KiBA/BBA/BSc/BCom III Year – V Semester

Subject: Sanskrit
Semester End Examination: External Model Paper 2023-24
Time: 3 hours Max.Marks:70 marks
Part – A [20 Marks]

I. अधोनिनदि ष्ट अिुच्छेदं पनित्वा, प्रश्नािां समुनित समाधािानि निखत I 5x1=5

एकस्मिन् वने एकः ववशालः वृक्षः आसीत् I तस्मिन् बहवः खगाः वसस्मि ि I एकदा ते अतीव
बुभुवक्षताः आसन् Iअतः भोजनं खावदतुं इतस्ततः भ्रमस्मि ि I ते दू रं दू रं गच्छस्मि ि Iअिे च
एकस्मिन् क्षेत्रे तण्डु लकणान् अपश्यन् I ते तत्र गत्वा प्रसन्नतया तण्डु लकणान् खादस्मि ि परिु
जालेन बद्ाः अभवन् I अधुना वकं करणीयं इवत वचिवयत्वा, ते सवे जालेन सह एव एकं स्ववमत्रं
उपागच्छन् I तेषां वमत्रम् एकः मूषकः आसीत् I सः जालं दितः अकततयत् I अिे सवे स्वतन्त्ाः भूत्वा
अनृत्यन् अगायन् च - सुखं तु एकतायां एव ववद्यते I

1. ववशाल वृक्षे के वसस्मि ि ?

2.खगाः एकस्मिन् क्षेत्रे कान् अपश्यन् ?

3.खगाः भोजनाय कुत्र भ्रमस्मि ि ?

4.मूषकः वकं अकरोत् ?

II. संस्कृत भाषया अिुवदत I 5x1=5

1 .Panini was the author of Sanskrit grammar.
2 .He wrote Ashtadhyayi.Panini lived from 480 B.C to 410 B.C.
3. Panini was known as Aahika,Siloni,Dakshiputra,Salaturiya also.
4. Panini,s Ashtadhyayi is also known by many names such as
Ashtakam,Paniniyam,Vrittisutram,salaturiyatantra etc.
5.There are 3999 sutras in his work ,which has been divided into eight chapters.

III. द्वयोोः अिङ्कारयोोः िक्ष्य िक्षण सोदाहरणं ि निखत I 2x5=10M

1.उपमालङ्कारः 2. अनन्वयालङ्कारः 3. दीपकालङ्कारः 4. अप्रस्तुतप्रशंसालङ्कारः

PART – B – 50 Marks

IV.एकस्य श्लोकस्य प्रनतपदार्ि तात्पयं ि निखत I 10x1=10M

[ मधुरोपदे शः इवत पाठ्ां शात् [प्रथमतः दशम श्लोक पयतिमेव प्रष्टव्यम्]
1.अरावतवगोन्मथानेन ववश्रुतं I ववधातुमत्यि ववनीतमप्यमुम्
कदावचदथोल्लवसतेन भूपवतस्स वाङ्ग्मयेनतवमुपावदशत्सुतम् I

2.ववना फलं जीववतसंशयप्रदां ववनोदबुद्ध्या मृगयां भजेत कः I

प्रमाद्यतां पावथतवगन्ध हस्मस्तनां इयं वह वारी कवथता ववचक्षणतः I I

V .द्वौ निबन्धौ निखत I 2x10=20M

[ मधुरोपदे शः , शूद्रकवतशम्पायनयो: सम्भाषणम् , ब्रह्मशस्मिगतरीयसी]

1.मधुरोपदे शपाठ सारां शं वलखत I

2.केनोपवनषवद ववणततानुसारं "ब्रह्म शस्मिगतरीयसी "इवत पाठयां शस्य सारां शं वलखत I

3.बाण महाकववना ववणततानुसारं शूद्रक वतशम्पायनयोः संभाषणं वववृणुत I

4.गङ्गादे व्युिरीत्या लक्ष्मी चाञ्चल्यं संक्षेपेण वलखत I

VI .द्वौ सन्दभौ व्याख्यात I 2x5=10M

[ मधुरोपदे शः , शूद्रकवतशम्पायनयो: सम्भाषणम् , ब्रह्मशस्मिगतरीयसी]

1] अजातगात्रक्षयमद् भुतं तपः ?

2] वलीमुखाः पुष्पमयीवमव स्रजम् ?

3] का ते माता ? कस्ते वपता ? कथं वेदानामागमाः ?

4] सवं दहे यं यवददं पृवथव्यावमवत ?

