Master of Arts in Sanskrit

Master of Arts in Sanskrit

(MASK)

MSK-12

TRANSLATION AND EDITING

Block -02

Translation

UNIT-1 INTRODUCTION

UNIT-2 PROCESS OF SIMPLE TRANSLATION ( I )

UNIT-3 PROCESS OF SIMPLE TRANSLATION ( II )

UNIT-4 PASSAGES FOR PRACTICE

MASK PROGRAMME

EXPERTS COMMITTEE

Prof. Prafulla Kumar Mishra, Former Vice-Chancellor, North Odisha University

Prof. Gopal Krishna Dash, Retd. Prof. ,Utkal University

Prof. Prativa Manjari Rath ,Retd. Prof, Utkal University

Dr. Madhusudan Mishra, Associate Prof. , BJB Auto. College, BBSR

Dr. Subash Chandra Dash , Associate Prof. , Utkal University

Dr. Kadambini Dash , Reader in Sanskrit, SB Women’s College, Cuttack

Dr. Narayana Prasad Dash , Retd. Reader in Sanskrit , S.V.M Autonomous College , Jagatsinghpur

Dr. Paramba Shree Yogamaya, Assistant Prof. , Shri Jagannath Sanskrit Vishvavidyalaya, Puri

Mr. Pratap Kumar Meher , Academic Consultant , Odisha State Open University

CONVENOR

Dr. Dillip Kumar Nayak , Reader in Odia ,

Former Officer in Charge, Regional Centre, B.J.B Auto. College Bhubaneswar

COURSE WRITER

Dr. Falguni Mahanandia, Associate Professor in Sanskrit (Retd.) Rajendra Autonomous College, Balangir

COURSE EDITOR

Dr. Sareeta Pujari , Senior Academic Consultant, OSOU , Sambalpur

PROGRAMME COORDINATOR

Dr. Sareeta Pujari , Senior Academic Consultant,OSOU , Sambalpur

Mr. Pratap Kumar Meher , Academic Consultant , Sanskrit , OSOU, Sambalpur

MATERIAL PRODUCTION

Dr. ManasRanjanPujari

Registrar

Odisha State Open University, Sambalpur

(cc) OSOU, 2020. Translation is made available

under a Creative Commons Attribution-ShareAlike 4.0

http://creativecommons.org/licences/by-sa/4.0

Printed by :

http://creativecommons.org/licences/by-sa/4.0

Odisha State Open University, Sambalpur 1

TRANSLATION FROM ONE UNSEEN PASSAGE

IN ENGLISH TO SANSKRIT

UNIT –I: INTRODUCTION: MEANING OF TRANSLATION

1.1 Aims

1.1.1 Objectives.

1.2 Introduction: Meaning of Translation.

1.3. Scope of Translation.

1.4. Model Questions.

1.5. Further Readings.

1.1 AIMS

After going through this Block one can be able to know:

1) The general features of translation.

2) The meaning of translation and its scope.

3) The relation between the translation and translator.

4) The quality of a translator.

5) The field of translation.

1.1.1 OBJECTIVES

This book—

1) Acquaints the learners with the rules of grammar while

translating,

2) Enables the learnersto translate from English to Sanskrit,

flawlessly.

3) Will help the learners to get jobs of Translator or News reader

in differentInstitutes/Organization/Offices.


1.2 INTRODUCTION:MEANING OF TRANSLATION

In India the tradition of the translation has been going on since ancient

times. The translation is as old as the language. Now-a-days the word

translation is not new for us. Generally it means the expression of

meaning or message from one language to other language accurately.

But it is not easy to do this work. In India a multilingual country the

problem of translation is very much important.

At first the word DevegJeeo (translation) is to be understood. The word DevegJeeo

is a compound (³eewefiekeÀ) in Sanskrit i.e. Deveg (GHemeie&)+Jeod (Oeeleg)+ Ie_ed (Òel³e³e).

The meaning of ‗Jeod‘ is to speak and Jeeo means the process of speaking or

spoken words. DevegJeeo means repetition of spoken words. Here it is to be

noted that there becomes repetition of meaning not the words. In

Sanskrit the synonym words of translation are DevegJeeo: and Yee<eevlej: ~

In Indian literature the application of the word DevegJeeo has different

meanings since the old tradition of teacher-student. In the tradition of

Gurukula education, the students repeat the Mantras uttered by the

teacher at first. This was called DevegJe®eve or DevegJeekedÀ –a synonym of DevegJeeo.

The famous grammarian Panini has mentioned the word anuvada in a

Sutra of Astadhyayi – DevegJeeos ®ejCeeveeced ~ Bhattoji Dikshit while presenting

Astadhyayi in the form of Siddhantakaumudi has explained the meaning

of the word anuvada as DeJeieleeLe&m³e ÒeefleHeeoveced ~ In Vatsyayanabhasya the

meaning of anuvada is mentioned as ―Òe³eespeveJeeved Hegve:keÀLeve‖ ~ Bhartruhari has


also applied the meaning of anuvada as ―DeeJe=efÊejvegJeeoes Jee‖. In ‗Sabdhartha

Chintamani‘ two derivative meanings of anuvada are given as ‗ÒeeHlem³e Hegve:

keÀLeveced‘ or %eeleeLe&m³e ÒeefleHeeoveced ~ Here ‗anuvada‘ means to understand the

meaning of a work completely and present that meaning again in another

language.

According to the learned professor Monier Williams the English word of

anuvada is called translation. In Latin it consists of two words – trans

and lation which means to carry out from one point to another point.

The first point is the ðeesle-Yee<ee (Source Language) and the second point is

ue#³e-Yee<ee (Target Language). Here the carrying material is the meaning

or message in the Source Language.

In Oxford Dictionary Translation means ‗a written or spoken rendering

of the meaning of a word, speech, book, etc. in an another language‘.

According to Webster Dictionary – ―Translation is a rendering from one

language or representational system into another. Translation is an art

that involves the recreation of work in another language for readers with

different background.‖

1.3 SCOPE OF TRANSLATION

Translation is a cultural bond between two languages.The translation of

‗Pancatantra‘is said to be the oldest one, dating back to 550 CE, in

Pahlavi language. Thereafter, it has been translated in several

languages.‗The Fables of Bidpai‘ is the first English version of it in 1570


BCE. In 1925, Arthur William Ryder translated the Pancatantra in

English.

Similarly, starting from Vedas to Modern Sanskrit works, translation has

become an integral part of the literature. After the Britishers came and

ruled in India, they translated all most all the Sanskrit works in English.

Ralph T.H. Griffith was the first man to translate the Vedas.H.H.Wilson,

(1850-1888 BCE) for the first time, translated the Rgveda in English,

and published in six volumes. Charles Wilkins, in the year 1784 BCE,

brought the first translation of Srimad Bhagavad Gita with the help of

some Pundits from Bengal.Dara Sikoh (1615-1659 BCE) translated the

Upanisads from Sanskrit to Persian.First English translation of

Upanisad(Aitareya) was made by Colebrook in 1805 BCE. In 1840

BCE, came the first translation of Visnupurana, by Horace Hayman

Wilson. Abul Fazl, the courtier of Akbar, translated the Epics like

Ramayana and Mahabharata into Persian; which helped the Britishers to

translate them into English. It was easier for them to translate the Persian

version than Sanskritversion. Sir William Jones translated the play of

Kalidasa, from Sanskrit and Prakrt, to English in the name of

‗Sacontalaa‘ (The Fatal Ring), which was published from Calcutta in

1789 BCE.

These are just a glimpse of translations of Sanskrit books done in

English language.

Now-a-days translation of Sanskrit Books has become very popular and

they are frequently translated in several languages including Indian


languages. Translation is being made easier on Google platform.Free

online English to Sanskrit tool,powered by Google, is available, using

phonetical translation. A Sanskrit word typed in English automatically

gets converted into Unicode Sanskrit script. Using the Sanskrit translator

on smart phones Sanskrit can also be typed.

One can upload different Apps and Websites to take help in translating.

Apps like वाचस्ऩत्यम,् अमरकोष्, ससद्धान्तकौमदुी, शब्द - धातु -

रूऩमाऱाand others, are available online. Dictionaries of different kinds,

like Sanskrit-English, English- Sanskrit, Hindi- Sanskrit etc. are also

available online. Learners can take the help of Word Dictionary

likeव्यवहारशब्दावऱीand others, where terminologies of Sanskrit words,

for every day usages, are given.

Translation gives excess to know the beauty of a particular book in a

particular language, making it global.

Some amazing works are available in English languages also.

Shakespeare, Milton, Wordsworth are just a few names, who have

created masterpieces in English literature. Articles on day to day

happenings, Scientific inventions and discoveries, Weather and

Environment Awareness, Pandemic, Health issues and hazards, Political

and Economicscenarios, Crimes, it‘s prevention and dictation analysis

all are get published in English language; as it has become the

International language. We can translate them into Sanskrit to narrow


the gap and march towards contemporary knowhows. We can build a

healthy environment by transmitting the knowledge in Sanskrit among

the English non-speaking people. Thereby, we can preserve and add the

contemporary happenings and wisdom to our vast literature, which will

strengthen the Sanskrit language and literature, further.

