Panini’s Kaaraka Theory

Formal Definition of Sentence in Sanskrit-

Padasamuuho vaakyam

A bunch of words is a sentence (Literal Translation).

However, not any bunch.

Gaur ashvaH puruShaH hastii-

Above four words are not interconnected and form

a unit !
 2. EkatiN vaakyam
• One verb is a sentence. Formal character of a
sentence is highlighted in this definition.

• Or a group of words with one tiN is a sentence.

• This definition is given by Kaatyaayana.
• TiN is a termination added to the verbal root.
• (18 in number)
 TiN

sg du plu Person
sg du plu
Person

1st ti tas anti 1st ta aataam jha

2nd si thas tha 2nd thaas aathaam dhvam

3rd mi vas mas 3rd i vahi mahi

 Padaprakrtih samhitaa

• Given in Nirukta (700BC).

• It talks about the interrelation between the internal
units of a sentence and the sentence itself.
• Samhitaa = sentence.
• Samhitaa is the cause of internal units called padas.

4
General Structure of a sentence

S1

W1 W2 W3

R1 + T1 R2 + T2 R3 + T3
Roots(R)

• Two types of roots.

1. dhaatu- verbal root indicating an action.
2. praatipadika- nominal root. Includes a noun,
pronoun, adjective, indeclinable, adverb etc.
(i.e. everything other than a dhaatu)

According to one theory all the praatipadikas are

derivable from dhaatus.
Terminations (T)

•2 types:
•TiN (discussed earlier)
•Sup- 21 in number.
•They are added to the nominal root.
Sup

Singular Dual Plural

1 su au as
2 Am Au as
3 aa bhyaam bhis
4 e bhyaam bhyas
5 as bhyaam bhyas
6 as os aam
7 i os su
 Example

gopaalaH graamam gacchati

gopaalaH graamam gacchati

gopaala + H graama + am gam + ti

graama=village, am= karma,
gam= to go, ti= agent, gacchati the result
1st person, Singular, Present.
GopaalaH = Karta
SM1

WM1 WM2 WM3

RM1 + TM1 RM2 + TM2 RM3 + TM3

Structure of Sentence and Meaning
 Contd. – Word meaning
• Word meanings are formed by joining together the meanings of the
roots and the terminations.
• And sentence meaning is formed by joining these word meanings.
• WM1 = RM1+ TM1
= [(RM1) + (TM1) + Relation of RM1 and TM1]
• Graamam = to the village
= village(RM1) + karma(TM1) + abheda i.e
the relation between these two.
Thus given the Root and Termination meanings, we
can say that the word meaning is the relation
between these two.
Sentence Meaning- aadhikayam

• SM1= WM1 + WM2 + WM3 + the interrelation

between these three WMs.
• [gopaala] + [village which is karma] + [action of going
happening in the present tense with the 1st person,
singular agent] + the relation of all these WMs.
• Thus given all the word meanings, we can say that a
sentence meaning is the relation of all these WMs.
• ( lines in the diagram)

11
 Kaaraka Relations
Words formally can be classified into two- those which have sups at the end (subanta) and those which have tiNs at the
end(tiNanta).
Relations between Word Meanings can be classified under two- Relation of subanta with subanta and the relation of subanta
with tiNanta

The second type of relations are called as Kaaraka

relations.
 Karakas and the Semantic Structure of a Kriyaa

kartaa
Kriyaa
Adhi
karana
karma
vyaapaara phala
Kriyaa
kartaa karma
Apaa
daana
karana
adhikarana adhikarana
Sampra
daana
• The definition of Kaatyaayana suggests a prime position for
a verb. Following is a meaning structure of the verb-
• Gacchati = gam + ti [The action of going happening in the
present tense ] + [1st person, singular, Agent]
• = The action of going happening in the present tense,
whose substratum is the 1st person, singular agent.
• The underlined element can be called as the meaning of
the verb, here.

[to go] [ Agent, person, number, tense]

Person and number are related to Agent and tense is
related to the action of going indicated by the root gam.
Thus we write the technical meaning of this word as in the
nest slide-
Meaning denoted by Tin

1.Karaka – kartr / karma / Case Meaning (kaaraka denotation)

2.Person – prathama(he/she/it),
madhyama(you),
uttama(I).
3.Number – singular, dual, plural. 1 ---[meaning of stem]
4.Tense / mood -

2 Karma

3 Kartr / karana

4 Sampradaana

5 Apaadaana

6 --[relation other than kaaraka]

7 adhikarana
Case Karaka relations

Case Meaning (kaaraka denotation)

1 ---------- [meaning of stem]
2 Karma
3 Kartr / karana
4 Sampradaana
5 Apaadaana
6 ----------[relation other than kaaraka]
7 adhikarana
Kaaraka-Definitions (Panini)

• Apaadaana- dhruvam apaaye apaadaanam

• Sampradaana- karmanaa yam abhipraiti sa
• Adhikarana- aadhaarah adhikaranam
• Karana- saadhakatamam karanam
• Karma-kartur iipsitatamam karma
• Kartr- svatantrah kartaa
• Related Theory
• Abhidhaana- expression. Morphological expression
• Snaaniiyam cuurNam- karaNa
• DaaniiyaH vipraH-sampradaana
• BhiimaH- apaadaana
• Godohanii sthaalii-adhikaraa
• References
• Panini (500 BC)- Astadhyayi
• Katyayana (350BC)- Varttika
• Patanjali (150BC)- Mahabhashya
• Bhartrhari (5th CenturyAD)- Vakyapadiya
• Madhava (14C.AD)- Dhatuvritti
• Bhattoji Dixita (17C.AD)- Siddhantakaumudi, Sabdakaustubha etc.
 Computational linguistics
Computational linguistics has since 2020s became a near-synonym
of either natural language processing or language technology,
with deep learning approaches, such as large language models,
over-performing the specific approaches previously used in the
field.
 Computational Linguistics
• Since rule-based approaches were able to make arithmetic (systematic)
calculations much faster and more accurately than humans, it was
expected that lexicon, morphology, syntax and semantics can be learned
using explicit rules, as well.
• After the failure of rule-based approaches, David
Hays coined the term Computational Linguistics in order
to distinguish the field from AI. What started as an effort
to translate between languages evolved into a much
wider field of natural language processing.
In order to be able to meticulously study the English
language, an annotated text corpus was much needed.
The Penn Treebank[5] was one of the most used
corpora. It consisted of computer manuals, transcribed
telephone conversations, and other texts, together
containing over 4.5 million words of American English,
annotated using both part-of-speech tagging and
syntactic bracketing.
• Japanese sentence corpora were analyzed and a pattern
of log-normality was found in relation to sentence length.
• The fact that during language acquisition, children are
largely only exposed to positive evidence, meaning that the
only evidence for what is a correct form is provided, and no
evidence for what is not correct, was a limitation for the
models at the time because the now available deep
learning models were not available in late 1980s.
• It has been shown that languages can be learned
with a combination of simple input presented
incrementally as the child develops better memory
and longer attention span, which explained the long
period of language acquisition in human infants and
children.
• Robots have been used to test linguistic
theories. Enabled to learn as children might, models
were created based on an affordance model in which
mappings between actions, perceptions, and effects
were created and linked to spoken words.
• These robots were able to acquire functioning word-
to-meaning mappings without needing grammatical
structure.
Using the Price equation and Pólya urn dynamics,
researchers have created a system which not only
predicts future linguistic evolution but also gives
insight into the evolutionary history of modern-day
languages.
• Attempts have been made to find out how does an
infant learn a "non-normal grammar" as theorized
by Chomsky normal form without learning an
"generalized version" and "getting stuck".
• Computational linguistics (CL) is the application of
computer science to the analysis and comprehension
of written and spoken language.
• As an interdisciplinary field, CL combines linguistics
with computer science and artificial intelligence (AI)
and is concerned with understanding language from a
computational perspective. Computers that are
linguistically competent help facilitate human
interaction with machines and software.
• Computational linguistics is used in tools such as instant
machine translation, speech recognition systems, parsers,
text-to-speech synthesizers, interactive voice
response systems, search engines, text editors and language
instruction materials.
• The term computational linguistics is also closely linked to
natural language processing (NLP), and these two terms are
often used interchangeably.
 Applications of computational linguistics

