ekatatrti vidmah
6. Adurasthitatvat daridrishyate no
Brihadbimbarupascha dandahyamanah
7. Aho bhaskaroyam budhadinnavapi
Grahannatmashaktya daridharti karshan
8. Yatha sampratam rajapithe nishannah
Jananatmana samparibhramayanti
9. Iyam bhuh grahanam cha samanyagplah
Mahakasagarbhe svayam bambhramiti
10. Samastasya visvasya dharmah pratistha
Tatah sviya dharmam svayam palayanti
11. Iyam bhuh kavinam prasange mahiti
Svayam renukalpa cha tostuyamana
12. Bahumschapi jivan samutpadayanti
Na tan tratumiste chiram jivitum va
13. Aho! Sa dayamurtirasmasu yasmat
Raverekadure paribhramyatiti
14. Raveh sa samipam tatha durato va
Bhramet chet sajiva vayam kim bhavamah
15. Tadiya cha pricche bahunam cha madhye
Bhavaty ekakhando hyam bharatakhyah
16. Bhavanti pradeshahyaneke tadiyah
Ayamchandra desho madiyotra kaschit
17. Madiye pradeshe bahunam puranam
Idam tirpatitiprasiddham puram cha
18. Vasan srinivasotra yavaccha vishvam
Supasyannivadraw sthitim svichakara
19. Vasan bindurupo puretrapi dehi
Prapanchasya sakshiva jagarmi sadyah
20. Jaramrityuyukte sharirepi jivan
Chidatmamritasmi putra kshitaw cha
21. Parabrahmano yat dinam tatra kalpe
Shrindu pramaneshu manvantareshu
22.Vyatiteshu shatsvadya vaivasvatakhye
Ghatah saptavimso yugopiti vidmah
23. Tato vartamane yuge samprayatah
Trayapadasamjnah kritadyah turiye
24. Kalau namni pade tadiyadyapade
Samayam cha vedasta khaksaih samayam
25. Dharayam bhavamyadya sadyo mameyam
Sthitiryavati syadaham naiva jane
26. Naratvena jato mahadevadeva!
Tvadiya daya me dadau janma tadrik”
In this piece of poetry the author thanks the Almighty for creating him as a human being and prays to Him to elevate him from his obscure physical and animal mentality to a Supra mental illumination to understand Him properly. He also composed a number of kavyas, both major and minor, and they are accessible even to the common reader and many pieces of his poetry are prescribed for intermediate students.
Here is a quick look at some more scholars belonging to West Godavari district who are famous at least in the world of Sanskrit scholars.


**Attili Gopalakrishnamacharya of Narsapur composed a number of laghukavyas in Sanskrit.
** Krishna Sastry of Somanchi family, a native of Relangi {a village near Tanuku}, wrote a commentary on Viduranitulu.
** Krishna Murthy Sastry of Sripada family, who lived between A. D 1866 – A.D 1960, was a native of Devarapalli of west Godavari district. He was the first poet laureate of Andhra Pradesh. He composed more than a hundred works in Telugu. He composed ‘Sri Krishnasweeyacharitam’, an autobiography in Sanskrit, rich in literary values.
**. Kakaraparthi. Krishnamurthy Sastry, who was born in 1905, wrote three works: Vyajyavyavaharam, Ahalyasausilyam and Sadamuktisudharnavam.