IV. द्वे निप्पण्यौ निखत I 2x5=10M
1.पावणवनः 2.कौविल्यः 3.भरतमुवनः 4.श्रीहषतः
 SEMESTER – V
1] अपनित-अवबोधिम्

पुरा गुजरातप्रदे शे एकस्मिन् ग्रामे एक गुरुकुलम् आसीत् । तत्र विशतं छात्राः गुरुभ्यः अनेकान्
ववषयान् पठस्मि ि। तेषां भोजनावदव्यवस्थाम् एका नगरस्मस्थता संस्था अकरोत्। एकदा
संस्थावधकाररणः छात्रेभ्यः एकं वतद्यं प्रेवषतविः । सः त्रीन् मासान् तत्र अवसत् । वकिु कोऽवप रुग्णः
तस्य समीपे वचवकत्सायत न आगच्छत्। वतद्यराजः प्रधानाचायतम् अपृच्छत्-वकम् अत्र कोऽवप रोगी न
भववत? प्रधानाचायतः ववहस्य अवदत्-वतद्यराज! अस्य एक रहस्यम् अस्मस्त । अत्र सवे तदा भोजनं
कुवतस्मि, यदा ते तीव्रक्षुधाम् अनुभवस्मि। यदा तेषां भोजनेन तृस्मतः भववत, ततः पूवतम् एव ते भोजनं
त्यजस्मि । एतत् एव एतेषां स्वास्थ्यस्य रहस्यम्। भवान् जानावत एव यत् स्वस्थाः नरा: औषधं न सेविे
। तिचनं श्रुत्वा वतद्यः हवसत्वा अवदत्-अत्र मम उपयोगः न अस्मस्त । अहं गच्छावम। नमस्कारः । यत्र
रोगः तत्र वतद्यः ।

उपररदत्त िघुकर्ां पनित्वा अधोनिखखतप्रश्नािाम् उत्तरानण निखत

1] कवत संख्याकाः छात्राः गुरुकुले पठस्मि ि ?

2) प्रधानाचायत ववहस्य वतद्य वकम् अवदत् ?

3) ररिस्थानपूवतत कुरुत त्रीन् मासान् तत्र अवसत् वकिु कोऽवप ............तस्य समीपे
न आगच्छत्।

4) 'अत्र 'मम' उपयोगः न अस्मस्त।' अस्मिन् वाक्ये 'मम' पदं कित प्रयुिम् ?
5) यत्र रोगः तत्र --------------

2]अपनित-अवबोधिम्

एकदा कवित् नरः आखेिाय अगच्छत् । सः सवत वदनं वने अभ्रमत्, वकिु कम् अवप पशुं न अपश्यत्
। सायंकाले यदा स्वगृह प्रवत आगच्छवत ि तदा सः एका पुत्रसवहतां हररणीम् अपश्यत् । सः नरः
अश्वेन तस्याः अनुसरणम् अकरोत् वकिु सा मृगी कुत्रवचत् अदृश्या अभवत् । ततः सः तस्याः शावक
गृहीत्वा अश्वस्य पृष्ठे बद्वान्। अश्वम् आरुह्य सः नरः वकवञ्चद् दू र गत्वा अपश्यत् यत् पुत्रस्नेहव्याकुला
सा मृगी अवप पुत्रम् अनुसरवत ि । सः अवचियत् एषा हररणी स्वप्राणमोह त्यक्त्वा पुत्रं रवक्षतुम्
इच्छवत अहो! एतां वनराशा न कररष्यावम इवत ववचायत सः मृगशावकं अमुञ्चत् । हररणी प्रसन्ना अभवत्
। तस्याः नयनयोः : कृतज्ञताभावः आसीत्। एतद् ववलोक्य सः परमम् आनन्दं प्रातवान्

उपररदत्त िघुकर्ां पनित्वा अधोनिखखताि् प्रश्नाि् उत्तरत

1) स्वशावक प्राप्य हररण्ाः नयनयोः कः भावः आसीत्?

2) अश्वम् आरुह्य स नरः वकवञ्चद् दू रं गत्वा वक पश्यवत?