• Most work in computational linguistics –

• which has both theoretical and applied elements –
• is aimed at improving the relationship between
computers and basic language. It involves
building artefacts (structures/programmes) that can be
used to process and produce language. Building such
artifacts requires data scientists to analyze massive
amounts of written and spoken language in
both structured and unstructured formats.
• Applications of CL typically include the following:
• Machine translation. This is the process of using AI to
translate one human language to another.
• Application clustering. This is the process of turning multiple
computer servers into a cluster.
• Sentiment analysis. Sentiment analysis is an approach to
NLP that identifies the emotional tone behind a body of text.
• Chatbots. These softwares or computer programs simulate
human conversation or chatter through text or voice
interactions.
• Information extraction. This is the creation of knowledge
from structured and unstructured text.
• Natural language interfaces. These are computer-human
interfaces where words, phrases or clauses act as user
interface controls.
• Content filtering. This process blocks various language-
based web content from reaching users.
• Text mining. Text mining is the process of extracting useful
information from massive amounts of unstructured textual
data. Tokenization, part-of-speech tagging -- named entity
recognition and sentiment analysis -- are used to accomplish
this process.
 Approaches and methods of computational linguistics

• The corpus-based approach, which is based on the language as

it's practically used.
• The comprehension approach, which enables the NLP engine to
interpret naturally written commands in a simple rule-governed
environment.
• The developmental approach, which adopts the language
acquisition strategy of a child by acquiring language over time.
The developmental process has a statistical approach to studying
language and doesn't take grammatical structure into account.
• The structural approach, which takes a theoretical approach
to the structure of a language. This approach uses large
samples of a language run through computational models to
gain a better understanding of the underlying language
structures.
• The production approach focuses on a CL model to produce
text. This has been done in a number of ways, including the
construction of algorithms that produce text based on
example texts from humans. This approach can be broken
down into the following two approaches:
• The text-based interactive approach uses text from a
human to generate a response by an algorithm. A
computer can recognize different patterns and reply
based on user input and specified keywords.
• The speech-based interactive approach works
similarly to the text-based approach, but user input
is made through speech recognition. The user's
speech input is recognized as sound waves and is
interpreted as patterns by the CL system.
 NLP vs CL
• Where NLP deals with the ability of a computer program to understand
human language as it's spoken and written and to provide sentiment
analysis, CL focuses on the computational description of languages as a
system. Computational linguistics also leans more toward linguistics and
answering linguistic questions with computational tools; NLP, on the other
hand, involves the application of processing language.
• NLP plays an important role in creating language technologies, including
chatbots, speech recognition systems and virtual assistants, such as Siri,
Alexa and Cortana. Meanwhile, CL lends its expertise to topics such as
preserving languages, analyzing historical documents and building dialogue
systems, such as Google Translate.
Context free grammar
Context free grammar is a formal grammar which is used to generate all possible strings
in a given formal language.

Context free grammar G can be defined by four tuples as:

1.G= (V, T, P, S)
Where, G describes the grammar

T describes a finite set of terminal symbols.

V describes a finite set of non-terminal symbols

P describes a set of production rules

S is the start symbol.

In CFG, the start symbol is used to derive the string. You can derive the string
by repeatedly replacing a non-terminal by the right hand side of the
production, until all non-terminal have been replaced by terminal symbols.
Example:
L= {wcwR | w € (a, b)*}
Production rules:
1.S → aSa
2.S → bSb
3.S → c
Now check that abbcbba string can be derived from the given CFG.
1.S aSa
2.S abSba
3.S abbSbba
4.S abbcbba
By applying the production S → aSa, S → bSb recursively and finally
applying the production S → c, we get the string abbcbba.
CNF stands for Chomsky normal form
• CNF stands for Chomsky normal form. A CFG(context free grammar) is in CNF(Chomsky
normal form) if all production rules satisfy one of the following conditions:
• Start symbol generating ε. For example, A → ε.
• A non-terminal generating two non-terminals. For example, S → AB.
• A non-terminal generating a terminal. For example, S → a.
• For example:
• G1 = {S → AB, S → c, A → a, B → b}
• G2 = {S → aA, A → a, B → c}
• The production rules of Grammar G1 satisfy the rules specified for CNF, so the grammar G1 is
in CNF. However, the production rule of Grammar G2 does not satisfy the rules specified for
CNF as S → aZ contains terminal followed by non-terminal. So the grammar G2 is not in CNF.
• Steps for converting CFG into CNF
• Anarchism is a political philosophy and movement that is skeptical of
all justifications for authority and seeks to abolish the institutions it
claims maintain unnecessary
• coercion and hierarchy, typically including nation
states, and capitalism. Anarchism advocates for the replacement of
the state with stateless societies and voluntary free associations. As
a historically left-wing movement, this reading of anarchism is placed
on the farthest left of the political spectrum, usually described as
the libertarian wing of the socialist movement (libertarian socialism).
Inherent ability to acquire language: Chomsky
• This theory was propounded by Noam Chomsky in the year 1959.
According to his theory, he believes that the ability to learn a
language is innate in the child. In simple words, the ability to acquire
language is inherent in the student since childhood.
• This ability to acquire language lasts for a certain period of time. The
language acquisition abilities of the child are effective till the first 5
years. After that, we have to face difficulties in learning any language
because thereafter, the ability to learn the language keeps on
decreasing.
• Chomsky believes that the child’s ability to learn language
or grammar is innate, but the ability to learn that language
is given by the environment as an implementation. That is,
the environment and culture have an important place for
learning a language.
Features of Chomsky’s Theory