We speak of ‗वसधुवैकुटुम्बकम‘् and to establish that we have to work

hard and make Sanskrit a globally acclaimed language. We had a great

contribution towards knowledge and wisdom in the past, which was

highly acclaimed and acknowledged through English translation. Now

it‘s our turn tocorporate the modern wisdom by adopting to translation,

from ‗English to Sanskrit‘.

1.4. MODEL QUESTIONS:

1. The word अनवुादis a _____ word. (मौसऱक्, यौगगक्, यगु्मक्)

(Fill in the blankchoosing one)

2. What is the difference between वद्andवाद्?

3. What do you understand by अनवुचनम,् अनवुाक्,अनवुाद्?

4. Who is Panini?

5. Who wrote अष्टाध्यायी?

6. Who is the author of ससद्धान्तकौमदुी?


7.‗प्रयोजनवान्ऩनु्कथनम‘् -this line occursin which book ?

8. Mention Bhartrhari‘s definition ofअनवुाद्?

9.What is the meaning of Translation in Latin?

10. Who is Monier Williams?

11.Who translated Pancatantra in English for the first time?

12.Who is Dara Sikoh?

13.Why is Sir William Jones famous?

14. Who wrote Siddhantakaumudi?

15.Who translated ववष्णुऩरुाणम ्in English?

1.5FURTHER READINGS:

The Sanskrit dictionary, (Bilingual Edition), M. Monier Williams.

The student‘s Sanskrit dictionary,VamanShivaramApte.


UNIT – IIPROCESS OF SIMPLE TRANSALATION

UNIT – II : PROCESS OF SIMPLE TRANSLATION

Introduction.

2.1. Rules for Substitute words.

2.2. Rules for Dual numbers.

2.3. Rules for Visarga

2.4. Rules for Adjectives.

2.5. Model Question.


INTRODUCTION:

Knowledge of basic grammar is necessary for Translation. कारक, समास,

कृदन्त, तद्धित, सन्न्ि, शब्दरूप, िातुरूपare some of the features, essential for

translation. Above all, love for the language and interest to learn its

basic rules are at the top.

Some points are to be kept in mind while translating an unseen English

passage into Sanskrit.

2.1. RULES FOR SUBSTITUTE WORDS:

1) In place of the forms of words like pitru ( efHele= ), bhratru ( Yeéle= ) and

matru ( ceele= ) the substitute words like Janaka ( pevekeÀ ), Sahodara


( menesoj ), Agraja ( Deûepe ), Anuja (Devegpe), Yamaja ( ³ecepe ) etc. ending

with ‗a‘ ( De ) and Janani ( peveveer ) etc ending with ‗i‘ (F&) may be

applied.

2.2. RULES FOR DUAL NUMBERS:

2) In place of dual numbers ( efÜJe®eve ), the word dvayam ( Ü³eced ) in

addition to the root words may be used as neuter gender singular

e.g.

Üs yeeefuekesÀ ie®íle: = yeeefuekeÀeÜ³eb ie®íefle ~ yeeuekeÀÜ³eb ¬eÀer[efle ~

Likewise the words trayam ( $e³eced ), chatustayam (®elegä³eced),

panchakam (HeáekeÀced), satkam ( <eìdkeÀced ), saptakam ( meHlekeÀced ), astakam

( DeäkeÀced) may be used e.g. – HeÀue$e³eb ce³ee ÒeeHleced ~ ceeme®elegä³eb me: Heþefle, HeáeJe<e&kebÀ

³eeJeled me: O³eevemLe: ~ veoer<eìdkebÀ ceeiex ce³ee Deefle¬eÀevleced ~ HeMegmeHlekebÀ Òeevlejs ®ejefle ~ peievveeLeeäkebÀ

efMeKeefjCeerefle ívomee efueefKeleced ~

3) There is no change in sandhi (meefvOe) in case of dual numbers ending

ī ( F& ), ū (T), e ( S ) and amī ( Deceer - plural of Deomed ) e.g. Deceer Deéee: ~

4) The last vowel of the words ending i ( F ) and u ( G ) becomes long

in dual numbers of 1st and 2

nd vibhakti.

e.g. keÀJeer, celeer, meeOet, Oesvet etc.

5) The adjective and verb of two singular Nouns become dual

numbers.

e.g. jece: nefj: ®e yegef×cevleew ~

meerlee ieerlee ®e ie®íle: ~


2.3.RULES FOR VISARGA:

6) The visarga of the words me: and S<e: becomes deleted (ueesHe) if

vowels (mJejJeCe&) except a (De) or consonants (J³e¡eveJeCe&) come after

these words and after that there is no sandhi ( meefvOe).

e.g. me Deeie®íefle, but me:+ Denced = meesçnced (Here the visarga becomes Dees )

N.B.- There is no change in visarga if the consonants keÀ, Ke, He, HeÀ, Me,

<e and me come in the later word.

e.g. keÀ: Heþefle, jece: Mesles etc.

7) In feminine gender (m$eerefue²) such as veoer, m$eer, uelee etc. there is no

visarga in the singular number of 1st vibhakti e.g. veoer, m$eer, uelee, ie²e

etc. But in some cases of feminine gender the visarga exists.

e.g. Þeer:, lejer:, ue#ceer:, Oeer: etc.

2.4. RULES FOR ADJECTIVES:

8) The adjectives of more nouns ending singular, number of more

nouns ending dual numbers and of more nouns ending plural

numbers become plural numbers.

e.g. ³et³eb yeueJevle:, ³egJeeced DeeJeeb ®e yeueJevle:, iegHle: efceÞe: Jecee& ®e yeueJevle: ~

9) The adjectives of all DeJ³e³esbecome singular in neuter gender. e.g.

MeesYeveb Òeele:, efceL³ee ve JekeÌleJ³eced ~



1. Give an example of a substitute word.

2. Correct the followings.

a- बाऱकद्वयंगच्छतः। b- पशुसप्तकंप्रान्तरेचरन्न्त।

c- सािमूागेगच्छतत।

d- सःआगत्यपठतत।

e- ऱक्ष्मीगङ्गाचआराध्ये।

f- यूयंबऱवान।्

g- ममथयांमावद।

3- अिोमऱखितानांशब्दानांद्ववतीया-बहुवचनेरूपाखिमऱित।

नदी, ऱता, श्ीः, िीः, स्त्री।

2.6FURTHER READINGS:

ससद्धान्तकौमुदी, चौखम्बाप्रकाशन, वाराणसी।

ऱधुससद्धान्तकौमुदी, चौखम्बाप्रकाशन, वाराणसी।


Unit - III PROCESS OF SIMPLE TRANSLATION

Introduction.

3.1. Rules for Gender.

3.2. Rules for Vowel change.

3.3. Usages of Words.

3.4. Usages of Verbs.

3.5. Model Questions.


INTRODUCTION:

Some more rules related to translation are discussed, in details, in

this unit.

3.1RULES FOR GENDER:

10) When the nouns are of different genders (efue²), then the adjective

becomes neuter gender (veHegbmekeÀefue²). In the absence of noun having

neuter gender, the adjective becomes masculine gender (Hegefue²)

e.g. Jeves<eg ce³ee Je=#ee:, uelee: HeÀueeefve ®e ÒeeHleeefve ~

mejesJejs ce³ee celm³ee:, HeëHeg<HeeefCe ®e o=äeefve ~

mejmleerjs mveele: Heg©<e:, mveelee ðeer ®e ce³ee ¢äew~

ceeiexCe jLee:, yeeefuekeÀe ®e ieleJevleew ~

GlkeÀueeveeb jepee je%eer ®e yeoev³eew Deemleeced ~

megkeÀesceueeefve uelee:, He$eeefCe ®e Deeve³e ~


11) In case of feminine gender, if the word peve: is added to the root

word, it becomes masculine gender e.g.

SkeÀ: ðeerpeve: ce³ee ¢ä: ~

Sles veejerpevee: meeOeJe: YeJeefvle ~

Deyeueepevem³e jesoveb efn yeueced ~

ceeiexCe SkeÀ: megvoj: keÀv³eepeve: ie®íefle ~

12) The forms of all the numerical words from Heáeved to DeäeoMeved and the

words like keÀefle, ³eefle, leefle, ³egmceod, Demceod become equal in three genders

(efue²).

13) In neuter gender of 1st and 2

nd vibhakti dual numbers the last

vowel of words ending with vowel becomes long.

e.g. JeeefjCeer, ceOegveer, oele=Ceer etc.

But in plural of 1st and 2

nd vibhakti, the first ‗F‘ or ‗G‘ becomes

long e.g. JeejerefCe, ceOetefve, oeleOefCe etc.

3.2RULES FOR VOWEL CHANGE:

14) In case of 2nd

vibhakti plural and 6th

vibhakti plural all words

ending with vowels become long. e.g. yeeuekeÀeved, yeeuekeÀeveeced, cegveerved, cegveerveeced,

meeOetved, meeOetveeced, efHeleOved, efHeleOCeeced etc.


15) In the forms of the words ending Fved (iegefCeved, Oeefveved, Heef#eved etc.) only in

the 1st vibhakti singular number it becomes ‗F&‘ e.g. iegCeer, Oeveer, He#eer etc.