३] कः पुत्रसवहतां हररणीम् अपश्यत् ?
4] हररणी स्वप्राणमोह त्यक्त्वा ---------रवक्षतुम् इच्छवत |

5] सः मृगशावकं ----------|

● ३]अपनित-अवबोधिम्
प्रकृवतः मनुष्यस्य उपकाररणी। मनुष्यतः सह तस्याः शाश्वतः सम्बन्धः । सा ववववधरूपेषु अस्मिन् जगवत
आत्मानं प्रकियवत। पशवः पवक्षणः वनस्पतयः च तस्याः एव अङ्गावन । वनराशाः असहायाः जनाः
तस्याः एव आश्रय प्राप्नुवस्मि । सा स्वमनोहरे ण सौन्दयेण नीरसम् हृदयम् अवप सरसं करोवत । सूयत
चन्द्रः च तस्याः नेत्रे शस्य श्यामला एषा भूवमः । ववववधाः ओषधयः सकलावन खवनजावन च प्रकृतेः एव
शोभा। सा तु वनत्यम् एव एततः साधनतः सवेषाम् उपकार करोवत, परम् अधन्यः अयं जनः कृतज्ञता
ववहाय असाधुसेववत पथं गवत ववववधावन कष्टावन व अनुभववत नरः शाश्वतं मुखं वाञ्छवत चेत् तवहत
प्रकृतेः प्रवतकूलं कदावप न आचरे त् इवत।
उपररदत्तम् अिुच्छेद पनित्वा अधोनिखखतप्रश्नाि् उत्तरत।

1) मनुष्यतः सह कस्याः शाश्वतः सम्बन्ध: ?

2) प्रकृतेः का शोभा ?
3) ररिस्थानं पूरयत

अयं जनः -------------- ववहाय असाधुसेववत पथं गच्छवत ।

4) सूयतः चन्द्रः च तस्याः नेत्रे-------------- एषा भूवमः ।

5) 'सवेषाम्' उपकारं करोवत। अत्र 'सवेषाम्' पदम् आवश्रत्य प्रश्नवनमात ण कुरुत

4]अपनित-अवबोधिम्
अहम् एकः वछन्नः द्रुमः अस्मि हा बने एक नरः आगच्छत् । सः काष्ठाय मम शरीरम् अस्मच्छनत्।
छे दनेन मे शरीरे अनेके व्रणाः जाताः । छु ररकायाः प्रहारे ण शरीरात् अनु रूपाः जलवबन्दवः अपतन्।
अकथनीया मम पीडा। हृदय ववदीणं जातम्। अनुवभः कण्ठः अवरुद्ः । मम अिकालः समीपे एव
वतष्ठवत । काष्ठावन एकत्रीकृत्य सः तु अगच्छत्। पर कोऽस्मस्त अत्र व्यथाकथा श्रवणाय ? वृक्षान् वछत्त्वा
नरः प्रकृवतमातुः अङ्गावन नाशयवत । इन्धनाय कगतदपत्राय भवनवनमात णाय मम काष्ठस्य प्रयोगः
भववत। वकिु कुतः में पत्रावण, पुष्पावण कुतः च रोगवनवारणाय औषधयः ? वनरावश्रताः भववष्यस्मि
आवश्रताः खगाः कीिपतङ्गाि पन्चानः अवप छायाहीनाः भववष्यस्मि । आतपेन ततः श्रािः पवथकः
अधुना कुत्र गवमष्यवत ? मम जीवने पुनः वसिु न आगवमष्यवत।
उपररदत्तां निन्नवृक्षस्य आत्मकर्ा पनित्वा अधोनिखखताि् प्रश्नाि् उत्तरतोः
1) छु ररकाप्रहारे ण वृक्षस्य शरीरात् के अपतन् ?

2)वृक्षस्य काष्ठप्रयोगः कुत्र कुत्र भववत ?

3) यथोवचतपदे न ररिस्थान पूरयत -- पर कोऽस्मस्त अत्र ----------------

(4) आतपेन ततः पवथकः कुत्र गवमष्यवत ?

5] अस्य गद्यां शस्य शीषतक वलखता

5]अपनित-अवबोधिम्

अहं पािलपुष्पम् अस्मि वृिे वसावम पवनः मां मन्दं मन्दम् आन्दोलयवत वदने रवववकरणाः मा
ववकासयस्मि, रात्रौ ज्योत्स्ना मा लालयवत । मम अनेके वणात ः श्वेतः , पीतः नारङ्ग:, अरुण, पािलिा
एतेषु रस्मिमः वणतः जनेभ्य: सवात वधक रोचते । यत्र सौन्दयं कमनीयतां च कवयः वणतवयतुम् इच्छस्मि
मम उपयोग कुवतिः अहं वववाहावदसमारोहे षु मण्डपना शोभाम् आतवम वर-वध्ोः जयमालयोः अहं
ववलसावम। अह मृदुना सुगन्धेन वातावरण सुरवभत करोवम मम स्वल्पकालजीवनमवप लोकवहतम्
आतनोवत अतः पूणत ववकवसत में रूपम् अवभनन्दस्मि जनाः । ववकवसतरूपे स्मस्थतम् अहं मानवस्य
वनराशामयं जीवनम् अवप आशामयं करोवम । स्वगन्धं ववकीयत अिे प्रकृवतमातुः स्ववपवम|
उपररदत्ता पाििस्य आत्मकर्ा पनित्वा अधोनिखखतािा प्रश्नािाम् उत्तरानण निखत ।
1) एष अनुच्छेदः कस्य आत्मकथां वणतयवत ?