• Innate Ability – According to Chomsky, children develop the ability to learn

language and grammar from childhood. This consensus is genetic and
universal.
• Importance of Environment – Chomsky believes that although the ability to
learn a language is innate, the environment plays an important role in
learning and developing its principles and elements. It depends on the
environment in which direction our language develops.
• Relationships in Languages – Chomsky believes that all the languages of the
world and their elements are related to each other. According to him, any
type of language can be divided on the basis of nouns, verbs, and adjectives.
​​
​​
​​
• Language Acquisition Device (LAD) – According to Chomsky, a part
of the brain (Language Acquisition Device) belongs to the LAD,
which works to enhance the ability of language. This ability to
learn a language is high in the first 5 years and after that its
effectiveness starts to decline.
• Universal Grammar – According to Chomsky, along with the
learning of language, the amount of grammar learning and
correctness in it also keeps on increasing. He also reiterates that
the process of learning language and learning grammar is
universal.
•
According to Chomsky, students use two levels of language acquisition:
•Surface structure and Deep structure.
Surface Level – According to Chomsky, in this structure,
students only acquire knowledge of sounds and words of
language but they are unable to understand its meaning.
They fail to explain the meaning of that word in detail.
For example, food, drink, mom, dad, etc.
Deep Level – In this, children begin to understand the
meaning of words and sounds and become able to explain them
in detail. Under this, students are able to choose the best words
to define an object.
This is the mature form of their linguistic development.
GRAMMER-1
First consider the length of the sounds of words

Then, the systematic classification based on

sounds

Then, the types of words and their classification

Verb Conjugations in Samskritam
• aorist adjective
• relating to or denoting a past tense of a verb (especially in Greek), which
does not contain any reference to duration or completion of the action.
• The meaning of AORIST is an inflectional form of a verb typically denoting
simple occurrence of an action without reference to its completeness,
duration
• The use of the Greek aorist has more to do with the author's view of an
event than with the time at which that event happened.

• You did not believe him

• English has only a simple past, continuous past and a past perfect tense.
 लट् व माने लेट् वे भूते लुङ् लङ् ट था ।
षो ङ् लोटौ च लुट् लृट् लृङ् च भ ॥

अ त् लट् लकार व मान काल , लेट् लकार केवल वेद ,

भूतकाल लुङ् लङ् और ट्,

और आशी द ङ् और लोट् लकार तथा

भ त् काल लुट् लृट् और लृङ् लका का योग या जाता ।)
लका के नाम याद रखने -

ल् हार के म से ( अ इ उ ऋ ए ओ ) जो और मानुसार 'ट' जो ते जाऐ ं। र बाद 'ङ्' जो ते

जाऐ ं जब तक दश लकार पू न हो जाएँ ।
जैसे लट् ट् लुट् लृट् लेट् लोट् लङ् ङ् लुङ् लृङ् ॥
इन लेट् लकार केवल वेद यु होता ।लोक के ए नौ लकार शेष र |
वि
वि
वि
र्था
ध्‍या
धि
में
में
ष्य
रों
प्र
र्त
शि
त्या
लि
में
र्लि
कि
में
र्वा
दे
क्र
र्त
में
लि
लि
की
में
प्र
वि
रे
में
धि
लि
क्त
स्‍त
लि
रों
वि
है
ष्‍य
ति
प्र
ड़
दें
कि
लि
में
क्र
है
ड़
हे
फि
में
ड़
 इन लका का योग का या बताने के ए या जाता ।
जैसे – जब व मान काल या बतानी हो तो धातु से लट् लकार जो गे,
परो भूतकाल या बतानी हो तो ट् लकार जो गे।

(१) लट् लकार (= व मान काल) जैसे :- मः खेल ।( म खेलता ।)

(२) ट् लकार (= अन तन परो भूतकाल) जो अपने साथ न घ त होकर सी इ हास का षय हो ।

जैसे :-- रामः रावणं ममार । ( राम ने रावण को मारा ।)

(३) लुट् लकार (= अन तन भ त् काल) जो आज का न छो कर आगे होने वाला हो । जैसे :-- सः पर

लयं ग । ( वह पर लय जायेगा ।)

(४) लृट् लकार (= सामा भ काल) जो आने वाले सी भी समय होने वाला हो । जैसे :--- रामः इदं
का क । (राम यह का क गा।)

(५) लेट् लकार (= यह लकार केवल वेद योग होता , ई र के ए, वह सी काल बंधा न
।)
वि
है
द्या
र्यं
क्ष
लि
रि
रों
ष्य
न्ता
ति
र्त
प्र
की
क्रि
र्त
द्य
वि
द्य
न्य
भि
सों
की
न्न
वि
वि
वि
क्रि
र्य
द्या
ष्य
ष्य
क्ष
लों
रे
की
लि
में
श्या
क्रि
प्र
ति
है
ड़ें
दि
कि
लि
श्या
श्व
कि
ड़
टि
लि
है
ड़
क्यों
में
दें
है
कि
कि
कि
ति
में
वि
हीं
श्वः
 ६) लोट् लकार (= ये लकार आ , अनुम लेना, शंसा करना, ना आ योग होता ।) जैसे :- भवान्
ग तु । (आप जाइए ) ; सः डतु । (वह खेल)े ; खाद । (तुम खाओ ) ; महं वदा । ( बोलूँ ?)

(७) लङ् लकार (= अन तन भूत काल ) आज का न छो कर सी अ न जो आ हो । जैसे :- भवान् त न्

ने भोजनमपचत् । (आपने उस न भोजन पकाया था।)

(८) ङ् लकार = इस दो कार के लकार होते :--

(क) आशी ङ् (= सी को आशी द ना हो) जैसे :- भवान् जी त् (आप जीओ ) ; सुखी भूयात् । (तुम सुखी
रहो।)
(ख) ङ् (= सी को बतानी हो ।) जैसे :- भवान् प त् । (आपको प ना चा ए।) ; अहं ग यम् ।
(मुझे जाना चा ए।)

(९) लुङ् लकार (= सामा भूत काल) जो कभी भी बीत चुका हो । जैसे :- अहं भोजनम् अभ त् । ( ने खाना खाया।)

(१०) लृङ् लकार (= ऐसा भूत काल सका भाव व मान तक हो) जब सी या अ हो गई हो । जैसे :-
य म् अप त् त न् भ तुम् अ त् । (य तू प ता तो न् बनता।)
दि
च्छ
दि
लि
त्व
वि
धि
लि
र्लि
ठि
हि
ष्य
कि
कि
में
र्हि
द्य
न्य
वि
प्र
द्वा
वि
क्री
ज्ञा
धि
दि
वि
जि
र्वा
दे
ति
र्हि
प्र
ष्य
हैं
प्र
दि
त्वं
र्त
दि
ड़
ढ़
ठे
कि
प्रा
व्या
र्थ
वि
कि
न्य
द्वा
दि
दि
कि
में
क्रि
प्र
ढ़
हु
की
त्वं
नि
हि
सि
क्ष
है
द्धि
क्या
मैं
मैं
च्छे
स्मि
 https://greenmesg.org/sanskrit_online_tools/
sanskrit_verb_conjugation_tables.php
• You have a table of verb declensions/congugations

• In linguistics, declension is the changing of the form of a

word, generally to express its syntactic function in the
sentence, by way of some inflection.
 • 1. अइउण्
• 2. ऋलृक्
• 3. एओङ्
Maheshwara Sutras • 4. ऐऔच्
• 5. हयवरट्
Sutra: Aphorism: • 6. लण्
• 7. ञमङणनम्
Condensed way of
• 8. झभञ्
expressing details • 9. घढधष्
• 10.जबगडदश्

Ashtadhyayee is • 11. खफछठथचटतव्

• 12. कपय्
based on the se • 13.शषसर्
sutras • 14. हल्
• Panini has based his entire grammatical work on these sutras. To avoid
a detailed recital of the letters, he used what is called the It is very
much what you would see advertised in a shop window " A-Z available
here." Rather than list what he has, the shopkeeper, in his A-Z, has
conveyed the fact that he stores all that you need.