In other forms only ‗F‘ occurs. e.g. iegefCeveew, iegefCeve:, iegefCeveeced etc.

16) In the forms of the word ending ī (F&), when ‗³ed‘ comes, its previous

‗F&‘ is changed into F

e.g. megÞeer:, megefÞe³eew, megefÞe³e:, megefÞe³ee etc.

17) Thus in the forms of the word bhū (Yet) and bhrū (Ye´t) when ‗Je‘

comes, its previous ‗T‘ is changed into ‗G‘.

e.g. Yet:, YegJeew, YegJe:, YegJee, YegJevesMJej: etc.

18) In the forms of feminine gender the vowel becomes long with

visarga in 2nd

vibhakti plural numbers e.g. celeer:, Oesvet:, uelee:, ceeleO: etc.

3.3.USAGES OF WORDS

19) If the word Heefle is joined with other word, then its form will be that

of cegefve word (Heefle:meceemes cegefveJeled) e.g. the form of Heefle in sixth vibhakti

singular number Hel³eg: but if joined, it becomes vejHeles:, ÞeerHeles:, YetHeles:,

cenerHeles: etc.

20) In the beginning of a sentence the DeJ³e³e ®e, Jee, leg, efn etc. and the

second forms of the words Demceod and ³eg<ceod – lJee, cee, les, veew, Je:, ve:, ces are

not used.


21) Out of the quarters (efokedÀ), the forms of the word Heef½ece is to be like

that of the word yeeuekeÀ and in feminine gender (ðeerefue²) Heef½ecee is to be

like that of uelee ~

e.g. Heef½eces efoiYeeies, Heef½ecee³eeb efoefMe ~

But the forms of the words HetJe&, GÊej and oef#eCe are to be like that of

the word meJe&e.g. – HetJe&eqmceved, HetJe&m³eeced, GÊejm³eeced, oef#eCeeqmceved ~

22) The forms of the numerical word SkeÀ become different in singular

and in three genders (efue²). The forms of the word ‗efÜ‘ become

different in dual and in three genders

e.g. SkeÀ – SkeÀ: (Hegbefue²), SkeÀe (ðeerefue²), SkeÀced (veHegbmekeÀefue²)

(Like that of meJe&word)

efÜ– Üew (Hegbefue²), Üs (ðeerefue² &veHegbmekeÀefue²)

ef$e - $e³e: (Hegbefue²), efleðe: (ðeerefue²), $eerefCe (veHegbmekeÀefue²)

®elegj - ®elJeej: (Hegbefue²), ®eleñe: (ðeerefue²), ®elJeeefj (veHegbmekeÀefue²)

The forms of the words from Heáeved to DeäeoMeved are plural and equal in three

genders.

e.g. Heáe yeeuekeÀe:, $e³eesoMe yeeefuekeÀe:, DeäeoMe HegjeCeeefve ~ The words GveefJebMeefle: or SkeÀesveefJebMeefle:

and efJebMeefle: are feminine genders, plural and have equal forms in all

genders. The words from SkeÀefJebMeefle to Heje×&cedare used in singular but

meanings are plural.

e.g. efJebMeefle: yeeuekeÀe:, Meleb yeeefuekeÀe:, menñeb HeÀueeefve, keÀesefì: pevee: ~ Üs Meles – Two hundred

$eerefCe Meleeefve –Three hundred


SkeÀefJebMeefle:, efJebMeefle: –Feminine gender (ðeerefue² - Like that of ceefle:)

ef$ebMeled, ®elJeeefjbMeled, HeáeeMeled – (Like that of YetYe=led)

From <eefä: to veJeveJeefle: - ðeerefue², SkeÀJe®eveced

Meleced, menðeced, De³egleced, ue#eced – veHegbmekeÀefue², SkeÀJe®eveced

keÀesefì: - ðeerefue²ced (Like that of ceefle:)

23) The forms of the words ending with ‗Fved' become like that of the

forms of iegefCeved

e.g. – iegefCeved, nefmleved, Oeefveved

24) The forms of the words ending with ‗Deved' become like that of the

forms of keÀce&ved

e.g. – keÀce&, ®ece&, Jecce&, Yemce, pevce etc.

25) The forms of the feminine genders DeeHeod, efJeHeod, mecHeod, Heefj<eod etc.

become like that of the word megËod ~

26) The forms of the words ³eMe:, lespe:, Je³e:, Jeeme:, jn: etc. become like that

of the word cevemed ~

3.4 USAGES OF VERBS:

27) If the subjects (keÀÊee&) are of three persons (Heg©<e) in a sentence then

the verb belongs to the first person (GÊeceHeg©<e:)

e.g. – Denb, lJeb, me: ®e ie®íece: ~


28) If the subjects are of 1st person (GÊeceHeg©<e) and 2

nd person (ceO³eceHeg©<e)

in a sentence the verb belongs to the 2nd

person.

e.g. – me:, lJeb ®e ie®íLe: etc.


Correct the followings -

a- एकास्त्रीजनःगच्छतत।

b-भपूत्यःुशासनंपाऱयन्न्तप्रजाः।

c-सधुश्यःबामऱकागायन्न्त।

d-ऊँभभूुवुः……।

e-कतीबामऱकाःकऺायांपठन्न्त।

f-पन्चचमेददमशसयूअुस्त्तंयातत।

g- रामःगोपाऱचचगच्छतत।

h- सःजन्मिामिूःु।

i- यशस्त्यस्त्वरूपंककम ्

j-कमिुाऻायतेजनाः।

3.6 FURTHER READINGS:

Macdonell Arthur A., ‘A Sanskrit Grammar’.

Bonilla Carvajal, C. A. (2013) ‘Grammar- Translation

Method’.


UNIT- IV PASSAGES FOR PRACTICE

Introduction.

4.1. Sample passages of Translation.

4.2. Passages for Practice.

4.3 Model Questions.

4.4 Further reading

INTRODUCTION:

In this unit some passages are given as samples. By going through these

passages learners can have a clear idea about the approach to translation.

In Translation the theme and the continuity need to be reflected

accurately than word to word translation. For that, one should have a

good understanding as well as command over both the languages.

4.1. SAMPLE PASSAGES OF TRANSLATION:

SOME SAMPLE TRANSLATIONS ARE GIVEN BELOW.

(1) English – Some years back no woman of our country wanted to

get a job. Since partition many women have come forward to

work as clerks, teachers or nurses. The old prejudice has

gradually begun to disappear. The only reason for which women

in large numbers are seeking for jobs is economic necessity. The

price of the daily necessities is going up to such an extent that the

lord of the house finds it difficult to manage the household with

his limited income. What to speak of nutritious food, even a drop

of milk is not available for the new-born baby. Therefore the


housewife is forced to work outside and add to the income of the

family. The family income goes up no doubt, but the housewife

has little time to look after the children. After her return from the

office the woman tired and exhausted, gets no peace.

mebmke=ÀleevegJeeo: – keÀefleJe<exY³e: ÒeeiesJe DemceekebÀ osMes keÀef½eled ðeerpeve: efve³egeqkeÌleefveceÊeb ve

Ss®íled ~ osMeefJeYeepeveeled Hejb yenJe: ðeerpevee: efueefHekeÀe-Dee®ee³ee&-Oee$eerªHesCe mesJeekeÀÊeg&ced

F®íefvle ~ Òee®eervee: efmLelee: kegÀmebmkeÀeje: Mevew: MevewefJe&uegHlee: pee³evles ~ yengmebK³e³ee

ðeerpevee: mesJeekeÀÊeg&ced Deûesmeje: YeJeefvle – Dem³e SkeÀcee$eb keÀejCeced DeLee&YeeJe: ~ Òel³enced

DeeJeM³ekeÀer³eeveeb Jemletveeb cetu³eced F&¢Meb Jeef×&leb YeJeefle ³eled ie=nmJeeceer meerefcele-

Dee³eceeO³ecesve kegÀìgcyeHees<eCeefveefceÊeb ve meceLeexçefmle ~ HegefäkeÀj- Deenej: ve megueYeced ~

veJepeelekeÀm³e ke=Àles ogiOeceefHe veesHeueY³eles ~ Dele: ie=efnCeer yeefnie&lJee efve³egeqkeÌleceeO³ecesve

DeLeexHeepe&veb keÀjesefle ~ HeefjJeejm³e Dee³eJe=ef×Ye&Jeefle, Hejvleg ie=efnCeeR efvekeÀ<ee mevleeve-

HeeueveLe&ced DeJemejes veeefmle ~ DeefleHeefjÞeceeled nslees: keÀe³ee&ue³eeled Òel³eeJe=Êem³e ðeerpevem³e

peerJeves Meeefvlevee&efmle ~

(2) English – You might have heard of king Pariskhit of the

Mahabharat. He died from snakebite. A grandson of Arjuna,

through Abhimanyu and Uttara, he was succeeded to the throne

by Janamejaya. Enraged that his father Parikshit had fallen a

victim to a serpent named Takshaka, Janamejaya decided to

exterminate snakes from his kingdom and so he started a snake-

sacrifice, a campaign to burn all snakes. But the gods, with Indra

at their head did not appreciate it. When millions of snakes were

being destroyed by the sacrificial fire, Takshaka the snake-king

approached Indra the heavenly king to intervene. It was a sage

Astika by name, who persuaded Janamejaya to pardon the

surviving snakes. The snake-sacrife came to a stop. Thus a few


lived on, to multiply abundantly and become a terror to the

country.

