The Goddess of Time-Words ! Words! Words !

[Guest guest]

Chitta writes :

 

(The answer lies in the Advaita doctrine of words and

meanings.)

 

my response :

 

THE word and the meaning are so inseparable that

Kalidasa compares them to Sakthi and Siva. "Vaak" or

"word" is Sakthi and "Artha" or "meaning" is Siva. They

are entwined in a passionate embrace - is how the

immortal poet presents the picture.

 

VAAGARTHAVIVA SAMPRAKTAU VAAGARTHA PRSTIPATTAYE

JAGATAH PITAHARAU VANDEPARVATI PARAMESHWARAU

 

KALIDASA Says just as a word and meaning are inseperable , the father

and Mother of the universe -Parvati and Paramasiva are "one" and

worshippable as 'One' ( Kumara sambhavam or raghuvamsha ?) )

 

adi Sankara, has some advice on thie use of

'words' in "Viveka Choodamani" (The Crest-Jewel of Discrimination):

( I am still connvinced Adi Shankara is the author !! smile)

 

Sloka 60: "Vaagvaikharee, Sabdajharee, Saastra vyakhyana kausalam

Vaidushyam, Vidushaam, Tadvad-bhuktaye, Na tu mukataye." <

 

"Loud speech consisting of a shower of words, the skill

in expounding the scriptures, and likewise erudition

- these merely bring on a little personal enjoyment

to the scholar, but are no good for liberation."

 

("Bhukti" also means the earning of one's bread. Erudition

helps in earning one's bread - )

 

"Loud speech - speech is divided into four kinds according to

its degree of sublety. "Vaikhari" is the lowest

class1 and represents articulate speech. Hence, dabbling

in words is meant.

 

Sloka 62:

 

"Sabba-jaalam Mahaaranyam, Chitta Bhramana Kaarakam, Atah prayatnaa -

gjnatavyam, Tattvagjnaa - tattva maatmanaha."

 

"My dear seeker," warns Sankara, "words are hypnosis. Words are a

dense forest. Try entering them without adequate preparation

and you are sure to lose your way and sanity. If you are serious

about learning, do not get lost but seek the guidance of a teacher

who is 'aware'."

 

OM SRI GURVE NAMAHA!

 

OM AIM SRI SARASWATHAYE NAMAHA!

 

 

( THANK YOU , CHITTA)

[Guest guest]

advaitin, "adi_shakthi16"

<adi_shakthi16> wrote:

>

> >

> THE word and the meaning are so inseparable that

> Kalidasa compares them to Sakthi and Siva. "Vaak" or

> "word" is Sakthi and "Artha" or "meaning" is Siva. They

> are entwined in a passionate embrace - is how the

> immortal poet presents the picture.

>

> VAAGARTHAVIVA SAMPRAKTAU VAAGARTHA PRSTIPATTAYE

> JAGATAH PITAHARAU VANDEPARVATI PARAMESHWARAU

>

> KALIDASA Says just as a word and meaning are inseperable , the

father

> and Mother of the universe -Parvati and Paramasiva are "one" and

> worshippable as 'One' ( Kumara sambhavam or raghuvamsha ?) )

>

>

 

Namste Aditi-Ji:

 

 

This shloka is from raghuvansa -

 

vaagarthaaviva sa.npR^iktau vaagarthapratipattaye |

jagataH pitarau vande paarvatiiparameshvarau || raghuvansa 1-1 ||

 

------------------------------

 

The first shloka from kumarsmabhava is in the appreciation of

Himalaya -

 

astyuttarasyaaM dishi devataatmaa | himaalayo naama nagaadhiraajaH ||

puuravaaparau toyanidhii vagaahya | sthitH pR^itivyaa iava

maanada.nDaH ||

 

Meaning - Himalaya the nagaadhiraaja in the north is the aatmaa of

devaa. It extends from East to West and is the pride (maanadaNDa)

of the Earth.