*** Kumaraswami of Manepalli family, who lived between A.D 1901-1966 and a native of Palakollu, composed a khandakavya ‘Suswaralu’ in Sanskrit
** Jatavallabhula Purushottam was not only a Sanskritist but also a patriot. He was born in a village Atreyapuram which is on the banks of the river Godavari. Though he obtained a master degree in English, he was interested in Arshadharma. He received two titles Arshavidyabhushana and Dharmopanyasakesari for his eloquent speeches on Vaidikadharma. He also participated in the Quit India movement called by Mahatma Gandhi in 1942 and was jailed for about ten months. He worked as principal of Sanskrit college at Kovvur. He wrote two works in Sanskrit Jagadguruprasasti and Chitrasataka. In this Sataka the greatness of Indian culture, Indian way of life, renunciation and familial relations are scintillatingly described. For example the following sloka underlines the superiority of parental love to the love of offspring towards their parents. Let us relish the beauty of the sloka.
“Putreshu rago hi nisargajath
Pitradibhaktistu yatnasadhyah
Nichairgatissa sahaja jalasya
Yatnenasadhyordhvagatistu tasya.”
[The love of parents towards their children is natural whereas the love of children towards their parents is to be cultivated by effort. The flow of water from higher place to lower region is natural where as the flow from lower to higher level is to be achieved through effort.]
** Cheruvu Satyanarayna Sastry of Tanuku was a great scholar. He performed a number of Avadhanams wherein he composed hundreds of slokas of aesthetic excellence in Sanskrit.
** Dr. Seshu Kumar of Amritavakkula family was born in the village Satyavaram near Marteru. However, he migrated to Nellore on professional work. Besides his works in English, Hindi and Telugu he authored Amritavaniparichaya, a work in four volumes, a one - act play on Kalidasa and a benedictory work Vidyanandagiricharitra in the form of an Astottara composition. This book is being used at the time of puja everyday in Erpeduashram.
** Achanta Venkata Sitarama Murthy, a great scholar in Sanskrit and Telugu wrote Kumaravijayam.
** Dr. Dorbala Prabhakara Sarma is a renowned scholar in many disciplines of Sanskrit literature. He retired from his service as principal of the oriental college at Kovvur. He composed a number of Sanskrit plays and songs to popularise Sanskrit among the masses. Another work of the same author, “Vivekananda”, written in prose is lucid in style and prescribed for intermediate students. And, inspite of his old age, he has also been toiling a lot for the development of Sanskrit.
** Bharatam Srimannarayana, a well - known scholar composed Gayatrisuprabhatam wherein the supremacy of the goddess Gayarti is depicted.
** Peddinti Suryanarayana Bhagavatar, popularly known as Dikshitadasu of Narsapur authored many harikathas in Sanskrit
** Dr. Veluri Subbarao, who, hailed from the W. G. District, was a noted scholar of Sanskrit. He composed a kavya entitled Sundarimeghasandesha, also known as Dakshinatyameghasandesha, in six cantos. The theme of the kavya is as follows.
A poet who had just been married was ordered by the government of the state to go and teach Sanskrit at Mangalore on the West coast for a year. Consequently the poet had to leave his wife at Bhimavaram on the East coast for some time. This abrupt and unanticipated separation from his beloved drives him rather mad and he discloses his deplorable state of mind to the first cloud of the season. In a fit of dejection and utter helplessness he makes a request to the cloud though known to be insentient and extols it as the right messenger competent to deliver the message of his love to his wife.
** Dr. Chirrravuri.Sivaramakrishna Sarma, a scholar in Nyaya, Vedanta and Vyakarana, and presently working in Andhra Jateeya Kalasala, Machilipatnam as Reader in Telugu, authored some works in Sanskrit.
** Dr.G.S.R.Krishna Murty, who hails from the Iragavaram village of West Godavari district is a well-known writer in Sanskrit. Even as a young man, he produced many works among which “Vanaki’’ and “ Suvarnaswachalitam’’ received immense popularity. The Sanskrit Academy of Uttar Pradesh honoured him for his rich contribution in creative literature. His other work, entitled Navarupakam. a bunch of one - act plays written, on various topics of public interest, received great appreciation. He is presently working as professor in Rashtriya Sanskrit Vidyapeetha, Tirupati.
** Suryanarayana Sastry of Sannidhanam family was a versatile scholar. He was born in the village Kandrika, near Bhimadolu of West Godavari district of Andhrapradesh. He composed a number of laghukavyas of which only forty kavyas are published. Among the published works Kirasandesha, Prabhavatipradyumnam, Vijayavilasa,Vivekanandam, Samyuktasvayamvaram, Kachadevayanam, Andhrakavyakathah, Andhrabagavatanuvadah , Ekalavya and Chikrodakatha are praiseworthy. Dr. Maruduri Narasimhacharya made a special study on the works of Sannidhanam Suryanarayana Sastry under the guidance of prof:- Sannidhanam Sudarsana Sarma and obtained doctoral degree from Rashtriya Sanskrit Vidyapeetha,Tirupati.
**. Kesiraju Venkata Nrisimha Apparao, a scholar - cum - patriot composed a kavya Panchavati and also a benedictory verse entitled Gangalahari.
** Dhulipala Venkata Satyanarayana, authored Ramayana in chaste Sanskrit.
Avadhanis. Divakarla Tirupati Sastry, one of the two avadhanis of the modern age hailed from Yandagandi of the West Godavari district. In the present age also there are many Avadhanis, viz., Rompicharla Srinivasacharyulu, Kadimilla Varaprasad and his disciples Vaddhiparthi Padmakar and Kota Lakshminarasimham who are performing Avadhanams in Sanskrit by composing beautiful Sanskrit verses of aesthetic value.
The tradition of writing Sanskrit works is still continuing in this district. There seem to be some other scholars of repute but their literary works have either not been published or are otherwise inaccessible.

