Videos by Sundareswaran N.K
This is the video presentation of my paper titled "Vedic calendar from the Taittirīya Brāhmaṇa" m... more This is the video presentation of my paper titled "Vedic calendar from the Taittirīya Brāhmaṇa" made in the Section on Veda, of the 18th World Sanskrit Conference . 48 views
Prof. P. V. Ramankutty speaking on Prof. M. P. Sankunni Nair. Prof. Nair was a well-known critic... more Prof. P. V. Ramankutty speaking on Prof. M. P. Sankunni Nair. Prof. Nair was a well-known critic of Malayalam literature and a Sanskrit scholar. He had significant insights and new and original ideas regarding the Intellectual and histrionic traditions of India. A researcher of a different kind, he has written remarkable books on Abhinavagupta, Kālidāsa, and the Nāțya tradition. All these are written in Malyalam language. 9 views
Papers by Sundareswaran N.K
The Traditional Trees of Bharat, 2024
This is a brief survey of references in Vedic literature to various trees and plants pointing to... more This is a brief survey of references in Vedic literature to various trees and plants pointing to the scope and necessity of further research in the field. The analysis, which follows this, is confined to some selected aspects such as ritualistic, religious, literary and socio-cultural. Given the remote age in which the Vedic literature evolved, the identification of these flora does pose a challenge especially due to limited descriptions of their characteristic features. However a thorough study of this literature by locating multiple references or descriptions of trees and plants across both Vedic and post-Vedic literature and analyzing facts from multifarious angles such as geographical, botanical, and cultural ones could indeed be much beneficial. It could throw up a mine of information and insight useful to researchers of Botany, Agriculture, Cultural Studies, Ecology, and Indic knowledge.
യുക്തിഭാഷ:ജ്യേഷ്ഠദേവൻ, 2024
This is a detailed study on Yuktibhsha, the celebrated mathematical work from medieval Kerala. In... more This is a detailed study on Yuktibhsha, the celebrated mathematical work from medieval Kerala. In fact this forms the "Foreword" to latest edition of the work. The edition is carried out by Dr. P. Rajasekhar. The commentary is also in Malayalam. The commentary is lucid and really useful for understanding the original work.
(SPCS 2024 - ISBN 978-81-19911-02-8
Festivals of India, 2024
In this paper, the descriptions of festivities in Vālmīkirāmāyaṇa are subjected to a close study.... more In this paper, the descriptions of festivities in Vālmīkirāmāyaṇa are subjected to a close study. The expressions of people in the occasions of festivals are subjected to analysis.
Even when he looks seriously upon life, Vālmīki describes all the phases of it. He depicts them with fine artistic skill in his poem (Vālmīkirāmāyaṇa). Widest range of emotions is beautifully embedded in the structure of the story. He has also vividly and beautifully described the exhilarating mood of people during festivities.
It is really surprising to note that the expressions and behavior of people (in India) in festive occasions has more or less remained the same in their modes and means. Even the outward physical formalities also have remained the same. People go out, do some shopping, enjoy delicious food in public feasts, have some merry-making and love sports, and like to dissolve one’s identity into the crowd.
Prabuddhakeralam March, 2024
A very brief introduction to Mīmāṃsā philosophy.
പൂർവ്വമീമാംസാദർശനത്തെ സാധാരണക്കാർക്ക് പരിച... more A very brief introduction to Mīmāṃsā philosophy.
പൂർവ്വമീമാംസാദർശനത്തെ സാധാരണക്കാർക്ക് പരിചയപ്പെടുത്തുക എന്നതാണ് ലക്ഷ്യം.
Bhakthapriya, a monthly published by Guruvayur Devasvam, 2024
This is a critique on Nārāyanīya, the celebrated devotional poem. It is an attempt to establish t... more This is a critique on Nārāyanīya, the celebrated devotional poem. It is an attempt to establish that through the stotrakārvya, the author is giving himself a message. Compose and sing the divine tales of Lord for the benefit of common man, that is the message.
ശ്രീമന്നാരായണീയത്തിലൂടെ, കവിയുടെ കാവ്യരചനാനുഭവങ്ങളിലേയ്ക്കു്, സൂക്ഷ്മമായ ഒരന്വേഷണം നടത്തുമ്പോൾ നമുക്കു കാണാൻ കഴിയുന്ന രസകരമായ കാഴ്ച്ചകളിൽ ഒന്നു്, കവി തനിയ്ക്കു തന്നെ നല്കാനാഗ്രഹിയ്ക്കുന്ന ഒരു സന്ദേശം ഉണ്ടെന്നതാണു്. അതെന്താണെന്നോ? ശാസ്ത്രപാണ്ഡിത്യത്തിന്റെ ഭാരവും ഭള്ളും ബലാല്ക്കാരമായി തൂത്തെറിഞ്ഞു് സാധാരണക്കാർക്കു വേണ്ടി ഭഗവല്ലീലകളെ ധാരാളമായി പാടിപ്പുകഴ്ത്തുക.