• Similarly, when Panini wished to list only the , , he just said अच् and
no more. Look at the sutras again. Which sutra has the अ ? The first.
Which sutra ends in च् ?The fourth. Ignore every with the . They
are called and are only indicatory letters which disappear the
minute the purpose of indication has been fulfilled. List all the letters
that are in the four sutras and hey presto, you have a list of all the
Consonant Sandhi: Vyanjana Sandhi.
• Sandhi is a vast topic of study. Rather than do the whole lot, it seems
practical to just go over a few. (Sandhis can be categorized into around
40 sections. We will look at a few). The table given below gives you
examples of the ones you will see most often. Use it as a guide while
you are studying specific details of the sandhis given after the table on
page 8 of this lesson. There are plenty of examples, especially from
the Bhagavad Gita, for you to work with.
 Recent Discovery that is talked about

• Until now, however, there has been a big problem.

Often, two or more of Panini’s rules are
simultaneously applicable at the same step leaving
scholars to agonise over which one to choose.
• Solving so-called “rule conflicts”, which affect millions
of Sanskrit words including certain forms of “mantra”
and “guru”, requires an algorithm. Rajpopat’s research
shows that Panini’s so-called language machine is also
self-sufficient.
• In order to resolve rule conflicts in the linguistic algorithm,
Panini devised a meta-rule, which has so far been translated as
follows: In the case of a conflict between two rules of equal strength,
the rule that appears later in the serial order of the grammar prevails.

• Rajpopat has countered that this metarule has typically been

interpreted incorrectly. According to him, Panini intended for the
reader to pick the rule that applied to the right side of a word out of
those that applied to the left, as published by the British daily The
Independent. And using this reasoning, Rajpopat discovered that
Panini's algorithms can really generate words and phrases that are
flawlessly grammatically perfect.
 सं ( करण)
• Some details of samdhi/sandhi (Joining words)
• Like:
• Words Pronounciation
• What is it Whatizit
• Head Ache Headache
• Dont know Donno
• Come here Comhere
• Can not Can’t

• +अ –
वागीश (Vageesh) वाक् + ईश
वि
द्या
धि
व्या
र्थी
वि
द्या
र्थी
 सं ( करण)

•स (सम् + )श का अ ‘मेल’ या जो ।

• दो कटव व के पर र मेल से जो कार (प व न) होता वह सं कहलाता ।

• सं त, एवं अ भाषाओ ं पर र रो या व के मेल से उ कार को स कहते
।

• जैसे – सम् + तोष = संतोष ; व + इं = ;

• (स अथवा सं ता-दो व के चा , वे र या जन के |
हैं
न्धि
स्कृ
न्धि
धि
नि
हि
व्या
र्ती
न्दी
धि
हि
र्णों
ब्द
न्य
स्प
र्णों
दे
र्थ
है
में
हे
द्र
स्प
स्व
दे
वि
वें
स्व
द्र
हों
ड़
व्यं
रि
र्णों
र्त
है
त्प
न्न
धि
वि
है
न्धि
 स के तीन भेद

(क) अच् स ( रस )
(ख) हल् स ( जन स
(ग) स स
न्धि
वि
र्ग
न्धि
न्धि
न्धि
व्यं
स्व
हैं
न्धि
न्धि
 (क) अच् स ( रस )
• दो अ कट के लने से जो कार उ होता , उसे अच् स अथवा र
स कहते । र स के आठ भेद -
• 1. दी स
• 2. गुण स
• 3. वृ स
• 4. यण् स
• 5. अया स
• 6. पू पस
• 7. पर प स
• 8. कृ भाव
न्धि
प्र
द्धि
र्व
त्य
र्घ
रू
रू
ति
दि
न्त
न्धि
न्धि
न्धि
न्धि
नि
हैं
न्धि
न्धि
न्धि
स्व
स्व
न्धि
रों
न्धि
मि
स्व
न्धि
हैं
ध्व
नि
में
वि
त्प
न्न
है
न्धि
स्व
 (1) दी स
• (अकः सव दी ) अ इ उ ऋ के बाद कोई सव (स श) अ र हो तो दो के न पर उसी व का दी अ र
हो जाता ।
• अथात् (१) अ या आ + अ या आ + = आ।
• (२) इ,या ई + इ या ई = ई।
• (३) उ या ऊ + उ या ऊ = ऊ।
• (४) ऋ या ऋ + ऋ या ऋ = ऋ ।
• म + आलय: = मालयः + ईश:= रीश:
• + आलय: = लयः तथा-अ =तथा
• + आचार: = चार: गु -उप श:=गु प शः
• -ईश: = शः, इ इदम्=इतीदम्
• पठ +इदम्=पठतीदम् होतृ + ऋकार:=होतृकारः
हि
वि
श्री
शि
द्या
ष्ट
ति
र्घ
न्धि
है
श्री
र्णे
र्घः
हि
वि
शि
द्या
ष्टा
गि
ति
रि
रु
र्ण
पि
दे
दृ
गि
पि
रू
क्ष
दे
नों
स्था
र्ण
र्घ
क्ष
 (2) गुण स
• (आ णः) (१) अ या आ के बाद इ या ई हो तो दो को ‘ए’ होगा।
• (२) अ.या आ के बाद उ.या ऊ हो तो दो को ‘ओ’ होगा।
• (३) अ या आ के बाद ऋ या ऋ हो तो दो को ‘अर् ’ होगा।
• (४) अ या आ के बाद लृ होगा तो दो को अल् होगा। जैसे_

• महा-ईश:-म श:
• गण-ईश:=गणेशः
• रमा-ईश: रमेश:
• तथा-इ =तथे
• न+इदम् =नेदम
• पर+उपकारः परोपकारः
• महा+ऋ =मह
द्गु
षिः
ति
हे
ति
र्षिः
न्धि
नों
नों
नों
नों
 (3) वृ स