*****

ENVIRONMENTAL AWARENESS IN CLASSICAL SANSKRIT LITERATURE

ENVIRONMENTAL AWARENESS IN CLASSICAL SANSKRIT LITERATURE 

                                                                              -Dr. Chilakamarthi Durga Prasada Rao

                         Sanskrit is one of the ancient languages of the world. Its contribution to the preservation and promotion of Indian ness is remarkable. Its contribution to Philosophy, Sociology, Psychology, Literature and almost all other disciplines is irrefutable. It is of course a classical language, but it is something more. It is a perennial river of knowledge catering to a variety of situations leading to the creation of an ideal society. A mere list of literary varieties that constitutes Sanskrit Language and Literature is mind-boggling.. Environmental pollution is one of the serious problems that confronts the world. The contribution of Sanskrit towards the protection of environment is tremendous. The world constitutes five elements, Earth, Water, Air, Fire and sky. Of these, the three elements, Earth, Water and Air are prone to pollution, while the rest remain unaffected. The pollution which disturbs ecological balance is called Environmental Pollution. 

 In olden days, man, as part and parcel of nature, used to live harmoniously with it. He even treated the forces of nature as divine beings—Agni Deva, Varuna Deva, Vayu Deva and glorified their existence and prayed for their intervention in nature’s fury. But in the modern age man partly out of necessity but mostly selfishly started industrial and other such activities, but soon his greed de -generated into avarice and drove him to excesses. He indulged in the over -exploitation of nature’s bounties and began polluting natural elements in the name of development and modernization. 2 The evils, Viz., exploitation of natural resources, industrial pollution, deforestation and excessive use of chemicals have contributed to the environmental pollution. As the present generation is a nexus between the past and future generation, it has a bounden duty to leave a good legacy to posterity. If the attitude of the modern man continues to be the same, the survival of humanity itself will become a big question. In fact, no country wishes to remain undeveloped. But the development should be healthy and at an affordable cost. It should not create obstacles in the healthy and prosperous development of future generations. So, in order to achieve sustainable development, one should give up one’s greed and learn to live in peace with nature. This is how our ancestors, even in the Vedic times, learned to live. ‘Veda’, the very first book of mankind, which is also considered to be the greatest treatise on environment, ensured a healthy relation ship between man and nature. This relation ship should be as sacrosanct as between mother and child. The Earth was looked upon as universal mother and all living beings, her children.

 [1] In Vedic times rituals were encouraged and performed with a view to keeping the environment pure and prefect. The flora and fauna were considered to be the two important facets of Mother Nature. The Vedas have glorified the greenery and identified it with divinity. 

[2] According to the Sastras plantation of saplings is a sacred dharma, and destruction of trees, a great sin. All the poets of Sanskrit literature, with no exception, are great lovers of nature. They not only loved nature but also identified themselves with it. There are many instances to highlight the love of Sanskrit poets for flora and fauna. In the II canto of Raghuvamsa a lion speaks to Dilipa explaining the significance of a tree. 

[3] 3 Oh, King! the tree which you see yonder is a Devadaru Tree brought up by Siva like his own son. His wife, Parvathi nourished it by providing pots of water as she nourished her own son Kumaraswamy with her breast milk. Here the motherly affection towards a tree is established. Moreover it is also said that once upon a time a wild elephant rubbed her cheek against this same tree rupturing the bark of the tree. On seeing this, Parvathi felt sad as if her own son Kumaraswamy was wounded by the arrows pointed at him by Asuras 

[4] Harshavardhana, while describing the hermitage of a saint in his magnum opus Nagananda, declares that the trees in the hermitage are barked only superficially lest deep-skinning should cause great pain to the trees. 

[5] From these anecdotes it is evident that in the Vedic times even the smallest injury done to trees was seriously viewed and resented. In the Kumarasambhavam, Kalidasa went a step further by saying that even a poisonous tree should not be cut down even by the person who raised it. 