PURNATRAYI (SRI RAVIVARMA SAMSKRTA GRANTHAVALI JOURNAL) Vol, XXX No. 1, 2023
This research paper written in Sanskrit highlights the following:
In ancient Indian discourses, t... more This research paper written in Sanskrit highlights the following:
In ancient Indian discourses, there was ample room for discussion and debate. Debates and discussions were essential element in the learning process. Being critical and questioning were given due importance, at least in the level of intellectual discourses.
Perspectives on Vṛkṣāyurveda, 2023
मातङ्गजमदाक्तेन प्लवङ्गनलकेन तु। फलानि विद्धमूलस्य फलन्ति नहि वत्सरम्।।
सद्योहतवृषस्कन्धचर्मणा न... more मातङ्गजमदाक्तेन प्लवङ्गनलकेन तु। फलानि विद्धमूलस्य फलन्ति नहि वत्सरम्।।
सद्योहतवृषस्कन्धचर्मणा नह्यते दृढम्।महीरुहस्य शाखा या तस्याः पाकः फले न हि।।
[The fruits of a tree, whose roots are pierced with the long bone of a monkey (nalaka) besmeared with exudation of a rutting elephant, will not ripen for one year.
The fruits of a particular branch of a tree, which is tightly tied up with skin (from the shoulder) of a recently killed bull, will never ripen.]
We find these statements in the Vṛkṣāyurveda, a Sanskrit work said to be written in the 12th century CE . Certainly, a critical researcher would find it very difficult to accept the veracity of such statements, unless and until they are proved, based on facts. The work written by Surapala, is usually reckoned as a text on the “science of plant life” . What should be our stand or attitude towards such statements, and the works containing such statements?
This paper is a critique on this topic.
श्रीगोविन्दालोकः, Karnataka Sanskrit University, Bangalore, 2023
This is a critique on the Sanskrit commentary written by Shri Bannanje Govindacharys on the शतरुद... more This is a critique on the Sanskrit commentary written by Shri Bannanje Govindacharys on the शतरुद्रीय. The commentary is written in the lines of Madhvacharya's Vedic interpretation.
This paper (of mine) is included in the Book श्रीगोविन्दालोकः, Published by Karnataka Sanskrit University, Bangalore, 2023.
ISBN 978-81-958208-2-5
Adyar Library Bulletin (Brahmavidya) Vol. 88, 2024
In the Vedic literature, we do not get a systematic calendar – a pre-designed chart of time for r... more In the Vedic literature, we do not get a systematic calendar – a pre-designed chart of time for referring to past events or for organizing and scheduling future events. However, there is a chapter in the Taittirīya Brāhmaṇa (viz, the 10th one in the third kāṇḍa), surprisingly, which sets out all the material to make out a full-fledged calendar. Dividing a year into 12/13 lunar months, each comprising two fortnights – bright and dark, and naming all these months and 24 fortnights (distinct names for bright and dark fortnights) and even naming all the days and nights of both bright and dark fortnights, it comprises all the material to make a full-fledged calendar. Even small periods of time such as muhūrtta-s (48 minutes) and muhūrtta-muhūrtta-s (3.2 minutes) in a day (as well as night) are individually named. This paper aims to bring out the scope of developing a Vedic calendar from this chapter.
In the Book "Kerala School of Mathematics:Trajectories and Impact", Ganga books, Kozhikkod, India, Dec 2014
Keḷallūr Nīlakanṭha Somayājin (b. 1444 CE) is a prominent member of the mathematical tradition th... more Keḷallūr Nīlakanṭha Somayājin (b. 1444 CE) is a prominent member of the mathematical tradition that flourished in Central Kerala during 13th to 18th centuries CE. This tradition is said to have originated thoughts on Calculus. Nīlakanṭha is well known as the author of Tantrasaṅgraha and Āryabhaṭīyabhāṣya. But his works (all written in Sanskrit) are yet to be analysed from the angles of the philosophy of Mathematics and conceptual history. The facts that his language resembles any of the classical works on Philosophy and that his works on Mathematics contain many quotations from Mīmāṃsā texts asserting that śāstra should essentially be rational are less noticed.