2) पािलपुष्पं कुत्र वसवत ?

3)पािलपुष्पस्य कवत वणात ः भवस्मि

4) मम स्वल्पकालजीवनम् अवप -----------आतनोवत। (उवचतपदे न ररिस्थानं पूरयत)

5) 'मम अनेक वणात ः ' अत्र 'मम' सवतनामपद कित प्रयुिम् ?

6] अपनित-अवबोधिम्
दवक्षणभारते सागर मध्े एक समुद्रीपं कततते तस्मिन् िीपे सागरतरः धायमान प्राचीन नग
कन्याकुमारी इवत अस्मस्त। एषा कन्याकुमारी पाणां सागराणां सङ्गमस्थली समुद्रजले प्रवतववस्मम्बत
सूयोदयस्य दृश्यम् अद् भुतम् एव सूयतस्य क्रमशः अरुणा पीता धवला च शोभा दशतकान् मन्त्मुग्धान्
करोवत । सागरस्य लहरीवभः वक्षतानां वचत्र-वववचत्रवणात ना शुिीनां वृवष्टः इव भववत । जलवधतिे
स्मस्थततः नाररकेल-कदली पादपतः पररवृता इव एवा नगरी एकदा स्वावमवववेकानन्दः समुद्रजले
स्मस्थतायाम् एकस्यां बृहत् वशलानाम् - उपववष्टः त्रीवण वदनावन ध्ानमग्नः जातः । एतस्यां वशलायाम्
एव अधुना वववेकानन्दकेन्द्र ववकवसतम् अस्मस्त । अत्र आगत्य साधकाः ध्ान साधनां च कृत्वा जीवन
सफलं कुवतस्मि ।
1) त्रयाणां सागराणां संगमस्थलस्य वकं नाम ?
2) समुद्रजले प्रवतवबस्मम्बतं कस्य दृश्यम् अद् भुतम् ?

3) स्वावमवववेकानन्दः दः कुत्र त्रीवण वदनावन ध्ानमग्नः जातः ? ।

4) "दवक्षणभारते सागरमध्े एक समुद्री वततते।" प्रश्नवनमात ण कुवतिु

5) ररिस्थानं पूरयतु----- एतस्यां वशलायाम् एव अधुना ---------- ववकवसतम् अस्मस्त।

7] अपनित-अवबोधिम्
अङ्गदे शे लोमपादो नाम राजा बभूव I तस्य जनपदे कदावचत् महती अनावृवष्टः सञ्जाता I तेन बहूनां
प्रावणनां उच्छे दः समभवत् I अथ सः राजा वेदपारगतः ववप्रतः वरुणम् आराधयामास I अथावप वृवष्टः
नास्मस्त I अनिरं वचिाकुलः भूपालः भूसुरान् आहूय पप्रच्छ I - केन उपायेन वृवष्टः स्यात्? इवत । ते
च एवं प्रोचुः -
"महाराजः अस्मस्त ववभाण्डको नाम महवषतः वनस्थः I तस्य च ऋष्यशृङ्गः नाम तनयः I सः महात्मा यथा
जातः अनाघ्रातववषयगन्धः न जानपदान् वृत्तािान् जानावत । वपतेव ब्रह्मवनष्ठः वपतृशुश्रूषापरि । सः
यद्यानीयते जनपदं तदवश्यं वृवष्टः भववष्यवत I परिु वपतुः सकाशात् तदानयनं दु ष्करं मन्यामहे " इवत
I

प्रश्नाोः
1. िोमपादस्य जिपदे कदानित् का सञ्जाता?
ज. लोमपादस्य जनपदे कदावचत् महती अनावृवष्टः

2. राजा वेदपारगोः कम् आराधयामास?

सञ्जाता ।
ज. राजा वेदपारगतः ववप्रतः वरुणम् आराधयामास ।

3. भूपािोः भूसुराि् आहूय नकनमनत पप्रच्छ?

ज. भूपालः भूसुरान् आहूय केन उपायेन वृवष्टः स्यात्? इवत पप्रच्छ ।

4. विस्थोः महनषिोः कोः ?

ज. वनस्थः महवषतः ववभाण्डकः ।

5. ऋष्यशृङ्गोः काि् ि जािानत?