 

Bahagavana shrkR^iNha compares himself with himaalayaa -

sthaavaraaNaaM himaayayaH

 

Warm regards,

 

Dr. Yadu

[Guest guest]

advaitin, "ymoharir" <ymoharir> wrote:

>

> Namste Aditi-Ji:

>

>

> This shloka is from raghuvansa -

>

> vaagarthaaviva sa.npR^iktau vaagarthapratipattaye |

> jagataH pitarau vande paarvatiiparameshvarau || raghuvansa 1-1 ||

>

> ------------------------------

>

> The first shloka from kumarsmabhava is in the appreciation of

> Himalaya -

>

> astyuttarasyaaM dishi devataatmaa | himaalayo naama nagaadhiraajaH

||

> puuravaaparau toyanidhii vagaahya | sthitH pR^itivyaa iava

> maanada.nDaH ||

>

 

Namaste

 

When two great kAvyas of Kalidasa has been mentioned -- for some

reason or other -- I think it is fit to refer to the (only other)

third great kAvya of that illustrious poet of Sanskrit: MeghadUtaM

(The Cloud-Messenger) which is a love-poem consisting of delightful

poetry in the form of a message through the clouds from the lover to

the beloved. The first shloka goes:

 

kaschit kAntA viraha-guruNA svAdhikArAt pramattaH

shApenAstangamita-mahimA varshha-bhogyeNa bhartuH /

yakshhashchakre janaka-tanayA-snAna-puNyodakeshhu

snigdhacchAyA-tarushhu vasatiM rAma-giryAshrameshhu //

 

 

A certain yaksha, who had been negligent in his duties was cursed by

his master for a year-long imprisonment, onerous as it separated him

from his beloved, lived in the Ashrama amidst the Ramagiri mountains

whose waters were blessed by the bathing of the daughter of Janaka

and where shady trees grew in profusion .

 

But more relevant to the two earlier mails in this thread by Adi-ji

and Yadu-ji, is the folklore story about Kalidasa connecting the

three first words of these three kAvyas. It appears Kalidasa was

dumb and foolish, when, by a quirk of fate he was married to the

scholarly Queen of the land. She discovered his foolishness and with

great faith confined him to the temple of Mother Kali, where, by the

Grace of the Goddess, he was blessed by Divinity with all poetic

talent and speech. When he returned to the Palace, the Queen asked

him

"asti kashcit vAgarthA?"

meaning, 'Is there any meaning of words now?" or in other words

asking him whether he has got the power and understanding of speech

now. As a token of gratitude to her who helped him thus get the

poetic talent, he composed three kAvyas (=epic poems) each beginning

with one of the words in her question: "asti kaschit vAgarthA?".

 

Kumara-sambhavaM about which Yadu-ji wrote in the earlier mail,

begins with 'asti'.

RaghuvamshaM (18 chapters) about which Adiji wrote in the still

earlier mail, begins with 'vAgarthA'.

MeghadUtaM (100 shlokas) about which I have written above begins

with 'kashcit'.

 

PraNAms to all advaitins.

profvk

[Guest guest]

advaitin, "V. Krishnamurthy" <profvk>

wrote:

>

> advaitin, "ymoharir" <ymoharir> wrote:

>

> > As a token of gratitude to her who helped him thus get the

> poetic talent, he composed three kAvyas (=epic poems) each

beginning

> with one of the words in her question: "asti kaschit vAgarthA?".

>

> Kumara-sambhavaM about which Yadu-ji wrote in the earlier mail,

> begins with 'asti'.

> RaghuvamshaM (18 chapters) about which Adiji wrote in the still

> earlier mail, begins with 'vAgarthA'.

> MeghadUtaM (100 shlokas) about which I have written above begins

> with 'kashcit'.

>

> PraNAms to all advaitins.

> profvk

>

 

Thank you Prof. Krishnamurthy-Ji:

 

Artha is the essential soul of words that is way Yaaska says -

 

"arthM vaacaH puShpa phalam"

 

Meaning is the fragrance of the fruit of words.

 

I like to compare "meaning" to the "birds" in a cage, where cage is

the word itself. Once we the Guru delivers the mantra (a phrase, or

word) then it is up to the disciple to copperplate on it (mananaata

traayata iti matraH) and free that bird of knowledge from the cage.

 

That is also the reason why SaayaNa calls the brahmins who recite

without understand as lifeless pillars, sthaaNu.

 

Warm regards,

 

Dr. Yadu