THIS PAPER, WITH FULL DOCUMENTATION SHOWS THAT HE HAD BEEN HOLDING A CRITICAL AND RATIONAL APPROACH TOWARDS THE DISCIPLINE OF ASTRONOMY.
Ganita bharati Volume 39 No. 2, 2017
The way in which Nilakantha formulates and interconnects ideas is simply beautiful. It would be a... more The way in which Nilakantha formulates and interconnects ideas is simply beautiful. It would be a pleasure to read his Bhashya on Aryabhatiya, for, the language and style of argument are the same as in a polemical work of philosophy.
This paper makes a close study of the commentary on the fourth verse of Ganitapada.
The explanation given by Nilakantha for Baudhayana's approximation of sqare root of 2 is unique.
The effulgence of Indian wisdom, Ed. P. C. Muralieemadhavan, New Bharatiya Book Corporation,Delhi, 2013
Lilavati, as is well known, is the most popular and celebrated work on Indian mathematics. Th... more Lilavati, as is well known, is the most popular and celebrated work on Indian mathematics. The mathematics - the arithmetic and algebra - discussed therein is outdated. But the philosophy of science reflected in the work is very much relevant today. The way in which concepts are looked upon, how they are conceived and develped; and the thought process involved are worth to be probed into. In fact works like Lilavati assume significance from this angle of view alone.
'Regional Traditions of Sanskrit: Contributions of North Kerala', Calicut University Sanskrit Series No. 59, , 2019
P. P. Divakaran, in his significant work on Indian mathematics, 'Mathematics of India : Concepts,... more P. P. Divakaran, in his significant work on Indian mathematics, 'Mathematics of India : Concepts, Methods, Connections', names this community as Nila School. This work of Divakaran is beautifully-written. Divakaran discusses what is ‘Indian’ in Indian mathematics. He takes us along with him for a voyage through the mathematico-cultural history of India. Starting from the Rgveda, the journey ends with the culmination of activities of Nila School.
Divakaran has proposed a hypothesis about the identity or the roots of Sangamagrama Madhava the founder and originator of the Nila School of Mathematics.
It is proposed here, in this paper, to make some observations on his story about Sangamagrama Madhava.
Prabuddhakeralam November, 2023
This article deals with the story of Rama in the Mahabharata. In the Draupadiharana Upaparva of t... more This article deals with the story of Rama in the Mahabharata. In the Draupadiharana Upaparva of the Vanaparva, the story of Rama is described. The story is narrated by sage Markandeya to Yudhisthira.
Though this version of the Rama story is more or less similar to that of Valmiki Ramayana, there are significant deviations . The character of Avindhya Rakshasa, the story of Kubera, and the Bali's apprehensions about the chastity of Tara are some such. This version of the story of Rama forms a very interesting source for a student of Hindu Mythology.
Prabuddhakeralam, 2023
This is the modified version (textual) of a talk delivered in Malayalam language. Deals with th... more This is the modified version (textual) of a talk delivered in Malayalam language. Deals with the significance and current relevance of Veda-s. The talk was delivered in a Seminar organiszd jointly by by All India Radio, Calicut and the Department of Sanskrit, University of Calicut.