• (वृ ) (१) अ या आ के बाद ए या ऐ हो तो दो को ‘ऐ’ होगा।

• (२) अ या आ के बाद ओ या औ होगा तो दो को ‘औ’ होगा। जैस-े
• अ +एक:=अ कः
•प +एतम् प तम्
• सा+एषा-सैषा.
• राज ऐ -राजै म्
•त ल+ओदनम्=त लौदनम्
• जल+ओघ;=जलौघ:
• महा+ओष =महौष
• व+औदा म्- वौदा म्
दे
श्य
त्र
द्धि
ण्डु
रे
श्व
चि
द्धि
र्यं
धिः
र्य
त्रै
श्यै
दे
श्व
न्धि
र्य
धिः
र्य
ण्डु
नों
नों
 (4) यण्-स
(इको यण ) इ ई को यू, उ ऊ को व, ऋ ऋ को , ल को लु हो जाता ,
य बाद कोई र हो तो।
सव (वैसा ही) र हो तो न । जैस-े

एक : क: पठ +अ = पठ
इ -अत इ इ +आह =इ ह
य +अ =य नदी+औ =न
सुधी+उपा =सु पा पठतु+एकः =पूठ कः
-अनु+अयः =अ यः मधु+अ =म
ति
दि
दि
प्र
र्ण
ति
पि
में
चि
स्यः
त्य
त्र
प्र
द्य
त्ये
पि
न्धि
न्व
स्व
स्व
ध्यु
स्यः
हीं
ति
ति
रिः
त्र
रु
त्या
द्यौ
ध्व
त्य
रिः
त्र
त्वे
है
 (5) अया स :
• एचोऽयवायावः )
• ए को अय्, ओ को अव्, ऐ को आय , औ को आव् हो जाता , बाद कोई र हो तो।
(पदा ए या ओ के बाद अ होगा तो न ) जैसे

• ह +ए-हरये कवे-ए-कवये
• ने+अनम =नयनम् शे+अनम्-शयनम्
• जे+अः=जयः संचे+अ:-संचयः
• नै+अक:=नायक: गै-अक:=गायक:
• गै+अ =गाय
रे
ति
न्त
ति
दि
न्धि
हीं
है
में
स्व
 (6) पू पस

• (एड पदा द ) पद (अ त् सुब या ङ ) के अ म ए,या ओ के बाद हो तो

उसको पू प (अ त् ए या ओ.जैसा प) हो जाता ।
• (अ हटा , इस बात के सूचना ऽ अव ह ) लगा या जाता ।) जैस-े

• ह + अव = ह ऽव लोके + अ न् = लोकेऽ न्
• लये + अ न् = लयेऽ न् + अव = ऽव
• रामो + अधुना = रामोऽधुना लोको + अयम् = लोकोऽयम्
वि
रे
द्या
र्व
न्ता
र्व
है
रू
रू
ति
स्मि
रे
र्था
न्धि
वि
द्या
र्था
र्थ
स्मि
न्त
रू
ग्र
ति
वि
चि
ष्णो
न्त
ह्न
स्मि
है
न्ति
दि
वि
ष्णो
स्मि
है
 ( ख) हल् स ( जन-स )

• जन का जन के साथ अथवा जन का र के साथ लने पर जो ‘ कार’

होता उस कार को जन स कहते । जैसे-

• (i) जन का जन के साथ
• सत् + जन: = स नः
• (ii) जन का र के साथ
• सत् + आचारः सदाचारः
व्यं
व्यं
व्यं
है
व्यं
वि
व्यं
स्व
न्धि
ज्ज
व्यं
व्यं
न्धि
व्यं
न्धि
हैं
स्व
मि
वि
 • (1) -स ( ना ) – जब ‘ ’ अ त् सकार और
• तव (त् थ् द् ध् न्) से पहले या बाद ‘ ’ अ त् शकार और चव (च् छ् ज् झ् ञ्) आए तो
सकार को शकार और तव के न प चव होता जैस-े

• (क) स् को श्-
• ह स् + शेते ह ते।
• कस् + त् = क त्।
• (ख) तव को चव -
• सत् + त् = स त्।
• सत् + जन: = स न: ।
• श न् + जय =श य ।
रि
त्रू
र्ग
श्चु
चि
चि
त्व
र्ग
ति
न्धि
रि
ज्ज
च्चि
श्चि
श्शे
र्ग
स्तो
त्रू
ज्ज
श्चु
र्ग
ति
श्चुः
स्था
में
श्चु
स्तु
र्ग
र्था
र्था
है
र्ग
 (2) -स ( ना )-जब ‘ ’ से पहले या बाद अ त्
सकार या तव से प षकार या टव (ट् ठ् ड् ढ् ण्) आए तो सकार
को षकार तथा तव को टव हो जाता । जैस-े
(क) स् को ष्-
रामस् + ष : = राम ।
(ख) तव को टव
तत् + टीका = त का
उद् +डीयते = उ यते
कृष् + नः = कृ
ष् + नु =
वि
र्ग
ष्टु
त्व
ष्ठ
वि
ष्णुः
ष्णः
ट्टी
न्धि
ड्डी
र्ग
र्ग
ष्ष
ष्ठः
र्ग
ष्टु
रे
ष्टुः
र्ग
स्तु
र्ग
है
में
र्था
• (3) ज -स (झलां जशोऽ )-
• पदा त व के पहले अ र क्, च्. ट्, त् प, के बाद कोई र या व के तीस , चौथे अ र
या अ यु, र, ल, व् या ह बाद तो उनके न पर ‘ज ’ हो जाता । (सं त ज्, ब्,
ग, ड् , द् का नाम जश् ।) जैसे

• क् को ग्- वाक् + ईश: वागीशः ।

• च् को ज्- अच् + अ : = अज :।
• च् को ड् - षट् + एवं ष व।
• त् को द्- जगत् + ब = जग ।
• प् को ब्- अप् + जः = अ ।
न्त
न्तः
श्त्व
में
स्थ
स्थि
न्धि
र्ग
न्त
न्धुः
है
डे
ब्जः
न्ते
क्ष
द्ब
न्त
में
न्धुः
हों
स्था
श्त्व
स्व
र्ग
है
रे
स्कृ
में
क्ष
 (4) अनु र को परसव - पदा र त त ‘ ’ के बाद
व के थम, तीय, तृतीय, चतु तथा य् र् ल् व् से कोई भी व हो
तो ‘म्’ को परसव हो जाता । जैसे_

• अम् + क: = अङ्क:
• म् + चन = न
• दम् + त: = प तः
• शाम् + त: =शा
कि
र्ग
डि
प्र
स्वा
द्वि
कि
न्तः
ण्डि
ञ्च
र्ण
र्ण
है
न्त
र्थ
हि
हि
में
में
र्ण
 • (ग) स स
• स को र या जन के योग जो कार होता , उसे स नीय स या स स
कहते ।
• 1. यम- य स से प (च, छ), ( , ), (तू , थु) तो स को मशः शू ष् स् हो जाते
__
• उदाहरण-
• रामः + टीकते = राम कते।
• रामः + ठ रः राम रः।
• पू : + च : = पू ।
• रामः + च तः राम तः
वि
र्ण
नि
वि
र्ग
हैं
र्ग
क्कु
लि
न्द्र
स्व
न्धि
दि
वि
र्ण
व्यं
श्च
श्च
ष्ठ
ष्टी
र्ग
क्कु
न्द्रः
लि
रे
में
वि
टू
ठू
है
वि
वि
र्ग
र्ज
क्र
न्धि
वि
र्ग
न्धि
हैं
 • 2. यम-य स से प शु, ष्, स् तो इसे क । स
या मश: शु, ष्, स् हो जाते ।