mebmke=ÀleevegJeeo: – ceneYeejlem³e je%e: Hejeref#elem³e keÀLee DeJeM³eb Þeglee ~ meHe&obMevesve me

ce=le: ~ Depeg&vem³e Heew$eeod DeefYecev³ees: Deewjmesve GÊejeieYee&od peeleeod Devevlejb pevecespe³e:

efmebnemeveceue*dkeÀ=leJeeved ~ le#ekeÀveecvee meHexCe efHeleg: Hejeref#elem³e efveOevenslees: pevecespe³e:

¬eÀesOeb ÒekeÀeM³e jep³eeled meHee&Ceeb efJeueesHe-meeOeef³elegced Deef®evle³eled ~ leoLe¥ meHe&³e%eced

DevegefÿleJeeved ~ Hejvleg FvêeefoefYeoxJew: F³eb keÀLee ve ÒeMebefmelee ~ ue#eeefOekeÀeved meHee&ved ³e%eeiveew

ce=leeved ¢ädJee meHe&jepe: le#ekeÀ: mJeie&jepeefcevêb efvekeÀ<ee ÒeleerkeÀeje³e ÒeeefLe&leJeeved ~

DeeefmlekeÀ: veece $eÝef<e: pevecespe³eb ÒeJeefÊe&leJeeved ³eled ―DeJeMes<eeved meHee&ved #ecemJe‖ Fefle ~

meHe&³e%e: Hegvevee&vegefÿle: ~ Devesve ÒekeÀejsCe peerefJelee: meHee&: Hegve: mebK³e³ee F&¢Mee:

HeefjJeef×&lee: ³eled osMeeveeb ke=Àles les YeerefleÒeoe Deemeved ~

(3) English – Two men were travelling together when a bear suddenly

met them on their path. One of them climbed quickly a tree and

concealed himself in the branches. The other seeing that he must

be attacked, fell flat on the ground and when the bear came up and

felt him with snort and smelt him all over, he held his breathe and

feigned the appearance of death as much as he could. The bear

soon left, for it is said that he will not touch a dead body. When

he was quite gone, the other traveller descended from the tree, and

accosting his friend jocularly inquired what it was the bear had

whispered in his ear? He replied, ―He gave this advice – never

travel with a friend who deserts you at the approach of danger‖.

Misfortune tests the sincerity of friends.


mebmke=ÀleevegJeeo: – Üew HeefLekeÀew DeYećeleeced ~ mece³esçeqmceved menmee YeuuegkeÀjskeÀ: ceeiex

GYe³ees: Hegjle GHeefmLele: ~ levceO³eeod SkeÀ: Je=#eceeªnd³e MeeKe³eesce&O³es mJeb ieesHeeef³ele:~

DeHej: YeuuegkesÀve Dee¬eÀceCeYe³eeled Yetceew DeMesle ~ ³eoe YeuuegkeÀ: leb efvekeÀ<ee Deeiel³e

veeefmekeÀeOJeefveceeO³ecesve meJee&²eved DeefpeIe´led, leoe me: MJeemeef¬eÀ³eeb efve©O³e ce=leJeled

ÒeoefMe&leJeeved ~ YeuuegkeÀ: leb menmee Heefjl³ekeÌleJeeved ~ ³ele: keÀL³eles – YeuuegkeÀ: keÀoeef®eled

ce=leMejerjb ve mHe=Meefle ~ ³eoe me: leledmLeeveb Heefjl³ep³e Dev³e$e Heueeef³ele:, DeHej: HeefLekeÀ:

Je=#eeoJeleer³e& mJeyevOegb Heefjnemesve DeHe=®íled ³eled YeuuegkeÀ: lem³e keÀCe&HeeMJex efkeÀced DeJeoled ?

me: Òel³egÊejb oÊeJeeved –

―YeuuegkeÀ: ceecegHeefoäJeeved ³eled efJeHeefo ³e: yevOeg: lJeeb Heefjl³epeefle, lesve men keÀoeef®eled cee

Yeće‖ Fefle ~

efJeHeefo yevOgelJeb Hejer#³eles ~

(4) English – Ashoka has left to us a record of administration in his

edicts engraved on rocks, pillars and caves throughout his empire.

These edicts which were chiefly intended for the moral and

religious advancement of the people show how great and good a

king Ashoka was. In them he proclaimed universal religious

toleration and moral persuasion as the best means of converting

unbelievers and extolled and insisted upon absolute purity of life.

What he preached he practiced himself. He dug wells and planted

trees along the roads, he established hospitals for men and beasts

and strictly prohibited the slaughter of animals, he refrained

himself from all cruel sports, abolished the royal hunt,

discouraged observance of those ceremonies in which animals

were sacrificed.

mebmke=ÀleevegJeeo: – DeMeeskeÀ: mJejep³es<eg Mewue-mlecYe-iegneefo<eg Keesefoles<eg DevegMeemeves<eg

mJejep³eMeemevem³e efJeJejCeceskebÀ ÒeoÊeJeeved ~ Òepeeveeb veweflekeÀOece&Je=ef×keÀu³eeCeeLe¥


efueefKeleevegMeemevesY³e Fob %ee³eles ³eled me: keÀer¢Me Goej-cenlediegCemecHevve: jepeemeerled ~ le$e

veeefmlekeÀeved mJeOece¥ Òeefle ÒeJeÊe&ef³elegced GodÐees<e³eefle ³eled lem³e ÒeOeeveesHee³ees YeJeefle –

―meeJe&peveerveOece&celeeveeb meceLe&veb veweflekeÀpeerJevem³e ®e ÒeJeÊe&veced‖ Fefle ~ me efJeMeg×b

veereflece³epeerJeveb yeng ÒeMebmeefle ~ me: ³eled Òe®eeefjleJeeved, leled keÀe³e&s<eg oefMe&leJeeved SJe ~

me ceeie&cegYe³ele: ketÀHeKeveve-Je=#ejesHeCeeefokebÀ keÀe³e¥ ke=ÀleJeeved ~ ceveg<³e-HeMetveeb ke=Àles

ef®eefkeÀlmeeue³ecemLeeHe³eled ~ ¢{YeeJesve ®e peerJeyeOeeled efveJeeefjleJeeved ~ me: mJe³eb ce=ie³eeefokebÀ

J³emeveb Heefjl³ekeÌleJeeved ~

³e$e ³e$eeslmeJes<eg HeMegyeOe Deemeerled me: le$e le$e Deveglmeeefnleb ke=Àle: ~

(5) English – Once there was a king. He had a minister named

Subodha who was famous for his wisdom. One day while they

were strolling in the palace garden the young one of a cuckoo fell

down from a tree. It had wounds all over its body. The king was

greatly pained and asked Subodha why the young bird had been

so badly treated by its parents. The minister who wished the king

to be temperate in his speech, replied, ‗Your Majesty! This is the

young one of a cuckoo that was reared by a couple of crows.

They were unaware of the fact, because its mother had laid the

eggs in the nest very cunningly. Now, the young one was in the

habit of talking too much. The crows detecting its voice threw it

out of the nest.

mebmke=ÀleevegJeeo: – SkeÀefmceved mece³es SkeÀ: jepee Deemeerled ~ lem³e megJeesOe: veece meef®eJe

Deemeerled ~ me: meef®eJe: %eeveeLe¥ Òeefme×: ~ SkeÀeqmceved efoJemes jepeÒeemeeom³e GÐeeves le³ees:

Yećelees: Je=#eeod SkeÀ: keÀesefkeÀueMeeJekeÀ: Yetceew DeHeleled ~ Dem³e Mejerjm³e meJee&²eefve #eleeefve

Deemeved ~ je%e: ceveefme cenledog:Kecepee³ele ~ ‗efkeÀceLe¥ MeeJekeÀm³e efHelejew leb Òeefle F&¢Meced


DeMeesYeveer³ecee®ejCeb ÒeoefMe&leJevleew?‘ Fefle je%ee megJeesOe: He=ä: ~ ‗jepee ceerleYee<eer YeJeleg‘

Fefle efJeef®evl³e meef®eJe: Òel³egÊejJeeved –‗‗cenejepe! Jee³emeocHeefleHeeefueleesç³eced SkeÀ:

keÀesefkeÀueMeeJekeÀ: ~ Jee³emeocHel³ee Fob ve %eeleced, ³ele: MeeJekeÀm³e ceelee keÀekeÀveer[ceO³es

®elegjle³ee DeC[ev³eHepenej ~ FoeveeR MeeJekeÀm³e ÒeJe=efÊe: ÒeieuYelee ~ keÀekeÀesçm³e

keÀCþmJejeled %eelJee leb Yetceew DeHeele³eled‖ ~

(6) English – You have all heard the phrase ‗to speak like a parrot‘.

We use it when we refer to people who say things without

understanding the meaning. Do you remember the story of the

good parrot and the bad parrot? The bad parrot which had been

brought up by a wicked man, had learnt only words of abuse at

passerby. The good parrot had been taught good words and it

spoke most politely to travellers.