संस्कृत-मञ्जरी, 2022
कस्याश्चन जनतायाः संस्कृतिः सामान्यतः तदन्तःपातिजनानां समस्तं व्यवहारक्षेत्रम् अभिव्याप्य तिष्ठति... more कस्याश्चन जनतायाः संस्कृतिः सामान्यतः तदन्तःपातिजनानां समस्तं व्यवहारक्षेत्रम् अभिव्याप्य तिष्ठति। अत एव जनतायाः विचारक्षेत्रेषु समस्तेषु सा प्रतिफलति। परं, वेषभूषादौ, नीतिव्यवहार–कृषि–भोजनादिषु, राज्यतन्त्रे, प्रशासनप्रविधौ, दण्डनीत्यादिव्यवहारविधौ चेति समस्तेषु सामाजिकेषु व्यवहृतिविशेषेषु अभिव्याप्तायाः संस्कृतेः सर्वोप्यंशः सङ्कलय्य एकत्र – विचारपद्धतौ - सुदर्शः समुल्लसति। तेन च भाषानिबद्धस्य विचारजातस्य सुनिपुणनिरूपणेन जनतायाः संस्कृतिः अवगन्तुं शक्यते। संस्कृतभाषानिबद्धा भारतीयसंस्कृतिः अस्माभिर्निरूपणीयत्वेन व्यवसिता अस्ति। सा देशे विदेशेषु च समस्तैः सुधीभिः सुतरां महितत्वेन संश्लोक्यते। अन्यैः संस्कारैरप्रभाविता प्रत्ना वरिष्ठा च सा संस्कृतिः सुविमलधिषणैः प्रज्ञाचक्षुर्भिः ऋषिभिः प्रवर्तिता वरीवर्तीति सुविदितमेव प्रज्ञावताम्। तस्याश्च संस्कृतेर्वाहिनी वाणी नान्या संस्कृतभारत्याः इदीदमपि निर्विवादम्। अर्धमागध्यादिषु प्राकृतभाषासु तथा प्राचीनायां द्रमिडभाषायाञ्च, यद्यपि दार्शनिका विचारा निरूपिताः, छन्दोमयी काव्यात्मिका च जागर्ति वाणी, तथापि तदीयं प्रतिपाद्यजातं संस्कृतभाषानिबद्धापेक्षया अतिस्वल्पमेव विषयवैविध्येन। सा चेयं संस्कृतभाषा विश्वभाषासु सरळा मधुरा रम्या प्रौढा च चकास्तीदमपि सर्वैराद्रियत एव। तेन अहो भाग्यम् अहो भाग्यमस्माकं यत् संस्कृतभाषानिबद्धां भारतीयसंस्कृतिमधिकृत्य विचाराय मधुरायाभिप्रेताय प्रेरिता इति।
THE JOURNAL OF ORIENTAL RESEARCH, MADRAS Special Volume 93, 2023
It is an article on "Yogavāsiṣṭha" . The work, "Yogavāsiṣṭha", dealing with Advaitavedānta, is a ... more It is an article on "Yogavāsiṣṭha" . The work, "Yogavāsiṣṭha", dealing with Advaitavedānta, is a beautiful composition. Many a rigid conventional stances of Vedāntaśāstra are refuted here. One such notable feature is that the inevitability of Guru is rejected outright . Usually in Indian tradition, especially in the context of Advaitavedāntaśāstra, it is held that आचार्यवान् पुरुषो वेद. But here in this text it is explicitly stated that it is not Guru (or his upadeśa) which leads to Kaivalya (Absolute knowledge) :
उपदेशक्रमो राम व्यवस्थामात्रपालनम्।
ज्ञप्तेस्तु कारणं शुद्धा शिष्यप्रज्ञैव राघव।।
This aspect is highlighted in this article.
Another interesting feature of the text is the beautiful language. The author has reproduced, in his beautiful literary expression, many a passage from the classical works in Sanskrit (from almost all the genres).
Prabuddhakeralam, 2023
It is a critique on the story of Ramayana as condensed in the Narayaniya stotra of Melputtur Nara... more It is a critique on the story of Ramayana as condensed in the Narayaniya stotra of Melputtur Narayana Bhattatiri. It is pointed out that the scholar in the poet has crossed the boundaries of propriety and has shown obsession-like enthusiasm not to leave out even trivial incidents described in the Valmiki Ramayana. The present author criticizes the poet in letting out the golden opportunity to eulogize the पादसेवनभक्ति of Lakshmana.
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Videos by Sundareswaran N.K
Papers by Sundareswaran N.K
(SPCS 2024 - ISBN 978-81-19911-02-8
Even when he looks seriously upon life, Vālmīki describes all the phases of it. He depicts them with fine artistic skill in his poem (Vālmīkirāmāyaṇa). Widest range of emotions is beautifully embedded in the structure of the story. He has also vividly and beautifully described the exhilarating mood of people during festivities.
It is really surprising to note that the expressions and behavior of people (in India) in festive occasions has more or less remained the same in their modes and means. Even the outward physical formalities also have remained the same. People go out, do some shopping, enjoy delicious food in public feasts, have some merry-making and love sports, and like to dissolve one’s identity into the crowd.
പൂർവ്വമീമാംസാദർശനത്തെ സാധാരണക്കാർക്ക് പരിചയപ്പെടുത്തുക എന്നതാണ് ലക്ഷ്യം.