ज. ऋष्यशृङ्गः जानपदान् वृत्तािान् न जानावत I

8] अपनित-अवबोधिम्
उज्जवयन्यां भवटः नाम कोऽवप ब्राह्मणः आसीत् । तस्य अभयाम्बा नाम भायात , कमलाकरो नाम
तनयः च आस्ताम् । एकपुत्रौ तौ दम्पती कमलाकरे वनतािं प्रेमविौ बभूवतुः I सः तु शरीरं
अलंकृत्य ववद्यापराङ्ग्मुखः ववषयोन्मुखः च अभवत् । तथाववधं तम् आहूय भवटः कदावचदे वं
उपवददे श-

"मानवकुले जन्म महता पुण्ेन लभ्यते । तत् लब्ध्वा अवप त्वमेवं दु वृतत्तः अवस I वकञ्च तवायं
ववद्याभ्यासस्य कालः । इदानीं यवद ववद्यां नाभ्यस्यवस तवहत पिात्तव महासिापः भववष्यवत I अपरं च
यावत् अहं जीवावम तावत्त्वया ववद्या अभ्यसनीया I पिात् तु सा दु लतभा भवेत्” ।

प्रश्नाोः

1. उज्जनयन्ां कोः आसीत्?

ज. उज्जवयन्यां भवटः नाम ब्राह्मणः आसीत् ।

2. भट्े ोः भायाियाोः िाम नकम्?

ज. भटे ः भायातयाः नाम अभयाम्बा

3. भट्े ोः तियस्य िाम नकम्?

ज. भटे ः तनयस्य नाम कमलाकरः ।

4. का पश्चात् दु ििभा भवनत?

ज. ववद्या पिात् दु लतभा भववत ।

5. नकं महता पुण्येि िभ्यते?

ज. मानवकुले जन्म महता पुण्ेन लभ्यते ।

9] अपनित-अवबोधिम्

अस्मस्त कस्मिंवित् वने चतुरको नाम जम्बुकः । तेन कदावचदरण्े स्वयं मृतः गजः समासावदतः । अथ
तुष्टः सः तस्य समिात् भ्रमवत ि । परं कवठनां तस्य त्वचं दितः भेत्तुं न शशाक I अत्रािरे कोऽवप
वसंहः तत्र आजगाम । तं दृष्ट्वा वञ्चकः चतुरकः साष्टाङ्गपातं प्रवणपत्य प्रोवाच – "स्वावमन्!
भवत्यपादसेवकोऽहं भवदथे गजम् इमं रक्षावम I तदयं भक्ष्यतां स्वावमना" इवत।

वसंहः प्राह- ” जम्बुक! नाहमन्यहतं सत्त्वं भक्षयावम I तदे व ते मया प्रसादीकृतम् I अतः त्वमेव
भक्षय" इवत I तत् श्रुत्वा जम्बुकः सानन्दमाह - "युिमेव स्वावमनो मृगेन्द्रस्य" इवत I अथ वसंहः गतः
।
प्रश्नाोः
1. जम्बुकस्य िाम नकम्?
ज. जम्बुकस्य नाम चतुरकः ।

2. जम्बुकेि अरण्ये कोः समासानदतोः ?

ज. जम्बुकेन अरण्े स्वयं मृतः गजः समासावदतः ।

3. तस्य त्वक् कर्मखि?

ज. तस्य त्वक् कवठना दितः भेत्तुं अवप न शिा ।

4. तत्र कोः आजगाम?

ज. तत्र वसंहः आजगाम ।

5. नसंहोः जम्बुकं प्रनत नकमाह?

ज. वसंहः जम्बुकं प्रवत "जम्बुक ! नाहमन्यहतं सत्त्वं भक्षयावम तदे व ते मया प्रसादीकृतम् अतः
त्वमेव भक्षय' इवत प्राह

10] अपनित-अवबोधिम्
आसीत् व्याघ्रपुरे जीणतधनः नाम ववणक् । सः वपत्र्यं यस्मिवञ्चत् धनं भोगेन क्षवपतवान् I अथ
द्रव्यक्षयात्तत्र वासं कतुं लञ्जमानः दे शािरं गिुमतच्छत् । तस्य गृहे लोहभारघविता तुला कावप आसीत्
। सः तां स्ववमत्रस्य कस्यावप श्रेवष्ठनो गृहे वनवक्षप्य जगाम I कवतपयवदनािरं सः श्रेवष्ठगृहं गत्वा सा
वनक्षेपतुला दीयताम् इत्याह I वञ्चकः श्रेष्ठी तुला कस्यां वचत् रात्रौ मूवषकतः भवक्षता इत्यवदत्। ववणक्
तु तस्य वञ्चनां ज्ञात्वावप वकमवप नोवाच I ततः नदीस्त्रानाय गच्छन् सः श्रेवष्ठनः पुत्रं आत्मना सह अनयत्
I वकवञ्चिालानिरं पुनरागत्य सः श्रेवष्ठनमवोचत् यत् बालः हठादागतेन गृध्रेण नीतः I कथं तवदवत
पृच्छवत तस्मिन् सोऽवदत् " यथा मे तुला मूषकतः भवक्षता तथा ते गृध्रेण नीतः " ।

प्रश्नाोः

1. वनणजोः िाम नकम्?