More than a thousand years ago, there was a great scholar in

Mithila called Mandana Misra. He was so famous that scholars

from all over the country went to his house to argue with him.

The great Sankaracharya was one of them. It is said that Mandana

Misra had a parrot which had heard many of these learned talks

and that it amazed new comers by repeating a large number of

‗slokas and sūtras‘.

mebmke=ÀleevegJeeo: – ―MegkeÀ FJe DeeJe=efÊe:‖ - JeekeÌ³eebMeesç³eced DeJeM³eb meJez: %ee³eles ~ ³es DeLe¥

ve %eelJee Jeoefvle, les<eeb ke=Àles ÒeJe®evem³eem³e Òe³eesiees YeJeefle ~ YeJelee ‗GÊeceMegkeÀ: ¢äMegkeÀ:

Jee‘ efJe<e³es mce³e&les efkeÀced? ogäpevesve Heeefuele: ogäMegkeÀ: kesÀJeueb ceeiex ie®ívleb peveb Òeefle

DeMeesYeveer³eÒe³eesieMeyoeved ÞegleJeeved ~ GÊeceMegkesÀve MeesYeveer³eÒe³eesiee: Meyoe: Þeglee: ~ Demeew

HeefLekeÀeved Òeefle DeleerJe efJeveerleªHesCe GkeÌleJeeved ~menñeeefOekeÀJe<exY³e: ÒeekedÀ efceefLeuee³eeb

ceC[veefceÞe: veece ceneved HeefC[le Deemeerled ~ me: yengÒeefme× Deemeerled ³esve osMem³e


efJeefYeVemLeevesY³e: HeefC[lee: lesve men leke&Àef³elegced Deeielee: ~ S<eg cenevedHeefC[le: Me²je®ee³e&

Deemeerled ~ Foceg®³eles – ceC[veefceÞeceneYeeiem³e SkeÀ: MegkeÀ Deemeerled ~ HeeefC[l³eHetCe&keÀLeeb

MegkeÀesç³eb yengÞegleJeeved ~ yentveeb Í}eskeÀeveeb met$eeCebe ®eeJe=efÊeceeO³ecesve DeeievlegkeÀeved

efJemce³eeeqvJeleeved keÀjeseflemce ~

(7) English – The fine arts reached their excellence in the Gupta

period. It was a most remarkable age from the artistic point of

view. Architecture, sculpture, painting, metallurgy, music,

dancing, etc. – all attained unprecedented achievement under the

Guptas. World famous paintings of Ajanta, beautiful images of

gods, goddesses and human beings, the magnificent temples and

artistic coins are the best specimens of the Gupta Art. The artists

and craftsmen of the age showed excellent skill in working

metals. Besides this, whatever foreign influence was there on art

completely disappeared in this period. Growth of fine arts and

progress of sciences both were simultaneous. Excellent original

works were produced in medicine, astronomy,, astrology,

mathematics etc.

mebmke=ÀleevegJeeo: – iegHle³egies ®ee©keÀuee GVeleeJemLeeb ÒeeHlee Deemeerled ~ keÀuee¢<ìd³ee De³eb

³egieesçleerJe cenlJeHetCe& Deemeerled ~ efMeuHe-mLeeHel³e-ef®e$ekeÀuee-OeelegefJeÐee-me²erle-

ve=l³eeefokeÀueeveeb iegHle³egies DeYetleHetJe&YeeJesve mece=×e DeYeJeled ~ efJeéeÒeefme×e-Depevlee³ee:

ef®e$ekeÀuee, osJeosJeerveeb ceveg<³eeCeeáe ceveesnjecetÊe&³e:, ye=noekeÀejb ceefvojb leLee

meg®ee©cegêeefve®e³ee: iegHlekeÀuee³ee: ®ejceb efveoMe&veced ~ efMeefuHeve: keÀueekeÀejeM®e

³egiesçeqmceved OeeleJeHeoeLee&veeb efvecee&Ces efJeMes<evewHegC³eb ÒeoMe&³eefvlemce ~ SleodJ³eefleefjÊebÀ

keÀueeveecegHeefj ³ees efJeosMeerÒeYeeJe Deemeerled, me: ³egiesçeqmceved mecHetCe&YeeJesve efJeuegHleesçYeJeled ~

®ee©keÀuee³ee: mece=ef×: efJe%eevem³e Òeieefle½e ³egieHeled mecHeVes Deemleeced ~ Yes<epe-


p³eesefleefJe&Ðee-HeÀefuelep³eesefle<e-ieefCele-Fl³eeefo#es$es<eg GVeleceevee: ceewefuekeÀûevLee: jef®elee

Deemeved ~

(8) English – Brihaspati consoled her and said: ―He, who betrays one

who has sought refuge, will meet with destruction. The very earth

will not let the seed, that he shows, sprout. I will not give you up;

Nahusha‘s end is approaching; be not afraid;‖ He indicated a way

of escape from her difficult situation by hinting that she should

pray for time, and the shrewd Sachidevi took the hint and bravely

went to Nahusha‘s palace. As soon as Nahusha saw her, pride and

lust having deprived him of his senses, he was beside himself with

joy and said; ‗O fair one, do not tremble, I am the lord of the three

worlds; there can be no sin in your becoming my wife.

mebmke=ÀleevegJeeo: – ye=nmHeefle: leeb meevlJeveeHetJe&keÀced DeJeoled , ―DeeÞe³eeefLe&veb ³e: Òeleej³eefle,

me OJebmecegKeb ÒeeHveesefle ~ me ³eled Jeerpeb JeHeefle JemegOee leb Jeerpeced De¹§efjleb YeefJelegb ve

meceLe&³eefle ~ Denb lJeeb ve Heefjl³epeeefce ~ veng<em³e Deefvlecemece³e: mecegHeeiele:, cee

efJeYeerefn~‖ Dem³ee: efJeHeo: G×ejefveefceÊeb me leeb metef®eleJeeved ³eled Me®eer leb efvekeÀ<ee mece³eced

DeefYeue<eleg ~ ®elegje Me®eerosJeer me¹sleb ueyOJee veng<em³e Òeemeeob ÒeeHleJeleer, leeb HeM³eVesJe

oHexCe keÀecesve ®e nle®esleve: veng<e: meevevoceelceefJemce=le: meved GÊeÀJeeved ‗megvoefj! cee

JesHemJe ~ eq$eYegJevem³e DeOeeréejesçnced; lJeef³e cece HelveerlJes keÀef½eled HeeHe: ve pee³eles‘ ~

(9) English – There lived in Agra a Jain monk during the days of the

renowned Emperor Jayachandra. One day the Emperor sent for

the monk to his own palace and said – ―Beg me what you want

and your needs will be certainly fulfilled as your life is


devotionally bent.‖ The monk replied – ‗God has given me more

than what I need.‖ Jayachandra said – ―still then you beg

something.‖ Having heard it the monk said – ―Sir! Then I beg,

please don‘t send for me to your palace. Because I like to devote

all my time to God.‖ Jayachandra said – ―Let it be so, but now I

have got to beg of you a boon.‖ ‗Sir! Please give me such advice

as I can bear in mind and act upon‘.

mebmke=ÀleevegJeeo: – ³eMeeqmJeve: meceéìdpe³e®evêm³e Meemevemece³es Deeûee³eeceskeÀ: pewvemevv³eemeer

DeJemeled ~ SkeÀoe meceéìd leb mevv³eeefmeveb mJejepeÒeemeeoced DeentleJeeved GÊeÀJeeáe –‗YeJeeved

mJes®íevegmeejb ³eled efkeÀefáeled ³ee®eleg ~ ³elees YeJeeved Oecee&efYecegKees Jele&les, YeJeleeced

DeeJeM³ekeÀlee vetveb HetCe&leeb ³eem³eefle ~ mevv³eemeer Òel³egÊejJeeved –―F&éejes ce¿eced

DeeJeM³ekeÀlee³ee DeefOekebÀ oÊeJeeved‖ ~ pe³e®evêesçJeoled - ―leLeeefHe efkeÀceefHe ÒeeLe&³emJe‖ ~

leled ÞeglJee mevv³eemeer GÊeÀJeeved –―ceneMe³e:! Denb YeJevleb efvekeÀ<ee ÒeeLe&³eeefce ³eled

jepeÒeemeeob YeJeeved ceeb cee Dee»³e ~ ³eleesçnb YeieJevleb cece meJe¥ mece³eced DeHe&³eeefce ~

pe³e®evêesçJeoled –―leLewJe YeJeleg‖ ~ Hejvleg FoeveeR YeJele: Hegjle: JejceskebÀ ÒeeLe&³eeefce ~

ceneMe³e! cece ke=Àles De³eced GHeosMees oeleJ³e: ³esveenb ceveefme mce=lJee Dem³eevegmeejb keÀe³e¥ keÀvleg¥

Me#³eeefce ~

(10) English – We should never wipe out of our memory the following

statement of Shastri. He told – ―A grave responsibility has been

entrusted upon us. Sixty crores of people that means the one fifth

of the whole human race remain in this sub-continent. In order to

advance on the path of progress, they shall have to live in peace.