ശ്രീമന്നാരായണീയത്തിലൂടെ, കവിയുടെ കാവ്യരചനാനുഭവങ്ങളിലേയ്ക്കു്, സൂക്ഷ്മമായ ഒരന്വേഷണം നടത്തുമ്പോൾ നമുക്കു കാണാൻ കഴിയുന്ന രസകരമായ കാഴ്ച്ചകളിൽ ഒന്നു്, കവി തനിയ്ക്കു തന്നെ നല്കാനാഗ്രഹിയ്ക്കുന്ന ഒരു സന്ദേശം ഉണ്ടെന്നതാണു്. അതെന്താണെന്നോ? ശാസ്ത്രപാണ്ഡിത്യത്തിന്റെ ഭാരവും ഭള്ളും ബലാല്ക്കാരമായി തൂത്തെറിഞ്ഞു് സാധാരണക്കാർക്കു വേണ്ടി ഭഗവല്ലീലകളെ ധാരാളമായി പാടിപ്പുകഴ്ത്തുക.
In ancient Indian discourses, there was ample room for discussion and debate. Debates and discussions were essential element in the learning process. Being critical and questioning were given due importance, at least in the level of intellectual discourses.
सद्योहतवृषस्कन्धचर्मणा नह्यते दृढम्।महीरुहस्य शाखा या तस्याः पाकः फले न हि।।
[The fruits of a tree, whose roots are pierced with the long bone of a monkey (nalaka) besmeared with exudation of a rutting elephant, will not ripen for one year.
The fruits of a particular branch of a tree, which is tightly tied up with skin (from the shoulder) of a recently killed bull, will never ripen.]
We find these statements in the Vṛkṣāyurveda, a Sanskrit work said to be written in the 12th century CE . Certainly, a critical researcher would find it very difficult to accept the veracity of such statements, unless and until they are proved, based on facts. The work written by Surapala, is usually reckoned as a text on the “science of plant life” . What should be our stand or attitude towards such statements, and the works containing such statements?
This paper is a critique on this topic.
This paper (of mine) is included in the Book श्रीगोविन्दालोकः, Published by Karnataka Sanskrit University, Bangalore, 2023.
ISBN 978-81-958208-2-5
THIS PAPER, WITH FULL DOCUMENTATION SHOWS THAT HE HAD BEEN HOLDING A CRITICAL AND RATIONAL APPROACH TOWARDS THE DISCIPLINE OF ASTRONOMY.
This paper makes a close study of the commentary on the fourth verse of Ganitapada.
The explanation given by Nilakantha for Baudhayana's approximation of sqare root of 2 is unique.
Divakaran has proposed a hypothesis about the identity or the roots of Sangamagrama Madhava the founder and originator of the Nila School of Mathematics.
It is proposed here, in this paper, to make some observations on his story about Sangamagrama Madhava.
Though this version of the Rama story is more or less similar to that of Valmiki Ramayana, there are significant deviations . The character of Avindhya Rakshasa, the story of Kubera, and the Bali's apprehensions about the chastity of Tara are some such. This version of the story of Rama forms a very interesting source for a student of Hindu Mythology.
उपदेशक्रमो राम व्यवस्थामात्रपालनम्।
ज्ञप्तेस्तु कारणं शुद्धा शिष्यप्रज्ञैव राघव।।
This aspect is highlighted in this article.
Another interesting feature of the text is the beautiful language. The author has reproduced, in his beautiful literary expression, many a passage from the classical works in Sanskrit (from almost all the genres).
(SPCS 2024 - ISBN 978-81-19911-02-8
Even when he looks seriously upon life, Vālmīki describes all the phases of it. He depicts them with fine artistic skill in his poem (Vālmīkirāmāyaṇa). Widest range of emotions is beautifully embedded in the structure of the story. He has also vividly and beautifully described the exhilarating mood of people during festivities.
It is really surprising to note that the expressions and behavior of people (in India) in festive occasions has more or less remained the same in their modes and means. Even the outward physical formalities also have remained the same. People go out, do some shopping, enjoy delicious food in public feasts, have some merry-making and love sports, and like to dissolve one’s identity into the crowd.
പൂർവ്വമീമാംസാദർശനത്തെ സാധാരണക്കാർക്ക് പരിചയപ്പെടുത്തുക എന്നതാണ് ലക്ഷ്യം.
ശ്രീമന്നാരായണീയത്തിലൂടെ, കവിയുടെ കാവ്യരചനാനുഭവങ്ങളിലേയ്ക്കു്, സൂക്ഷ്മമായ ഒരന്വേഷണം നടത്തുമ്പോൾ നമുക്കു കാണാൻ കഴിയുന്ന രസകരമായ കാഴ്ച്ചകളിൽ ഒന്നു്, കവി തനിയ്ക്കു തന്നെ നല്കാനാഗ്രഹിയ്ക്കുന്ന ഒരു സന്ദേശം ഉണ്ടെന്നതാണു്. അതെന്താണെന്നോ? ശാസ്ത്രപാണ്ഡിത്യത്തിന്റെ ഭാരവും ഭള്ളും ബലാല്ക്കാരമായി തൂത്തെറിഞ്ഞു് സാധാരണക്കാർക്കു വേണ്ടി ഭഗവല്ലീലകളെ ധാരാളമായി പാടിപ്പുകഴ്ത്തുക.