ज. ववणजः नाम जीणतधनः ।

2. वनणक् धिं केि क्षनपतवाि्?

ज. ववणक् धनं भोगेन क्षवपतवान् ।

3. वनणक् नकमर्ं दे शान्तरं गन्तुमच्छत्?

ज. ववणक् द्रव्यक्षयात्तत्र वासं कतुं लज्जमानः दे शािरं गिुमतच्छत् ।

4. वनणजोः गृहे का आसीत्?

ज. ववणजः गृहे लोहभारघविता तुला आसीत् ।

5. वञ्चकोः श्रेष्ठी तुिानवषये नकमुक्तवाि्?

ज. वञ्चकः श्रेष्ठी तुलां कस्यां वचत् रात्रौ मूवषकतः भवक्षता इत्यवदत् ।
11] अपनित-अवबोधिम्

एकस्मिन् वने एकः अजशाबकः मात्रा सह स्वावमनः वप्रयतमः सन् वनवसवत ि I सः शावकः
मातरं त्यक्त्वा न गच्छवत ि I अजस्वामी एकस्मिन् वदने अजसमूहं वनं चारणाय नीतवान् I तस्मिन्
वदने शावकः आनन्दे न चरन् इतः ततः ववचरवति I हठात् मेघावृतः आकाशः I सवतत्र वने वारर
आगतम् I अजस्वामी सवात न् अजान् एकत्र आनीय अग्रे अचलत् I शावकः मातुः च्युतः । स च
मातरं उविश्य शब्दं कुवतन् सवतत्र अस्मन्वष्टवान् । वकिु सः मातरं न प्रातवान् । माता अवप शाबकाय
शब्दम् अकरोत् । वकिु अजस्वामी अलक्ष्यं कृत्वा अजसमूहं अग्रे प्रसाररतवान् । शावकस्य मनः
मातुः मेलनाय वचिाक्रािम् आसीत् । एकं जलाशयम् अपश्यत् । तत्र गत्वा जलम् वपबन् आसीत्
। अत्रािरे वृकः एकः आगत्य तं भवक्षतवान् । वृकोऽवप वसंहेन भवक्षतः ।
प्रश्नाोः

1. अजशावकोः कुत्र वसनतस्म?

ज. अजशाबकः वने मात्रा सह वसवति ।

2. अजस्वामी िारणाय के विं िीतवाि्?

ज. अजस्वामी चारणाय अजसमूहं वनं नीतवान् ।

3. माता अनप शाबकाय नकम् अकरोत्?

ज. माता अवप शाबकाय शब्द अकरोत्

4. शाबकं कोः भनक्षतवाि्?

ज. शाबकं वृकः भवक्षतवान् ।

5. वृकोः केि भनक्षतोः ?

ज. वृकः वसंहेन भवक्षतः ।
अिुवादं
1.PANINI

1.Asthadhyaayi is written by Panini.

अष्टाध्ायी इवत ग्रन्थस्य कतात पावणवनः I

2.Asthadhyayi contains 8 chapters.

अष्टाध्ायी इवत ग्रन्थे अष्टौ अध्ायाः सस्मि I

3.The title of Panini is Sootrakara.

पावणनेः वबरुदं सूत्रकारः I

4.Sanskrit Grammar is written by three sages.

संस्कृत व्याकरणम् त्रयेन मुवनना ववरवचतम् I

5.Bharatsya pracheeenetihasa book is written by Macdonal.

भारतस्य प्राचीनेवतहासः इवत ग्रन्थस्य कतात माक्डोनाल् I

6.Somadeva is the author of Kathasaritsagaram.

सोमदे वः कथासररत्सागरस्य रचवयता I

7.Varsha is the Teacher of Panini.
पावणनेः गुरुः नाम वषतः I
8.Panini has done wonderful penance at Himalaya Mountain.

महवषत पावणवनः वहमाचलं गत्वा तपः कृतवान् I

9.Kshemendra is the author of Brihat Katha.

बृहिथायाः ग्रन्थकतात क्षेमेन्द्रः I

10.Panini belongs to B.C 700.

पावणनेः समयः क्रीस्तोः पूवं सतम शताब्दः I

11.Katyayana is the another name of the Vararuchi.