If the conflict and hostility continues for ever, then the people will

suffer more. Instead of fighting against each other, come and let

us fight against poverty, diseases and ignorance.‖


mebmke=ÀleevegJeeo: – Meem$eerceneso³em³e DeOemleeledefueefKeleb JeekeÌ³eced DemceeefYe: keÀoeefHe ve

efJemce=leb YeJesled ~ lesveeskeÌleced –―DemceekeÀcegHeefj SkebÀ ieg©oeef³elJeced DeefHe&leced ~ <eefä: keÀesefì:

pevee: veece meceûeceeveJeeveeced SkeÀ-HeáeceebMepevee GHeceneosMesçeqmceved efveJemeefvle ~

ÒeieefleceeiexçûesmeÊeg¥ les MeeefvleceeefÞel³e Jemes³eg: ~ meJe&oe ³eefo mebIe<e&b Me$eglee ®e efleÿle:, leefn&

pevee DeefOekebÀ og:Keb ÒeeHedm³eefvle ~ HejmHejw: men ³eg×b Heefjl³ep³e Je³eb oeefjêd³eb,

J³eeefOece%eleeáe otjerkeÀÊeg¥ ³ees×gkeÀecee: YeefJe<³eece: ~

(11) English – A woodman who was cutting wood on the bank of a

river, let his axe fall into the water. He at once began to pray to

the gods to find it for him. Varuna appeared and asked him what

was the matter. ―My axe has fallen into the water; said he.

Having heard this, Varuna dived into the water and brought up a

golden axe. ―Is this yours?‖ ―No‖ said the man. Next time

Varuna brought up a silver one. ―Is this one yours?‖ ―No‖ said

the chopper again. The third time brought up an iron one which

the man recognized, as soon as he saw it. ―It is yours‖ said the

god‖, and for your honesty, I shall give you the other two also‖.

mebmke=ÀleevegJeeo: – SkeÀeqmceved veoerketÀues keÀeÿísokeÀ SkeÀ: keÀeÿb efívoved lem³e kegÀþejb

peueceO³es HeeefleleJeeved ~ menmee lem³eevJes<eCee³e osJeeved mlegleJeeved ~ Je©Ce DeeefJeYeg&le: meved

leb HeÒe®í-efkeÀceYeJeled? meesçJeoled- ―cece kegÀþejb peueceO³esçHeleled‖ ~ Sle®ed ÞeglJee Je©Cees

peueceO³esçefJeMeod mJeCe&kegÀþejceskeÀáe peueceO³eeod Deeve³eled ~ ‗kegÀþejefceob leJe efkeÀced Fefle

ÒeMves me ‗ve‘ Fefle keÀefLeleJeeved ~ leovevlejb Je©Cees jewH³ekegÀþejceskeÀceg×&dJeceeve³eled ~ HetJe&Jeled

ÒeMves me ‗ve‘ Fl³egkeÌleJeeved ~ le=leer³eJeejb ueewnkegÀþejceskeÀceeve³eled ~ me: keÀeÿísokeÀes o=äcee$e


SJe leled efveCeealeJeeved ~ Je©CeosJeesçJeoled –―leJe Foced, Hegve½e lJeef³e meeOeglJesçHejÜ³eceefHe

legY³eb ooeefce ~‖

(12) English – Horses, birds and animals of all sorts speak a language

as well as men. We can not understand all they say but we

understand enough of it to know that they have thoughts and

feelings. They are sad when they lose a companion or when they

are driven away from home. They are pleased when they are well

treated and angry when they are ill-treated. They have so to speak

a conscience. They feel ashamed when they do what displeases

and are very glad when they merit our approbation. Kindness on

our part towards them is as reasonable as love and kindness

between brothers.

mebmke=ÀleevegJeeo: – Deée-He#eer-meJe&efJeOeÒeeefCeve½e ceveg<³e FJe SkeÀeb Yee<eeb Jeoefvle ~ les ³eled

³eled keÀLe³eefvle, Je³eb leled-leled Jees×gcemeceLee&: ~ Hejvleg DemceeefYe: megÿg %ee³eles ³eled les<ebe

YeeJevee DevegYeJeáe mle: ~ les<eeb men®ejs<eg efJeveeMes<eg DeLeJee ie=neled otjerke=Àles<eg les og:efKelee:

YeJeefvle ~ leeved Òeefle GÊecee®ejCes ÒeoMe&ves les Òeerlee: pee³evles, Demeoe®ejCes ®e ¬egÀOee:

YeJeefvle~ meJeexHeefj les<eeb efJeJeskeÀesçefmle ~ Demceeved Òeefle les<eeb DeÒeereflekeÀjkeÀe³ex<eg les ueeqppelee:

meefvle ~ Dev³eLee ÒeMebefmeles<eg keÀe³ex<eg lesçleerJe Deeveefvolee: YeJeefvle ~ Yeéle=<eg ³eLee mvesn: o³ee

®e meceer®eerveew leLee leeved Òeefle o³ee meceer®eervee JeÊe&les ~

(13) English – One morning, just before the hour of awakening,

Yudhisthira had a dream. Many of our dreams come either in the

beginning or at the end of our sleep. He dreamt that the wild

beasts of the forest came and appealed him piteously not to

destroy them altogether, but to move on to some other forest.


They invoked his mercy with tears and supplications. Much

moved, he proceeded to another forest with brothers.

mebmke=ÀleevegJeeo: – SkeÀoe Òeele©lLeeveeled ÒeeiesJe ³egefOeefÿj: mJeHveceskeÀced DeHeM³eled ~

DemceekeÀced DeveskeÀmJeHvee: Me³evem³e ÒeejcYes DeLeJee Devles ¢M³evles ~ me ¢äJeeved ―DeveskeÀe:

Jev³eHeMeJe: leb efvekeÀ<ee Deeiel³e mekeÀ©Ceb efveJesefoleJevle: ³eled leeved mecetueb ve efJeveeMe³eleg,

Jejced Dev³eJeveb Òesj³eleg ~‖ DeÞegHetCe&®e#egefYe&: meJ³eekegÀueb lem³e keÀ©Ceeb ³eeef®eleJevle: ~ De$e

êJeerYetlees Ëo³e: meved Yeéle=efYe: men Dev³eb Jeveb ievlegb ÒeejYele ~

(14) English – Sanskrit is the oldest of all languages of the world. It is

the mother of the most of Indian languages. The South Indian

languages are also greatly influenced by it. Therefore, Sanskrit is

the linking thread of this multilingual country. Not only in our

country, its immense value has drawn the notice of the scholars of

the Western World.

mebmke=ÀleevegJeeo: – He=efLeJ³eeb efmLeleemeg meJe&Yee<eemeg mebmke=Àleb Òee®eervelececed ~ F³eced

DeefOekeÀYeejleer³e Yee<eeCeeb peveveer ~ oeef#eCeel³eYee<ee DeefHe Deve³ee yengÒeYeeefJelee: ~ DeleSJe

meJee& DeefHe Yeejleer³eeYee<ee: mebmke=Àleefveÿe: mebmke=ÀlemecHe=keÌlee½e ~ ve kesÀJeuecemceekebÀ osMes,

Hejvleg Dem³ee Delegueveer³eb cetu³eb Hee½eel³eefJeot<eeb o=äerjeJepe&³eefle ~

(15) English – Gandhiji was essentially a religious man, religion

meaning for him an unceasing search for truth and a consistent

practice of love. Truth alone conquers, not untruth. By truth is

laid out the path leading to gods, by which the sages travel to

where that supreme abode of truth is.


mebmke=ÀleevegJeeo: – ieeefvOepeer SkeÀevlele SkeÀes Oeeefce&keÀpeve Deemeerled ~ lem³e ke=Àles Oece&m³eeLeex

YeJeefle – mel³eefveefceÊeb DeefJeeq®íveb-mevOeeveb ÒescedCeesçveJejleb meeOeveáe ~ mel³ecesJe pe³eles,

veeve=leced ~ mel³esvewJe F&éejeefYecegKeerceeie&: efveOee&efjle:, ³esve ceeO³ecesve $eÝ<e³e: mel³em³e

meJee&s®®eb mLeeveb ÒeeHvegJeefvle ~

(16) English – Bhava is a Sanskrit term; there is no proper equivalent

in English. It means mental attitude. Bhava is internal feeling.