• उदाहरण-
• सु + शु = सु शुः या सु शुः।
• राम: + शेते = राम: शेते या राम ते।
• कृ +स = कृ स या कृ ।
प्तः
ष्णः
नि
क्र
शि
र्पः
दि
वि
प्तः
ष्णः
र्ग
शि
र्पः
रे
श्शे
हैं
ष्ण
प्त
श्शि
स्स
र्पः
हों
वि
ल्प
हैं
वि
र्ग
 यम- यस ‘क्’ अथवा ‘प्’ से प होने पर पहले
श के स को स् हो जाता ।

उदाहरण
यशः + का = यश ।
यशः + कम्= यश म्।
पय: + पाशम् = पय शम्।
पयः + क म् = पय म्।
नि
ब्द
प्र
वि
त्य
ल्प
म्य
र्ग
ति
म्ब
स्क
न्धी
स्पा
स्क
स्का
ल्प
म्य
ति
है
रे
 4. यम-य स से पू अ, आ को छो कर और कोई र हो
तथा प कोई र, व का तीसरा, या पाँचवाँ व : अथवा य्, र, लू,
व् ह् व से कोई व हो तो स को ‘र् ’ हो जाता ।

• उदाहरण-

•क + अयम् = क रयम्।
• मातुः + आ शः – मातुरा श: ।
• ह + इदम् = ह दम्।
• तुः+ आ = तुरा
• पुनः + अ = पुनर ।
• मु : + अयम् = मु रयम्।
पि
रेः
नि
विः
नि
र्णों
रे
पि
ज्ञा
दे
में
दि
रे
पि
वि
रि
स्व
नि
पि
वि
र्ग
ज्ञा
दे
र्ण
र्ग
र्व
वि
र्ग
ड़
र्ण
है
स्व
Sanskrit Sentences, their
meanings, “cases” and
decompositions
 1. असतो मा स मय ।
तमसो मा मय ।
मृ ऽमृतं गमय ॥
Brihadaranyaka 1.3.28

Lead me from unreal to real, from darkness

to light and from death to immortality.
त्यो
र्मा
ज्यो
द्ग
ति
र्ग
3. स मेव जयते नानृतं स न प ततो वयानः।
येना म षयो कामा य तत् स परमं धानम् ॥
• Mandukya Upanishad 3.1.6
• It is Truth that conquers and not falsehood;
• by Truth was stretched out the path of the journey of the
gods,
• by which the sages winning their desire ascend there
where Truth has its supreme abode.
क्र
त्य
न्त्यृ
ह्या
प्त
त्ये
त्र
न्था
‌
वि
त्य
स्य
दे
नि
‌
 मातृ वो भव।
तृ वो भव।
आचा वो भव।
अ वो भव॥
Taittiriya Upanishad 1.11.2
• Honour thy Mother as God.
Honour thy Father as God.
Honour thy Teacher as God.
Honour thy Guest as God.
पि
ति
थि
दे
दे
र्य
दे
दे
 • चा चय दो सह ।
अ या मृ ती ऽमृतम ते ॥
• Isa Upanishad
• One who knows both, the material science as well as the
spiritual science, transgresses fear of death by the
former, i.e. by proper bodily and mental efforts, and
attains salvation by the latter, i.e. by the purity of mind
and soul.
वि
वि
द्यां
द्य
वि
द्यां
त्युं
र्त्वा
स्त
द्वे
भ्य
श्नु
 सुप सयुजा सखाया समानं वृ प ष जाते ।

तयोर लं न अ चाकशी ॥
• Mandukya Upanishad 3.1.1
• Two birds, inseparable companions, perch on the same tree,
one eats the fruit, and the other looks on. The first bird is our
individual self-feeding on the pleasures and pains of this world;

• The other is the universal Self, silently witnessing all.

द्वा
न्यः
र्णा
पि
प्प
स्वा
द्व
त्त्य
श्न
न्न
न्यो
क्षं
भि
रि
स्व
ति
• 10. इ या परा ये परं मनः।
मनस परा बु बु परत सः॥ ३-४२

• The senses are superior to the gross body,

• and superior to the senses is the mind.
Beyond the mind is the intellect,
• and even beyond the intellect is the soul.
स्तु
न्द्रि
णि
द्धि
र्यो
ण्या
द्धेः
हु
रि
न्द्रि
स्तु
भ्यः
 • . जात वो मृ वं ज मृत च।
त दप हा ऽ न शो तुम ॥ २-२७
• Death is certain for the born, and re-birth is certain for the dead; therefore you
should not feel grief for what is inevitable.
• 2. नैनं श नैनं दह पावकः।
न चैनं दय पो न शोषय मा तः॥ २-२३
• Weapons do not cleave the soul, fire does not burn it, waters do not wet it, and
the wind does not dry it.
• 3. हतो वा वा भो से महीम्।
त कौ य यु य कृत यः॥ २-३७
• Die, and you will win heaven; conquer, and you will enjoy sovereignty of the
earth;
therefore, stand up Arjuna, determined to fight.
स्मा
स्मा
स्य
क्ले
छि
दु
त्ति
रि
न्द
ष्ठ
हि
प्रा
न्ति
ध्रु
र्ये
प्स्य
न्त्या
न्ते
र्थे
सि
स्त्रा
त्यु
स्व
त्वं
णि
र्ध्रु
द्धा
र्गं
जि
चि
न्म
त्वा
ति
नि
ति
र्ह
श्च
सि
स्य
रु
क्ष्य
 • 5. बु यु जहातीह उभे सुकृत ते।
त गाय यु योगः क सु कौशलम्॥ २-५०
• Endowed with equanimity, one sheds in this life both good and evil.
Therefore, strive for the practice of this Yoga of equanimity. Skill in
action lies (in the practice of) this Yoga.
• 6. योग कु क सङ्गं धन य।
समो भू सम योग उ ते॥ २-४८
• By being established in Yoga, O Dhananjaya, undertake actions, casting
off attachment
and remaining equipoised in success and failure. Equanimity is called
Yoga.
सि
स्मा
द्ध्य
द्धि
द्यो
सि
स्थः
क्तो
द्ध्योः
रु
ज्य
स्व
र्मा
णि
त्वा
र्म
त्वं
त्य
क्त्वा
दु
ष्कृ
च्य
ञ्ज
 यथा चतु कनकं परी ते घ ण दनतापताडनैः ।
तथा चतु पु षः परी ते गेन शीलेन गुणेन क णा ॥
र्भिः
र्भिः
रु
क्ष्य
क्ष्य
त्या
नि
र्ष
च्छे
र्म
Meaning: You are unconditioned and
changeless, formless and immovable,
unfathomable awareness and unperturbable, so
hold on to nothing but consciousness.
 •अ भूषणं वेगो म द् गजभूषणं ।
चातु म् भूषणं ना उ गो नरभूषणं ॥