वररुचेः अपरं नाम कात्यायनः I

12.Other names of Ashtadhyayi – Astakam & Shabdanushasanam.
अष्टाध्ायी इवत ग्रन्थस्य अपरं नाम अष्टकम् , शब्दानुशासनम् I

13.Ashtadhyayi contains 4000 sutras.

अष्टाध्ायी इवत ग्रन्थे चतुः सहस्र सूत्रावण सस्मि I

14.Jackson Pandit is the author of Philology.

फ़तलालजी इवत ग्रन्थस्य कतात जाक्सन् पस्मण्डतः I

15.Patanjali is the author of Mahabhashyam.

महाभाष्यम् इवत ग्रन्थस्य कतात पतञ्जवलः I

2.Koutilya / Chanakya

1. Koutiya is the author of Arthashastram.

कौविल्यः अथतशास्त्रस्य रचवयता I

2.Arthashastram has become very popular in the world.
अथतशास्त्रम् ववश्वसावहत्ये सुप्रवसद्ः अभवत् I
3.Other names of Koutilya – Chanakya, Vishnugupta,Vatsyayana.
.कौवतल्यस्य इतर नामावन - चाणक्यः , ववष्णुगुतः , वात्स्यायनः I

4.Mahapadmananda ruled Magadha kingdom during the period of Koutilya.

कौवतल्यस्य समये महा पद्मनन्दः मगध राज्यं पालयवति I
5. Alexander was the King of Greek. ( Yunani )

.यूनानी राजा अलक्सेन्द्रः I

6.Koutilya lost his parents when he was in childhood.

कौवतल्यस्य बाल्ये एव माता वपतरौ वदवङ्गतौ I

7.Selucas was the chief of Army of Alexander.

.अलक्सेन्द्रस्य सेनापतेः नाम सेल्यूकसः I

8. During the period of Koutilya India’s borders were extended to

Afghanistan (west direction) and Mysore ( towards south direction.)

.कौवतलस्य समये भारतस्य सीमा पविम वदवश गान्धार पयतिं , दवक्षनवदवश मवहशूर पयतिम्
आसीत् I
9. Helin is the wife of Mourya Chandragupta.

मौयतचन्द्रगुतस्य भायात याः नाम हे वलन् I

10. Koutilya belongs to B.C 300.

.कौवतल्यस्य समयः क्रीस्तोः पूवं तृतीय शताब्दः I

11. Chanakya Neeti contains 17 chapters and 340 verses.

चाणक्य नीतौ सतदश अध्ायाः , 340 श्लोकाः सस्मि I

12. Chanakya’s Arthashastram translated into all world languages.

.कौवतल्येन ववरवचत अथतशास्त्रं ववश्वस्य सवात सु भाषासु अनूवदतम् I

13. Koutilya lived in Gurukul.

.कौविल्यः गुरुकुले वनववसतः I

14. There are I8 sciences ( Branches ) are most important in Sanskrit literature.
.संस्कृत सावहत्ये अष्टादश ववद्याः सस्मि I
15. Political Science and Statecraft were described in Arthashastram.
अथतशास्त्रे राजनीवत शास्त्रम् ववशेषतया ,शासन व्यवस्था सम्यक् चवचतता I

3.Bharata Muni
1. Natyashastra is written by Sage Bharatamuni.
.नाट्य शास्त्रम् भरतमुवनना ववरवचतम् I
2. Sage Bharatamuni belongs to B.C 1000 – 500.
भरतमुनेः समयः क्रीस्तु पूवं 1000 – 500 I
3. Naatyashastra it contains 36 chapters.
नाट्यशास्त्रे 36 अध्ायाः सस्मि I
4 .Natyashastra consists 6000 verses.
नाट्य शास्त्रे 6000 श्लोकाः सस्मि I
5. Natyashastra has described Dance,Music,Play etc.
नाट्यशास्त्रे नृत्यम् ,सङ्गीतं ,नािकम् इत्यादयः ववणतताः I
6. In Natyashastra mainly eleven topics were described.
 नाट्यशास्त्रे प्रधानतया एकादश ववषयाः ववणतताः I
7. Kavyaprakasham and Prataparudra yashobhushanam were composed based
on Natyashastra.
.नाट्यशास्त्रमाधारे ण काव्यप्रकाशम् , प्रतापरुद्र यशोभूषणम् रवचतविः I
8. Abhinavagupta has written Abhinava Bharati commentary on Natyashastra.
.अवभनव भारती व्याख्यानम् अवभनवगुतेन रवचतम् I
9. Sage Bharatamuni lived in Kashmir.
.भरतः काश्मीरे वनववसतः I
10. Sage Bharata is the Father of Indian Theatrical Arts.
भारत नाट्यशास्त्र वपतामहा भरतमुवनः I
1. उपमािङ्कारोः