In ancient Indian discourses, there was ample room for discussion and debate. Debates and discussions were essential element in the learning process. Being critical and questioning were given due importance, at least in the level of intellectual discourses.
सद्योहतवृषस्कन्धचर्मणा नह्यते दृढम्।महीरुहस्य शाखा या तस्याः पाकः फले न हि।।
[The fruits of a tree, whose roots are pierced with the long bone of a monkey (nalaka) besmeared with exudation of a rutting elephant, will not ripen for one year.
The fruits of a particular branch of a tree, which is tightly tied up with skin (from the shoulder) of a recently killed bull, will never ripen.]
We find these statements in the Vṛkṣāyurveda, a Sanskrit work said to be written in the 12th century CE . Certainly, a critical researcher would find it very difficult to accept the veracity of such statements, unless and until they are proved, based on facts. The work written by Surapala, is usually reckoned as a text on the “science of plant life” . What should be our stand or attitude towards such statements, and the works containing such statements?
This paper is a critique on this topic.
This paper (of mine) is included in the Book श्रीगोविन्दालोकः, Published by Karnataka Sanskrit University, Bangalore, 2023.
ISBN 978-81-958208-2-5
THIS PAPER, WITH FULL DOCUMENTATION SHOWS THAT HE HAD BEEN HOLDING A CRITICAL AND RATIONAL APPROACH TOWARDS THE DISCIPLINE OF ASTRONOMY.
This paper makes a close study of the commentary on the fourth verse of Ganitapada.
The explanation given by Nilakantha for Baudhayana's approximation of sqare root of 2 is unique.
Divakaran has proposed a hypothesis about the identity or the roots of Sangamagrama Madhava the founder and originator of the Nila School of Mathematics.
It is proposed here, in this paper, to make some observations on his story about Sangamagrama Madhava.
Though this version of the Rama story is more or less similar to that of Valmiki Ramayana, there are significant deviations . The character of Avindhya Rakshasa, the story of Kubera, and the Bali's apprehensions about the chastity of Tara are some such. This version of the story of Rama forms a very interesting source for a student of Hindu Mythology.
उपदेशक्रमो राम व्यवस्थामात्रपालनम्।
ज्ञप्तेस्तु कारणं शुद्धा शिष्यप्रज्ञैव राघव।।
This aspect is highlighted in this article.
Another interesting feature of the text is the beautiful language. The author has reproduced, in his beautiful literary expression, many a passage from the classical works in Sanskrit (from almost all the genres).
Upanishad-s, as is well known, speak of the one and only one truth, which when realized makes the knower also merge into THAT ONE.
This beautiful Tamil work was translated into Sanskrit by Śaṅkukavi.
The present edition of Sanskrit Kaivalyanavanītam contains a new Sanskrit commentary named Kṛṣṇapriyā. The prose order of the verse at hand is given first. And then a simple and clear explanation of the purport is furnished.
Special care has been taken not to annoy the reader with pedantry. Every verse is introduced with a brief preface.
A detailed Introduction, which forms a good study on the translation and the previous editions, adds the research value of the book. Much care has been taken to find and furnish the best of the variants while editing the text.
ഡോ. എൻ. വി. പി. ഉണിത്തിരിയുടെ സമാസ്വാദനം.
ഡോ. സി. രാജേന്ദ്രൻ്റെ അവതാരിക.
Proceedings of a Seminar.
Some interesting topics are listed below.