 [6] In Abhijnanasakuntalam, Anasuya while conversing with Sakuntala speaks to her jovially. She said: Similarly the sage Kanva, while sending Sakuntala to her husband’s house, reminds the trees about the service rendered by her to them and seeks permission from each for her departure.[9] Our culture went to the extent of saying that no loss of trees under any circumstances should be permitted. Even in extraordinary circumstances the destruction of trees or plants should be compensated for.As an example the loss of plants occurring for a cremation should be replenished by cultivating the same number of saplings by the person who performs the funeral rites. The plantation of trees is highly encouraged in our culture. “One should raise big trees which bear fruits. Even if it does not offer fruits, it at least gives shade”

 [10]  Now let us come to the other aspect of environment, Fauna without mutual animosity. The sages also used to treat them as their children. The description of Vasistha’s hermitage in the Raghuvamsa establishes a sort of mother-child intimacy between man and animal. The hermitage of Vasista was littered with deers which were so eager for their fodder that they almost blocked the wives of the hermits carrying grains inside. . The indiscriminate killing of animals for food, export, scientific experiments, preparing medicinal potions, and cosmetic purposes, may disturb the ecological balance. The messages such as “Non-violence is the supreme Dharma”, “Let not all animals be killed” are found in the Vedas, which advocate non-violence. 

 {11} In our culture, every creature in nature has been treated and worshipped as a divine being and even venomous serpents are treated as gods and worshipped. It may evoke great interest to point out that all animals forgetting their identity used to live together in and around the hermitages of saints . 4 5 From times immemorial the bond between man and nature has been extremely strong. Now it is our responsibility to maintain the equilibrium and see that nature is not disturbed or interfered with, lest it should lead to chaos and confusion as aptly pointed out by Earnest Hemingway, the famous American novelist, who said “Mending nature is ending nature”. It would be a great service to nature if littérateurs, besides environme “I think that our father sage Kanva must be having more love and affection for the trees of our hermitage than for you who, though extremely delicate, has been entrusted the task of watering them.[7] Then Sakuntala replied that she had been watering the plants not merely because of her father’s behest but because she was also having brotherly affection towards them. [8] It is very interesting to observe that every tree in the hermitage of Kanva offers ornaments to Sakuntala at the time of departure to join her husband. ntalists, contribute their share in preventing further environmental pollution. Let all the lokas be happy

SCIENCE AND CULTURE THROUGH ETYMOLOGY

SCIENCE AND CULTURE THROUGH ETYMOLOGY
Dr. Chilakamarthi Durga Prasada Rao
Bhasha Praveena,
Vedanta Vidya Praveena, P.O.L
M.A. (Sanskrit), M.A. (Telugu),
M.A. (Philosophy), Ph.D. (Sanskrit)
Reader-in-charge
Department of Sanskrit
Akkineni Nageswara Rao College
Gudivada – 521301(A.P)
Cell: +919440667942


Sanskrit being one of the most ancient languages of the world is considered to be the treasure house of Indian Culture and Scientific knowledge.

But in recent centuries it has become a popular notion that Sanskrit is a religious language and the grammatical system of which is very difficult to master and its learning is confined to a particular sect and so it is totally considered as a dead language.

But the fact is entirely different. The contribution of Sanskrit in protecting the Indian ness is remarkable. The contribution of Sanskrit in the field of Philosophy, Psychology, Literature and almost all of the disciplines is irrefutable. Though a classical language it is some thing more. It is a perennial river of knowledge catering to a variety of needs not only in an ideal society but also a practical one.

Coming to the language aspect, one notices that it presents a multi-dimensional linguistic pattern, with a perfectly and fully developed grammatical system. The Science of Etymology is one of the rarest aspects of this language.

Etymology is the study of Origin and sense development of words. Sanskrit has more than Two Thousand verbal roots possibly a rare distinction among the world's languages and each of the verbs gives rise to hundreds of verbal derivations.

Unlike the other Indo-European Languages Sanskrit has its own specialty in respect of Etymology. According to the view of Hoger Pederson, “The Romans did not know how to derive the stem of the word for a comparison of various inflectional forms and the Greeks in this respect were no wiser. But the Indian grammarians were never capable of floundering in such confusion. They derived the stem correctly from inflectional forms, and the roots from the several groups of the related words. They ascertained the laws of derivations and compositions and so forth”.

Our seers of Vedic age revealed many scientific facts allegorically through their hymns. For example:- the praise of the Sun God i.e.

“Saptaswarathamarudham Prachandam kasyapatmajam
Swethapadmadharam devamTam Suryam pranamamyaham”
Correlates with the idea of VIBGYOR and whiteness as a result of their combination.