There are three kinds of Bhava, viz, Sattvika Bhava; Rajasika

Bhava and Tamasika Bhava. Satvika Bhava is divine Bhava. The

Bhava of friendliness or enmity is mental creation.

mebmke=ÀleevegJeeo: – YeeJees YeJeefle SkeÀ: mebmke=ÀleMeyo: ~ Dee²dueYee<ee³eeced Dem³e keÀef½eled

ÒeefleMeyoes ve efJeÐeles ~ Dem³eeLeex YeJeefle ceeveefmekeÀer DeJemLee ~ YeeJeesçefmle

SkeÀes:çvlejevegYetefle: ~ YeeJe: ef$eefJeOe: ~ ³eLee – meeeqÊJekeÀYeeJe:, jepeefmekeÀYeeJe:

leeceefmekeÀYeeJe½e ~ meeeqÊJekeÀYeeJe: YeJeefle efoJ³eYeeJe: ~ yevOeglee³ee: DeLeJee Me$eglee³ee:

YeeJees YeJeefle ceeveJeefveefce&le: ~

(17) English – Having sent the message, she joined others at the

mealtime. After she had taken the little she could, she retired to

bed, but not to sleep. When midnight was announced by drums

and everyone in the meantime was fast asleep she rose from her

bed. She changed her clothes of a maid servant and went in

darkness.

mebmke=ÀleevegJeeo: – mecJeeob Òesjef³elJee, mee Yeespevemece³es Dev³ew: men efceefueleJeeved ~ lem³ee:

³eLeeMeeqkeÌle meeceev³eYeespeveb ke=ÀlJee, mee Meslegb ieleJeleer, Hejvleg veeMesle ~ ³eoe JeeÐeefJeMes<ew:


‗De×&je$eced‘ Fefle GodÐeesef<eleced Fl³eJemejs ®e meJex megHlee:, mee Me³³eeb l³ekeÌleJeleer ~ mee

mJem³ee: HeefjOeeveb HeefjJele&ef³elJee oem³ee: HeefjOeeveb ie=nerleJeleer DevOekeÀejceO³es ®e efveie&lee ~

(18) English – Once the king practiced penance at the bank of the river

Mandakini with his wife. After a long time he heard a sound from

the sky – ‗Oh king! You will soon get a son who will be your

right heir. You will also get a beautiful daughter‘. Hearing this

the king was pleased at heart and knowing that his desires are

going to be fulfilled he came back to his own country.

mebmke=ÀleevegJeeo: – SkeÀoe jepee mJeHelv³ee men cevoeefkeÀveerveoerketÀues leHe: ke=ÀleJeeved ~

yengefoJemeevevlejb me DeekeÀeMeeled ÞegleJeeved –‗Yees jepeved ! lJeb meHeefo Heg$eceskebÀ ÒeeHedm³eefme, me

leJe JeemleJe-GÊejoe³eeoes YeefJe<³eefle, lJeceefHe ªHeueeJeC³emecHeVeeb keÀv³eeceskeÀeb ueHedm³emes ~‘

leLee ÞeglJee jepee DeeveefvoleesçYeJeled ~ lem³eeefYeuee<eesçJeM³eb meHeÀuees YeefJe<³eleerefle %eelJee

mJejep³eb me: Òel³eeJele&vecekeÀjesled ~

(19) English – Once the king Uttanapada used to fundle Suruci‘s son

Uttama who had been seated on his lap. By this time Dhruva son

of the co-wife of Suruci sought to climb to his lap. At this Suruci

told Dhruva – ―O child, you are not fit to ascend the royal throne

as I had not given birth to you. Another woman had given birth to

you‖. Pierced by the poignant remarks of his step-mother Dhruva

left his father and went away crying loudly to his own mother

Suniti. Suniti was very much distressed to hear what his co-wife

had said. Scorched by grief as a wild-creeper by the forest fire

Suniti wept. Her eyes which were graceful as a pair of lotus

flowers were filled with tears as she recalled the remarks of her

co-wife. Seeing no way out of her sorrow Suniti said to her boy –


―Entertain no evil thought about others, dear child. A man reaps

in this life the very suffering he has inflicted on others in a

previous existence. Suruci has rightly said that I had given birth

to you and I had brought you up with the milk of my breasts.

Therefore abide by the words of your step-mother. Resort to the

lotus-feet of Lord Visnu if you aspire to ascend the royal throne.

mebmke=ÀleevegJeeo: – SkeÀoe jepee GÊeeveHeeo: mJe¬eÀes[osMes meg©®es: Heg$eced GÊeceb mLeeHeef³elJee

leeqmceved eqmvend³eefle mce ~ Deeqmceved mece³es meg©®es: meHelv³ee: Heg$ees Oe´gJe: efHeleg: ¬eÀes[osMeb

ceC[ef³elegced Ss®íled ~ Sleod o=ädJee meg©ef®e: Oe´gJeceJeoled –‗Dejs yeeuekeÀ! cece ieYee&led lJeb ve

peeleesçefme, Dele: lJeb jepeefmebnemeveceejesæ{gce³eesi³eesçefme ~ Dev³eeled ðeerpeveeled lJeb peeleesçefme~

efJeceeleg: keÀke&ÀMeJe®evesveeefJeä: meved Oe´gJe: menmee efHeleg:¬eÀes[b Heefjl³ep³e G®®ew: ©oved

mJeceelejb megveerefleb efvekeÀ<ee ieleJeeved ~ lem³ee: meHelv³ee: GeqkeÌleb ÞeglJee og:Kesve

efce´³eceeCeemeerled~ oeJeeeqivevee oiOeerYetlee Jeveuelee FJe MeeskeÀmevleHlee megveerefle: Dejesoerled ~

lem³ee: meHelv³ee: keÀLeeb mce=lJee megvojb Heëme¢Meb lem³ee: Deef#eÜ³eb ueeslekeÀeHetCe&ceYeJeled ~

keÀäeod G×Êeg&ced Dev³ecegHee³eb ve ¢ädJee megveerefle: lem³ee: Heg$eced DeJeoled –‗Jelme! Dev³em³e

ke=Àles cee HeeHeb ef®evle³e ~ HetJe&eqmceved pevceefve ³eesçv³eeved og:Keb Òeefle ve³eefle, Deeqmceved pevceefve

me: mJe³eb og:KecevegYeJeefle ~ Denb leJe pevceoe$eerªHesCe legY³eb mlev³eHeeveb Òeoe³e DeJe×&³eled ~

meg©®³ee keÀefLeleesç³eb efJe<e³e: meceer®eerve: ~ Dele: efJeceeleg: Je®eveb Òeefle lJeb menevegMeeruees YeJe~

efmebnemeveceejesæ{gefce®íefme ®esled, YeieJelees efJe<Cees: ®ejCeejefJevob Òeefle DeeefÞelees YeJe ~

(20) English – Having bowed at his father‘s feet and received his

benedictions, Dhruva fell at the feet of both of his mothers named

Suniti and Suruci. Lifting up the child fallen at her feet, Dhruva‘s

step-mother Suruci said – ‗May you live for hundred years!‘

Dhruva‘s mother Suniti was relieved of all her worries as she saw

her son who was dearer to her than life. The people of the city

felicitated the queen Suniti and said, - ‗Luckily your son, who had


long been lost, has come back. He has wiped out your agony. In

course of time he will rule over our kingdom. You have surely

adored Lord Visnu who puts an end to the suffering of the

devotees‘. Placing Dhruva on the back of an elephant Uttanapada

entered the city with pleasure. The roads of the city had been

cleaned. The virtuous women of the city showered on Dhruva, as

they saw him on the road, fruits, flowers and unbroken rice.

mebmke=ÀleevegJeeo: – efHeleg: ®ejCe³ees: ÒeefCeHel³e lem³e DeeMeerJe&®eveueeYeevevlejb Oe´gJe:

‗megveerefle:-meg©ef®e:‘ Fefle GYe³eescee&$ees: ®ejCes<eg ÒeCeceefle mce ~ efJeceelee meg©ef®e:

Oe´gJeceglLee³e DeJeoled –‗lJeb Meleb Je<e¥ peerJe‘ ~ mJeÒeeCesY³eesçefHe efÒe³elejb Heg$eb ¢ädJee Oe´gJem³e

ceelee megveerefle: ef®evleecegkeÌlee Deemeerled ~ je%eermegveerefleced DeefYevevÐe HeewjJeeefmeveesçJeoved –

―yengefovesY³e: Heueeef³ele: Heg$ees efoäd³ee Òel³eeJeefle&le: ~ leJe og:Keb lesve efvejmleced ~

keÀeue¬eÀceevegmeejb meesçmceekebÀ jep³eb Heeueef³e<³eefle ~ YekeÌleeveeced DeeefÊe&njb YeieJevleb efJe<Cegb lJeb

vetveb HetefpeleJeleer‖ ~ Oe´gJeced SkeÀm³e iepem³eesHeefj mLeeHeef³elJee jepee GÊeeveHeeo: meevevob veiejb

ÒeefJeäJeeved ~ veiejm³e ceeiee&: Heefj<ke=Àlee Deemeved ~ ceeiex ie®ívleb Oe´gJeb ¢ädJee Oece&Heje³eCee:

eqðe³e: lem³eesHeefj Heg<He-HeÀue-De#eleeefve Deef#eHeved ~

4.2. PASSAGES FOR PRACTICE:

There are English passages in the book ofCourse - 10, Block -4

and other books of MASK course. Learners can practice by

translating those English passages to Sanskrit. The Sanskrit

verses, quotations and use of Sanskrit words with meaning, there,


will give clarity of meaning and help in using Sanskrit synonyms

of English words.