Contribution of Malabar to Indian Philosophy ; KN Neelakanthyan Elayath
Contribution of North Kerala to Tantra Literature : SAS Sarma
Sanskrit Tradition of North Kerala : E Sreedharan
Marathukali of North Malabar : Sudev Krishna Sarman
Tradition of Mimamsa in Kerala : VR Muralidharan
Sanskrit Legacy of Calicut : Sridevi
Contribution of Erkkara Raman Namputiri : KA Ravindran
Nila School of mathematics : NK Sundareswaran
Contribution of North Kerala in Vastuvidya : P Rajasekhar & Babu T Jose
North Kerala : Gleanings from Kokoilasandesa : T Mini
Kottakkal Aryavaidyasala: Rajiv M & Sridevi
The questions of the sort 'What is a शास्त्र ?', 'Does the term include scientific disciplines?', " Did the Indian tradition ever have the critical and analytical discourses?", 'If so, what are the tools and techniques employed' are asked and discussed. The deep discussions on शाब्दबोध , the tools of तन्त्रयुक्ति employed in works like सुश्रुतसंहिता, चरकसंहिता, and अर्थशास्त्र . and various kinds of debates and tools seen in philosophical works and other literature like नाट्यशास्त्र and अभिनवभारती are discussed.
Chettiyarthodi Rajendran was born in 1952 in the Perumudiyur village, near Pattambi, Palakkad . His own family was reputed for Sanskrit scholarship and literary proficiency. Vidwan C.S.Nair (1894-1942), a renowned writer, freedom fighter and a progressive critic, was his (maternal) grand uncle.
The present volume contains 33 articles contributed by Prof. Rajendran’s close associates, friends, colleagues, and students. They cover a wide range of topics like Poetics, Philosophy, Vedic studies, Grammar and Linguistics, Technical literature and Social science.
The work is perhaps the first serious and systematic study in English on Dhvanyaloka.
It is divided into two parts. In the first part, the author gives a brief but profound critique on the epoch making text Dhvanyaloka. By way of analyzing all the seminal aspects of the text, he establishes that ‘a critical study of Dhvanyaloka of Ananda in comparison with the works of his predecessors, will comprehend a survey of the whole field of Sanskrit literary criticism in all its aspects’.
In the second part, he tries to establish that the sole purpose of Anandavardhana in writing Dhvanyaloka is to enunciate a new theory - the theory that ‘the supreme source of aesthetic delectation as well as the ultimate end of poetry is realization of Rasa-s’
Sri P. S. Subbarama pattar, (1889-1977) whose Sanskrit writings are compiled in this work, is a great Sanskrit scholar from Kerala, who worked untiringly for the propagation of Sanskrit studies. He was a master of Sanskrit grammar and poetics. He was honoured by the President of India for his erudition in Sanskrit in the year 1970. He has written profusely in chaste Sanskrit on a wide range of topics. Simplicity and clarity of expression are his credo.
Many of his articles were published in reputed Sanskrit journals and popular magazines of the times. Apart from research articles, he has composed literary pieces in Sanskrit choosing various genres like devotional lyric, story, poetry, play and biography. Through these compositions he seems to suggestively express his firm conviction that any subject under the Sun can effectively be discussed in simple Sanskrit without compromising clarity. He wrote with equal ease and clarity in Sanskrit whether the subject at hand is the theory of Spho¶a, or the phonetic law of Grim, or economics and agriculture.
Dr. K. Murali and Dr. K. V. Vasudevan , students of Vaidyabhushanam Raghavan Thirumulpad, have taken great pains to compile and edit the compositions of Sri Subbarama Pattar. They deserve the appreciation of the scholarly world for this academic pursuit, which they humbly call as a tribute to their ‘Acharyaparampara’.
Mantrapraśna in the Āpastamba School,
Some curious statements in the Taittirīya Brāhmaņa,
The Upanayana ritual in the Śatapatha Brāhmaņa,
Altruism in Vālmiki's concept of Dharma,
Siddhivyañjakādhyāya of Nāțyaśātra,
References to astronomy in Kalidasa's works,
Abhinayadarpaņa - A new Malayalam manuscript on Dramaturgy,
Research Methodology in Sanskrit,
The concept of Bhakti in the Nārada Bhaktisūtra and Śāņdilya Bhaktisūtra.
The second part is a poetic condensation of the सप्तशती in Sanskrit. In 108 upajati verses Vishnu Namputiri has beautifully condensed the content of सप्तशती. This beautiful poem is named सुधाकल्लॊलिनी.
* They are scriptures on Dharma
* Dharma is a simple concept
* It means : Living in tune with Nature
* Rāmāyaņa and Mahābhārata contain strictures against polluting public water resource.
* Planting trees are seen as holy act. So also maintaining water resources.
Kāidāsa is carried away by the latter one. But in the Abhijňānaśākuntala, he sets himself free from its clutches and calls statecraft as a 'discipline of deception'.
The text preserves some of the philosophical speculations and religious practices that were prevalent in ancient India.
It does not exclusively deal with Advaita system of philosophy.
There is wide scope for re-reading the text from many angles.