In this article a humble attempt is made to introduce some selected words which throw light on some Socio-Scientific cultural and Economic aspects of the then existing Society,

“YASKACHARYA” The foremost Lexicographer of the world who lived in 8th Century B.C. gave Etymological derivations for all the Vedic words while “Kshiraswamin” who commentated on “AMARAKOSA” Lexicography of classical words, gave derivations for classical words too. Let us analyse some words.

The word “Jagat” which denotes the world, is derived as “Gacchati iti Jagat”. Here the world is called Jagat as it keeps on moving. This derivation reveals the “Movability” or Locomotion and Transitariness of the world. And according to modern science the whole Universe is expanding relentlessly. It is possible that our ancient seers of Vedic age might have been aware of this cosmic truth while coining the word Jagat.

Similarly the word ‘Graha’ which means planet is derived as “Grihnati iti Grahah”. The planet is Called: Graha” as it attracts and keeps in itself any thing that comes in to its gravitational field. This idea is implicit in the phenomenon of gravitation
In the same manner the Sun is called “Savita” which is derived from the root “Shung”[praniprasave]. The etymological meaning of the word is “Suyate iti Savita”. The sun is called “Savitha” because he sustains and supports all life on the planet.

Like wise the word “Amavasya” i.e. New Moon-day is derived as “Ama sahavasati chandrarkau” which means the Sun and the Moon are close together i.e., they are in a line.

Similarly the coining of the names of the months “Chaitra” “Vaisakha” etc., reveals the knowledge of our ancestors about astronomical matters. For example a particular month is called Chaitra as the full moon day of the same month is associated with Chitta nakshatra. The process is the same with other months also. And even today Aryabhatta’s law is considered to be the basis for calculating the occurrence and timing of Solar and Lunar eclipses. All the above aspects throw light on the astronomical knowledge of our ancients.

Let us now observe the Sociological aspect. The word “Pita” i.e., Father, is derived from the root “Pa”[ rakshane] to protect. Pati kulam iti pita. He is the father who pretects the whole family. Similrly the word “Duhita” (daughter} is derived from the root “Duh” to milk. In Vedic times it is the practice for girls in the family to milk cows. Hence they were called “Duhitas”.

Similarly the wife is called “Patni” as she assists her husband while performing sacrificial duties.

The word “Nananda” which means sister-in-law {husband’s sister} is derived as Na nandayati bhratrijayam iti nananda i.e., who does not let her brother’s wife in peace. The above terms indicate the functions performed by different members in the family relating to the familial relationship.

Coming to the educational aspect, “Yaska” while interpreting the word “Acharya” i.e, the teacher, has given three meanings.
Acharam grahayati iti Acharyah {He who cultivates mannerism; Acharati iti Acharyah{One who practices good manners]. Achinoti Arthan iti Acharyah [One who keeps on collecting material pertaining to knowledge].All these three are expected to be cultivated by an ideal teacher. The word “Antevasi” [Ante vasati iti antevasi] one who sits near a guru shows that the gurukula system of education was prevalent in those days.
Similarly the word Grama [villege] is derived as Grasyente Bhogibhih iti Gramah: which implies exploitation of the villages by the City dwellers for their enjoyment.

Similarly while interpreting the word “ Divakirthi” which means barbar, Ksheeraswami commented on the word as “ Divakirtyae iti divakirhih ratrau kshura karma nishedhat”. From this our Indian custom that the cutting of hair should be done in day time and never at night is revealed.

According to Yaska the “Hrdaya” {the heart}is also coined on a scientific basis. The word can be derived as “Harati dadati Yapayati Iti Hridayam”. The function of the heart is to draw blood from the other parts of the body, give blood to Lungs and make blood supplied to all the parts of the body. This derivation also reveals that our ancients were aware of the circulatory function of the heart.

A few words only are cited in this small article. Others can be obtained by a perusal of Etymological Dictionaries. In conclusion, I would like to emphasize that Sanskrit should be kept alive because of the rich cultural, literary, religious and linguistic heritage that it offers to us. Otherwise there is the possibility of the regional languages languishing. Let me conclude this article with the quotation of Mahatma Gandhi.
“Sanskrit is like the river Ganga for our languages. If it dries up, the regional languages also would lose their vitality and power”.
*Let Sanskrit language be glorious and victorious*

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THE WAY OF POPULARISING SANSKRIT INTO MASSES

Sanskrit which is considered to be a treasure house of Indian knowledge, wisdom and culture was once brushed aside due to many socio-political reasons. And it is our bounden duty to revive the language to regain its past glory. There are many evidences to prove that Sanskrit was once the lingua franca of our motherland and the reasons for its disappearance from the common man are also obvious.