4.3 MODEL QUESTIONS:

संस्कृतभाषयाअनवुादंकुरुत।

a- Bhavabhuti could not bear the idea that Sita was banished without

consultation with Vasistha and the elders. Rama‘s divinity is

incapable of taking such a hasty step. It was not that Rama

deliberately omitted to consult them, but as they were away from

Ayodhya he could not consult them. The poet‘s heart weeps to see

Sita go down to Patala leaving her husband. The very idea is

repulsive to a devotee. For Bhavabhuti, Rama is his deity, his

heart‘s idol. He thinks that Ramayana must be a comedy; it must

not be a tragedy. Accordingly, he works towards that end and

making a deviation from Ramayana, tried to unite Rama and Sita

in his play Uttararamacaritam.

b- He, who attends to the good of the king, incurs the hatred or

dislike of the people. While one who acts for the good of the

people is abandoned by great kings. There is thus great opposition

between the two modes of behaviour, equal on both sides. It is

difficult to find one, who works equally in the interest of the king

and of the countrymen. A kingdom is supported by ministers of

unshakable mental caliber. They should not be crooked or

dishonest. They should be well tried and free from shortcomings.

They are like the well examined solid pillars of a house, which

stand straight without holes.

c- There is a largeSalmali tree on the bank of the Narmada, in the

vicinity of a hill.There, in the interior of the nests, built by

themselves, lived certain birds in happiness, even in the

monsoons. Once in the rainy season, the sky being overcast with


masses of clouds looking like so many dark veils, there fell a

heavy shower of rain in large streams. Then the birds, seeing

some monkeys at the foot of the tree suffering from cold and

shivering, said out of mercy to them – ‗We have built nests with

straws brought by means of our small bills only. You have hands

and feet; still you are suffering like this.‘ When the downpour of

the rain stopped, the enraged monkeys climbed up the tree and

smashed all the nests; so that the eggs of the birds fell down.

Hence, it is said that a learned man only should be advised and

never an illiterate one.

d- Moreshwar Ramchandra kale is a famous editor. He has edited

most of the Sanskrit Kavyas in English language for such of the

students, who do not have the means of securing private

assistance. A full English translation has been given to all difficult

verses. But in the case of easier ones, the translation stops after

giving a rendering of the unintelligible parts only. The same has

been done with regard to the difficult prose passages. Thus, there

is a scope left for the students to exercise their own brain power.

And what is given is sufficient to make the text intelligible to a

student of ordinary understanding.

e- In the book ‗The Nature Cure‘ Mahatma Gandhiji writes on

Nature Cure System. He says - ―NATURE CURE consists of two

parts. Firstly, to cure disease by taking the name of God or

Ramanama; and secondly, to prevent illness by the inculcation of

right and hygienic living. I hold that where the rules of personal,

domestic and public sanitation are strictly observed and due care

is taken in the matter of diet and exercise, there should be no

occasion for illness or disease. Where there is absolute purity,

inner and outer, illness becomes impossible. If the village people

could but understand this, they would not need doctors, Hakims or

Vaidyas. Nature cure implies an ideal mode of life and that, in its

turn, presupposes ideal living conditions in towns and villages.


f- But I could not make my friends appreciate the beauty of self-

help. In course of time I became an expert washerman so far as

my own work went, and my washing was by no means inferior to

laundry washing. My collars are no less shiny than others.

When Gokhale came to South Africa, he had with him a scarf

which was a gift from Mahadeo Govind Ranade. He treasured the

memento with the utmost care and used it only on special

occasions. One such occasion was the banquet given in his honour

by the Johannesburg Indians. The scarf was creased and needed

ironing. It was not possible to send it to the laundry and get it

back in time. I offered to try my art. ‗I can trust to your capacity

as a lawyer, but not as a washerman, ‘said Gokhale. Gandhiji still

insisted, guaranteed good work, got his permission to iron it, and

won his certificate.

g- Chapters about diet and the like in Manusmriti seemed to me to

run contrary to daily practice. Manusmriti at any rate did not then

teach me ahimsa. I have told the story of my meat-eating.

Manusmriti seemed to support it. I also felt that it was quite moral

to kill serpents, bugs and the like. I remember to have killed at

that age bugs and such other insects, regarding it as a duty.

But one thing took deep root in me--- the conviction that morality

is the basis of things, and that truth is the substance of all

morality. Truth became my sole objective. It began to grow in

magnitude every day, and my definition of it also has been ever

widening. A Gujarati didactic stanza likewise gripped my mind

and heart. Its precept---return good for evil--- became my guiding

principle. It became such a passion with me that I began numerous

experiments in it.

h- In ancient Sanskrit literature, history in the modern sense of the

term is not to be found. It either merges in mythology or becomes,

for the most part, indistinguishable from it; hence, although the

Raghuvamsa is based on historical material, the latter is so slander

that it can be disposed of in a few lines. Briefly summarized it

amounts to this, that in the solar dynasty that ruled at Ayodhya,

there were four great kings, Dilipa, Raghu, Aja and Dasaratha;


after these came Rama, the greatest of all and the incarnation of

divine Visnu; after him came 24 kings, the last being Agnivarna,

who died without issue, leaving his queen enceinte. The account

of the solar race must have been a matter of common knowledge

in the times of Kalidasa; but, with certain embellishments, it had

been already presented in narrative form by the authors of the

various Puranas, and in particular by Valmiki, the author of the

celebrated epic, Ramayana.

i- The mouse quickly proceeded to sever the bonds of Chitragriva.

Chitragriva said – ‗Friend, do not do so; first cut the bonds of

these my followers, and then you will cut mine‘. Hiranyaka too

replied –‗I have little strength and my teeth are delicate, how then

can I gnaw asunder the snares of these all? So as long as my teeth

are not broken, I will cut your bonds and then sever those of the

rest too as far as my strength will allow‘. Chitragriva said – ‗Be it

so; but cut the bonds of these to the best of your strength‘.

Hiranyaka replied – ‗The protection of dependents at the cost of

one‘s life is not approved of by those conversant with the science

of conduct or policy. For – Life is the cause of the proper

maintenance of Dharma, Artha, Kama and Moksha‘. Chitragriva

said—'Friend, as for the policy it is such, but even without wages

they do not leave my side; therefore, save these my dependents,

even at the sacrifice of my life‘. Having heard this, Hiranyaka,

being delighted at heart said – ‗noble friend, noble‘.

j- ‗Mayasura‘, who was the father-in-law of ‗Ravana‘ and father of

Mandodari, has written ‗MAYAMATAM‘, the first voluminous

book on ‗Vaastu Shaastra‘. This work is rich in quality and can be

called as the ‗Bhagwad-Gita‘ of ‗Vaastu Shaastra‘. It is the first

and comprehensive literature of its kind, the most unique one.

Mayasura was not only a ‗Vaastu Vishaarada‘ but also a leading

Astronomer, well known for his voluminous work, ‗Surya

Siddhanta‘.

In Mahabharat it is said that Mayasura had constructed

Mayasabha, a miraculous (maayaavi) building. In which the

flooring appeared like water bearing structure but the actual

situation was altogether different. Duryodhana put his step on the


floor, considering it a solid ground, but unfortunately, he fell

down due to the illusion which was created on water. Seeing this,

Draupadi laughed at Duryodhana and the seed of the historic

Mahabharata war was sown at that moment.

k- According to Vedanta, the ultimate purpose of human life is to

find our real spiritual identity and our relationship with the

Supreme. And all the material manifestations have a beginning as

well as an end. This is the symptom of the material nature. Just

like our material bodies have a beginning and an end, this cosmic

manifestation also has a beginning and an end. In Vedanta,

‗Kaala‘, time is eternal. Lord Brahma is born as the first created

cosmic living being. A day of Brahma is called a ‗Kalpa‘ and one

‗Kalpa‘ consists of a thousand cycles of four Yugas, called Satya,

Tretaa, Dvaapara and Kali.

Vedantic literature is extremely vast and it may be quite

worthwhile for scientists and students of science to investigate

many of the concepts regarding the origin of the universe

contained therein. The theistic model of Vedantic Cosmology has

many interesting features. Cosmology may be one of the meeting

points between science and spirituality.

l- A reading of the first chapter of the ‗Natyasastra‘ and many

subsequent chapters makes it clear that the author was not only

acquainted with the Vedas and their status in the hierarchy of

knowledge, but was familiar with the content, substance and form

of each. Obviously, the authority of the Vedas was recognized at

this stage. This alone could enable Bharata to cull out a theory of

aesthetic and a structure of drama from the Vedas.

The sages (muni) approach Bharata, the master of ‗natya‘

(drama), and ask him, ‗How did the ‗Natyaveda‘ originate? For

whom is it meant? It is here Bharata says, Brahma said to me, ‗O,

the sinless one, you with your hundred sons, will have to put it

(the Natyaveda) to use.‘ Bharata assigns different roles to each of

the sons and thereafter the play begins. Bharata was indeed the

teacher and preceptor of a school or academy with pupils or sons.


4.4 REFERENCE BOOKS

1) Vyakranadarpana – Published by Orissa State Bureau of

Textbook Preparation and Production, Pustak Bhavan,

Bhubaneswar, Orissa, India, Publication No.-65.

2) Certificate in Functional Sanskrit (CFS) , Published by Odisha

State Open University , Sambalpur ,2019

3) Diploma in Functional Hindi & Translation (DFHF-05) –

Published by Odisha State Open University, Sambalpur, August –

2018.

Documents

Master of Arts in Sanskrit