That which removes hunger
As the best item of dana
Part of philosophical speculations
With economical and agricultural connections
1. A specified statement of characteristics of a good argumentation.
2. Establishing the fact that the self is beyond gender division.
The case taken for the illustration of भूतसङ्ख्या system is the passage from Siddhantasiromani, an Astronomical work (Bhaskaracharya II)
In fact, it is the 'Introduction' to the "Rajalakshmi" commentary (in Malayalam) to the RUDRA MANTRA.
ഋഗ്വേദത്തിന്‍റെ സായണഭാഷ്യത്തിന് ഒരു സമാസ്വാദവിമർശമാണ് ഈ പ്രബന്ധം. വായിക്കൂ, ആസ്വദിക്കൂ.
He was an outstanding Vedic scholar and a great soul - Taittirīya
śākhā, Kāśyapa gotra, Āpastamba sūtra.
ब्रह्मश्रीयुतानां नोच्चूर् कृष्णशास्त्रिशर्मणाम् (अस्मत्पितृचरणानां) स्वर्गतिसमये रचितमिदम्।
It focuses on a cookery show in the Mahabharata.
अस्मिन् महामोहमये कटाहे सूर्याग्निना रात्रिदिवेन्धनेन।
मासर्तुदर्वीपरिघट्टनेन भूतानि कालः पचतीति वार्ता।।
In the Śāntiparvan of Mahābhārata we get a version of the story of Ahalyā.
Here, it is very interesting to see that Vyāsa, speaking on the unchastity of woman, categorically states that man is to be convicted. He further states : "when a man accuses woman on this, he commits sin."
Deals with the human being's craving for fame. Everybody wants to be known. The IT explosion and the possibilities opened up by new Social media have made it very easy to publish. This has accelerated man's craving for being known. The concept of "pracikhyāpayişā" and "prākaṭya" are also discussed.
Explains the dictum "Daśamastvamasi" , popular in Advaita Vedanta system.
It means " you are the tenth." It is an anecdote which helps one easily understand how one is simply unaware of himself.
Ten people swam across a river. They wanted to verify that nobody is drowned in the river. One of them counted the number. He found that one was missing. What actually happened is that he forgot to count himself. they were in deep distress. Then a passerby made them realise that the man who counted forgot himself, which caused the distress.
Explains Bhagavata Purana verse 3.19, to show how the author implicitly ridicules academic guiles who do not practise what they preach and write.
The gist: "Upanishads proclaim that fearlessness is verily Brahman".
Mahatma Gandhi, a realized soul, wrote: 'FEARLESSNESS IS the first requisite of spirituality. Cowards can never be moral.'
'To me God is Truth and Love; God is ethics and morality; God is fearlessness. God is the source of Light and Life and yet He is above and beyond all these. God is conscience.'
Computer and other electronic devices teach us the mantra - idam na mama - the gateway for eternal peace.
The message: "Our little"I" is the first and foremost blockade to the natural blooming of realization. Even in the case of mundane knowledge, it is the verily true".
The date of composition is written as 23. 12. 1947.
Nochur is an Agrahara (a brahmin village), a small one in size, but very famous for Vedic scholars.
The village is nowadays better known for Nochur Venkatraman (now after taking to Sannyasa, Swami Ramanacharana Tirtha), a celebrated orator.
1. The Dharmasūtra-s and the Smṛti-s maintain that only men well versed in Dharma/śiṣṭa are the authority on Dharma, it is generally held.
2. But the fact is that the authors of Dharmasūtra-s, Dharmaśāstra-s and Gŗhyasūtra-s state that one has to seek the guidance of elderly people and women whenever they fail to arrive at a conclusion depending on the scriptural authority.
3. Through this paper, I just want to highlight this fact that women were held as an authority on Dharma by the authors of Dharmasūtra-s, Dharmaśāstra-s and Gŗhyasūtra-s. And that this stand has been held by tradition as well. My point is that not only theorists and researchers on Dharma, but feminist thinkers too have failed to recognize this fact.
(The only Jnanpith Laureate for Sanskrit ; Padmabhushan -2010)
In conversation with
Dr. N. K. Sundareswaran
It's the text of Interface - Prof. Satya Vrat Shastri in conversation with Prof. N. K. Sundareswaran
Veda-s, which are seen as wisdom itself, and the Vedic tradition, have always been keen to combine the rigors of formal learning with the practical and natural blooming of the inner wisdom. And that, in the ideal level, at least, maintenance of social order and the upkeep of cosmic harmony were seen as the objectives of education.