aśvasya bhūṣaṇaṃ vego mattaṃ syād gajabhūṣaṇaṃ ।

cāturyam bhūṣaṇaṃ nāryā udyogo narabhūṣaṇaṃ ॥

Meaning: Adornment of a horse is in his speed and that of an elephant

in his majestic gait like a drunken person.
Women are adorned and appreciated for their skills and men for their
industriousness and perseverance.
श्व
र्य
स्य
र्या
त्तं
द्यो
स्या
 •" नं बोध"
• Svātmānaṁ Bodha
• English Translation:
• Awaken to your true nature.
• Hindi Translation:
• अपने वा क प के जा त ।
स्वा
त्मा
स्त
वि
स्व
रू
प्र
ति
ग्र
हों
 • "न कदा द ना र "
• Na Kadāpi Svapnadarśanātviramiṣyāmi
• English Translation:
• I will never stop dreaming.
• Hindi Translation:
• सपने खना कभी बंद न क गा।
मैं
दे
पि
स्व
प्न
र्श
त्वि
हीं
मि
ष्या
रूं
मि
 • "जीव ण चप पेन ना"
• Jīva Praṇaśya Cha Paśchāttāpena Vinā
• English Translation:
• Live and die without regret.
• Hindi Translation:
• ना पछतावे के यो और मरो।
बि
प्र
श्य
जि
श्चा
त्ता
वि
 • "अ सु कः त यतेः अ प "
• Asmāsu Pratyekaḥ Tasya Niyateḥ Adhipatiḥ
• English Translation:
• Each of us is master of one's destiny.
• Hindi Translation:
• हम से क अपने भा का मी ।
स्मा
में
प्र
प्र
त्ये
त्ये
स्य
नि
ग्य
स्वा
धि
तिः
है
• "आनंदः अ कृ "
• Ānandaḥ Asti Svīkr̥tiḥ
• English Translation:
• Happiness Is Acceptance.
• Hindi Translation:
• खुशी कृ ।
स्वी
स्ति
ति
है
स्वी
तिः
• ''उपायेन य नत परा मैः ॥''
• Upāyena Hi Yachchakyaṁ Na Tachchakyaṁ Parākramēḥ
• English Translation:
• The work that is done by means is not known by might.
• Hindi Translation:
• उपाय रा जो काम हो जाता वह परा म से न हो पता ।
• "उपायेन जयो य पो न ॥"
• Upāyena Jayo Yadyagripostādr̥ḍḍaṁ Na Hetibhiḥ
• English Translation:
• Conquer the enemy by means, not with weapons.
• Hindi Translation:
• उपाय से श को जीतो, ह यार से न ।
द्वा
हि
त्रु
च्छ
दृ
क्यं
ग्रि
स्ता
थि
च्छ
दृ
ड्डं
क्यं
है
हे
ति
हीं
क्र
भिः
क्र
हीं
• सेवाध परमगहनो ॥
• Sevādharmaḥ Paramagahano
• English Translation:
• Seva Dharma is a very difficult religion.
• Hindi Translation:
• सेवाध बड़ा क न ध ।
र्म
र्मः
ठि
र्म
है
• "सार श प य "
• Sāralyaṁ Śaktiṁ Pakṣō Yachchati
• English Translation:
• Sincerity gives wings to strength.
• Hindi Translation:
• ईमानदारी ताकत को पंख ती ।
क्तिं
ल्यं
क्षौ
च्छ
दे
ति
है
• "अंतः अ रंभः"
• Aṅtaḥ Asti Prāraṁbhaḥ
• English Translation:
• The End is the Beginning.
• Hindi Translation:
• अंत ही शु आत ।
स्ति
रु
प्रा
है
• "एतद ग "
• Etadapi Gamiṣyati
• English Translation:
• This Too Shall Pass.
• Hindi Translation:
• यह भी गुजर जाएगा।
पि
मि
ष्य
ति
 • "श श आग "
• Śaktiḥ Durdamyechchāśaktyaḥ Āgachchati
• English Translation:
• Strength comes from an indomitable will.
• Hindi Translation:
• अद इ श से ही श आती ।
क्तिः
म्य
च्छा
दु
र्द
म्ये
च्छा
क्ति
क्त्याः
क्ति
च्छ
ति
है
 •" नं जानी "
• Svātmānaṁ Jānīhi
• English Translation:
• Know thyself.
• Hindi Translation:
• खुद को जा ए।
स्वा
त्मा
नि
हि
 • "या यां सखा जीवने क णा"
• Yātrāyāṁ Sakhā Jīvane Karuṇā
• English Translation:
• In travel, a companion, in life, compassion.
• Hindi Translation:
• या साथी, जीवन क णा।
त्रा
त्रा
में
में
रु
रु
 • "मृ न कदा थ "
• Mr̥tyuḥ Na Kadāpyasmānpr̥thakkariṣyati
• English Translation:
• Death will never separate us.
• Hindi Translation:
• मौत ह कभी अलग न क गी।
त्युः
में
प्य
स्मा
न्पृ
हीं
क्क
रे
रि
ष्य
ति
 त य बंधाय सा या मु ये।
आयासायापरम् क नैपुणम्।

• पुराण उ त इस क का अ
• क वही , जो बंधन ना बांधे, वही जो मु क ।
•अ सभी क केवल र क या व अ सभी अ यन केवल
• कारीगरी मा ।
श्री
त्क
न्य
र्म
वि
र्म
ष्णु
है
न्न
त्र
र्म
हैं
में
ल्ले
र्म
में
नि
खि
वि
र्थ
वि
द्या
द्या
न्या
क्रि
वि
श्लो
शि
द्या
वि
ल्प
न्य
क्त
है
र्थ
है
क्त
कि
ध्य
रे
 त य बंधाय सा या मु ये।
आयासायापरम् क नैपुणम्।
• tat karma yan na bandhāya => That (tat) is 'work' (karma), which
(yat) is not (na) for the bondage (bandhāya). The expression "is for
something" is often used in Sanskrit idiomatically to mean "leads to
something", "causes something" or "transforms into something".
Thus, a more idiomatic reading here would be "(Only) that is (real)
'work', which does not lead to bondage." Philosophically, this
invokes the doctrine of performing one's duties, remaining detached
from its results, and for that matter from everything else.
• The idea is that 'work' (karman), or performance of one's duties, is
worth only if it is done observing proper detachment, and thus does
not lead to attachment (i.e. "bondage") to this world.
त्क
र्म
न्न
र्म
वि
वि
द्या
द्या
न्या
शि
वि
ल्प
क्त
sā vidyā yā vimuktaye => That (sā) is 'knowledge' (vidyā),
which (yā) is for the liberation (vimuktaye).
• Again, this uses the same idiom as before, and thus really
means: "(Only) that is (real) knowledge, which leads to
liberation." Philosophically speaking, the liberation
(vimukti/mokṣa) here refers to, at the very basic, to the
emancipation from the cycle of (re-)birth and death. Thus
the idea is that only that kind of knowledge and skill are
worth, which lead to liberation from the worldly cycles of
birth and death.
āyāsāyāparaṃ karma => For hardship/effort
(āyāsāya) is the 'other work' (aparaṃ karma).
• As familiar to us by now, this really means: "All other kinds of work lead to
hardship," i.e. works and duties performed with attachment (i.e. hoping for a
certain result, or for the love of someone/something) lead, in the long run, to
sufferings. There is a little bit more to add about the choice of the word
"apara-". Translate it here as "other", which is indeed one of this common
meanings, and also a relevant reading as will be apparent from the next part
of the verse, but it also has another usage especially in philosophical contexts
where it serves as the antonym to "para-" (absolute, higher, etc.)
• Thus, a typical usage is "parā vidyā" = the "higher knowledge", which refers
to the transcendental/spiritual knowledge (that leads to vimukti), and in
contrast, "aparā vidyā" = the other/lower knowledge, which refers to our
worldly knowledge (which often leads to "bondage"). Thus, in this context
both readings - "other/worldly duties/works" will be appropriate for
"aparaṃ karma", without any real difference in the philosophical
interpretation.
• vidyānyā śilpanaipuṇam => The other (anyā) knowledge
(vidyā) is skills in art/craft/etc. (śilpa-naipuṇam),