In this modern and scientific age the majority of people think that the study of Sanskrit is of no use as it does not yield any monitory benefits. Even the scholars of Sanskrit are not providing Sanskrit education to their children. So the future of Sanskrit has become a big question.

In olden days people used to study the Ramayana, the Mahabharata and some other books of holy literature for acquiring Dharma and, being influenced by them common people also used to follow in their foot-steps either by listening to them and by studying them themselves. so a majority of people in the society whether educated or uneducated kept themselves in touch with the language and literature.

But now Sanskrit is only in the Schools, Colleges and some Universities. The number of students is decreasing year by year. A majority of students who are studying Sanskrit do not pay adequate interest and enthusiasm. The interest they evince towards learning Sanskrit in comparison with the other languages and subjects is insignificant.

The courses offered very recent by University Grants commission and other private institutions in the form of VADAT SAMSKRITAM, DASADINESHU SAMSKRITAM for taking Sanskrit to the common man leave much to be desired. In respect of Sanskrit magazines also much progress is no witnessed yet. Similar is the case with the radio and T.V. programmes.

The awards announced by the Government, autonomous institutions and private organisations are confined to scholars and the common man is not benefited by them. In this context here are some tips to improve the position of Sanskrit.

• At the very outset the wrong notion that Sanskrit is a language for a particular sect should be discarded.
• Those who claim themselves to be scholars of Sanskrit should encourage their children also for Sanskrit learning though not for livelihood at least for the sake of knowledge to keep the rich language and tradition alive.
• Every Sanskrit scholar is expected to contribute at least Rs. 100/- per month from his earnings for other readers also.
• The price of Sanskrit books should be kept within the reach of the common reader.
• The vedic scholars should continue their branch of learning uninterruptedly as otherwise the tradition will not be handed over to future generations.
• Professionals who study the Vedas, Astrology and Ayurveda for their livelihood should continue to read their books to keep themselves in touch with the literature of that particular branch.
• If two or more persons who know Sanskrit happen to meet together their conversation should be in Sanskrit only.
• The interaction between Sanskrit and science is quite essential in the present day circumstances. So every student should try to interact with the students of science to unearth the scientific knowledge of our ancestors. Then only the necessity of Sanskrit learning is felt by others.
• Steps should be taken to teach Sanskrit through the medium of Sanskrit and they should be implemented scrupulously.
• Sanskrit magazines should publish scientific articles also to enable the student of Sanskrit to be equipped with scientific knowledge.
• Articles in Sanskrit magazines should be written in such a manner as to be intelligible even to the common man.
• More magazines for children should be designed.
• In our society there are a number of philanthropists, priests, religious organizations who wish to contribute their mite for the benefit of mankind. We should bring them under one roof and plead with them to be of use for the propagation of Sanskrit.
• Scholars instead of concentrating upon one sastra should concentrate on the preservation of language.
• Sanskrit should be given place in the three language formula. One’s own mother tongue, Sanskrit and English for local, national and international purposes.
• Mottos which can be understood easily even by the common man should be kept everywhere to inspire the common man.
• Celebrities like film stars, sportspersons and other such men who matter should be requested to popularize Sanskrit Slogans.
• In religious places every mantra should be kept translated in their respective regional languages for the proper understanding of that particular mantra. Then only the common man will relish the beauty of Sanskrit language.
• More incentives are to be given for those who study Sanskrit as the main subject.
• Talks should be arranged in every possible forum on our epics the Ramayana and Mahabharata to inculcate interest in the people.
• In this age of Kali strength lies in unity and scholars and lovers of Sanskrit should try to influence the masses to fight in favour of Sanskrit.

The four steps of education Adhiti, Bodha, Acharana and Prachara, i.e., learning, teaching, practising and propagation should simultaneously be taken up. Then only we can achieve our goal.

LET SANSKRIT BE VICTORIOUS
LET INDIA BE VICTORIOUS

HRIDAYA

According to Ancient Indian Wisdom the word HRIDAYA - THE HEART is coined on a scientific basis. The word can be derieved as HARATI, DADATI,YAPAYATI ITI HRIDAYAM. The function of the heart is to draw blood from the other parts of the body(HARATI), give blood to lungs(DADATI), and make blood supplied to all the parts of the body(YAPAYATI).
This derevation reveals that our ancients were aware of circulatory function of the heart.