• i.e. the other kinds of knowledge are mere worldly skills, and
hence are probably not even worth being called knowledge/
vidyā.
 • यह क पुराण से या गया ।
• त य ब य सा या मु ये।
आयासायापरं क नैपुणम्॥ वह ही जो तांत मु लाए।

• वैसे तो जो आज कल ल या कहो ल जो प या जाता जैसे

भाषा न, वा , को टर, तकनी , वैध य, भु र, पदा , अवकास न
आदी को कहते ।
• एक तरह से ठीक ही । ये सब ससे जीवन ह चलता ओर सांसा क
सुख सु धाएँ ब ती ओर सामंज बना रहता ।
की
त्क
स्लो
र्म
वि
न्न
वि
वि
वि
ज्ञा
न्धा
द्या
ष्णु
र्म
ढ़
वि
द्या
णि
वि
न्या
है
है
है
द्या
वि
ज्य
शि
द्या
लि
ल्प
वि
यों
म्पु
क्त
वि
द्या
स्य
है
है
जि
की
की
वि
वि
श्व
द्या
है
कि
वि
है
द्या
नि
र्वा
नि
यों
स्त
मैं
क्ति
र्थ
है
ढ़ा
दि
वि
है
रि
ज्ञा
 • हाँ कुछ हद तक को भी कहा जाता जैसे के संगीत, तीरंदा ,
घु री ओर बहोत सारी कलाएँ सको सीधा क गरानी
या जाये।
• तो, इस दो तरह के जो न उसे कहा जाना पू तः स न । हाँ,
इसको लौ क ये कहा जा सकता ससे लोक याने संसार स यत से
चले।
• ले न उपरो सुभा त के प यह अ न या जाता , ब उस
अ उपर कही गई सारी ये अ ही ।
कि
डे
कि
र्थ
वि
स्वा
में
द्या
कि
क्त
वि
द्या
षि
स्क़ि
ज्ञा
ल्ल
वि
है
द्या
रि
प्रे
क्ष्य
जि
वि
वि
द्या
मैं
द्या
है
जि
की
है
र्थ
है
हीं
प्र
र्ण
लि
शि
क्ष
त्य
की
हीं
है
नि
है
हू
ल्कि
लि
ज़ी
में
 • तो र ? मु ? या मु ?
• वह जो जीवन का अंधकार या ख रक ।
• अंधकार ओर ख? जो अपने आप से र ले जाए जैसे राग, श, मद,
मोह, अहंकार आदी जो ख का कारण , ससे जीव मा खी रहता चा
राजा हो या रंक, कोई भी हो बालक चा वृध, पु ष या , कोई भी जाती या
ध , कोई भी श या काल का हो, ख को न छो ता।
• इस ख मु जो यम हो,( ऐसा न जो आज ख वो कल न
होगा ले न पर होगा)उसे मु कहते ।
• मु साधने कला को ही कहते । वह योग ।
वि
क्या
क्ति
र्म
द्या
फी
दुः
है
कि
वि
है
द्या
क्ति
की
दे
क्या
सों
है
की
दुः
क्या
दुः
क़ा
है
वि
क्ति
क्ति
द्या
दुः
दुः
हे
कि
है
वि
है
है
हीं
जि
सि
क्ति
की
दू
दु
रू
वि
रे
हीं
द्या
स्त्री
ड़
त्र
दुः
है
दुः
की
है
द्वे
है
हीं
हे
 • अपने आपसे जु ना जु के सब से तांत मु पाने जो स सही
क णा धान गु से प ले स पारंगत हो कर ख मु पा ले, भव मु
पा ले वह बा सारा न अ ।
• शा का पठन या गायन पोपट वाला न , वाद वाद, वाणी लास अ । जो
अनुभव पर उत वह यास वह योग ही इस ए कहा, सा या
मु ए।
• योग आसन- णायाम या खावा न , शारी क एवं मान क रोग
मु न पर हमेशा ख मु ।
• “वीप ना” ऐसी एक योग जो इस मनु जीवन पा लेनी चा ए।
ओर मनु ही पा सकता । मनु र कोई भी णी न पा सकता (?)।
वि
सि
क्ति
रु
र्फ़
स्त्रों
वि
स्स
क्त
नि
द्या
हीं
वि
सि
सि
है
द्या
र्फ़
र्फ़
रे
ड़
है
रु
ष्य
प्र
क़ी
प्र
ड़
त्य
दुः
प्रा
क्ष
वि
रू
द्या
ज्ञा
क्ति
दु
खों
में
है
मि
है
वि
है
वि
दि
द्या
ज्ञा
द्या
नि
जि
वि
है
द्या
है
वि
में
ष्य
द्या
हीं
क्ति
श्ये
है
है
वि
त्त
सि
र्फ़
में
लि
की
वि
दुः
द्या
रि
प्रा
वि
क्ति
हि
हीं
च्चे
है
वि
क्यूँ
सि
वि
द्या
द्या
की
है
वि
द्या
क्ति
• https://www.slideshare.net/dokka/sanskrit-subhashitas-with-english-
meaning

• https://www.sanskritschool.in/shlok/50-sanskrit-shloks-with-meaning-
sanskrit-quotes/
• https://www.sanskritbhuvan.com/2022/11/59-one-line-sanskrit-
quotes-with-meaning.html
• https://timesofindia.indiatimes.com/life-style/home-garden/7-
sanskrit-quotes-you-can-get-framed-to-amp-up-your-chic-abode/
photostory/71688486.cms?from=mdr
• https://imvoyager.com/best-sanskrit-quotes-shlokas-with-meaning-in-
english/
 MUSIC
Introduction and Orientation
B L Tembe, IIT Dharwd