उपमा यत्र सादृश्यिक्ष्मीरुल्लसनत द्वयोोः ।

हंसीव कृष्ण ते कीनतिोः स्वगिङ्गामवगाहते ॥
यत्र =where, ियोः = between the two - Upameya and Upamana, सादृश्यलक्ष्मीः = the
beauty of similarity उल्लसवत shines, उपमा there is Upama, कृष्ण = Oh, Krishna ! ते
your, कीवतत: fame, हं सी+इव like a female swan, स्वगतङ्गाम् = in the celestial Ganges,
अवगाहते = dipping.).
Definition: उपमा यत्र सादृश्यलक्ष्मीरुल्लसवत ियोः । It is Upama if there shines the
beauty of similarity between the subject and standard of comparison.
Illustration : हं सीव कृष्ण ते कीवततः स्वगतङ्गामवगाहते।
Oh Krishna! your fame, like a female swan is bathing in the celestial
Ganges.
Explanation: In the above example the fame of Krishna is the subject of
comparison Upameya. The female swan is the standard of comparison Upamana.
The common quality (sadharana dharma) between these two is dipping in the
celestial Ganges. The word of comparison (Upamavachaka) Here by comparing
the fame with the swan in the celestial waters the poet conveys the idea that the
fame has spread to the heaven. And fame is white as swan. As the word used (af)
for fame is feminine the poet compared it with the female swan (it).

2. अिन्वयािङ्कारोः
 उपमािोपमेयत्वं यकस्यव विुिोः ।।
इन्दु ररन्दु ररव श्रीमानदत्यादौ तदिन्वय: ॥
यत्र - where, एकस्य - to one, वस्तुनः एवं = object only: उपमान + उपमेयत्वम् if the
nature of Upamana and Upameya, इनदु ः = the Moon इनदु ः इव like the moon, श्रीमान्
- lustrous, इवत + आदौ in examples such as these, तत् =that is, अनन्वयः = the figure
of speech Ananvaya.

Definition : उपमानोपमेयत्वं यत्रकस्यतव वस्तुनः ।

Where the characteristics of the Upamana and the Upameya are present in one
and the same object, the figure of speech is Ananvaya.

Illustration : इनदु ररनदु ररव श्रीमान् ।

The moon is lustrous like the moon.
Explanation: If an object is compared to itself, then the figure of speech
Ananvaya arises. Here the Moon is compared to itself. That is both the Upamana
and Upameya are the moon only. Hence this is a case of Ananvaya.
Another example:
गगिं गगिाकार सागरोः सागरोपमोः । रामरावणयोयुिद्धं रामरावणयोररव ॥
The sky is like the sky. The ocean is like the ocean. The battle between Rama and
Ravana is like the battle between Rama and Ravana. In this example as there is
no comparison for the sky in expanse. for the ocean in depth and for the battle
between Rama and Ravana in wonderfulness, they are compared to themselves
only.
दीपकािङ्कारोः
प्रिुताप्रिुतािां ि तुल्यत्वे दीपकं मतम् ।

मेधां बुधाोः सुधानमन्दु नबिभनति वसुधां भवाि् ॥

प्रस्तुत + अप्रस्तुतानाम् = of the relevant and non-relevant, तुल्यत्वे = imparity, oneness,
दीपकम् = figure Dipaka, मतम् = is taken, बुधा:= the wise, मेधाम् = intellect, इनदु ः =
the Moon, सुधाम्= nectar, भवान् = you, वसुधाम् = the earth, वबभतवतत = hold.
Definition: Parity of relevant and non-relevant objects mentioned together
constitutes Dipaka.

Example: मेधां बुधाोः सुधानमन्दु नबिभनति वसुधां भवाि् ॥

A wise man holds high intellect, the Moon nectar and yourself the earth. Here
the common attribute is वबभतवतत which applies to the relevant and also to the
non-relevant wise man and the Moon.
Note: Dipaka is so called, because the common attribute predi-cated with
reference to the Upameya applies casually to the Upamana also, in the same way
as a lamp lit for the house lights the street as well.

अप्रिुतप्रशंसािङ्कारोः
अप्रिुतप्रशंसा स्यात् सा यत्र प्रिुताश्रया ।

एक: कृती शकुन्तेषु योऽन्ं शक्रान्न यािते ॥

यत्र = Where, अप्रस्तुतप्रशंसा = the description of the non contextual object,
प्रस्तुताश्रया = depends on the contextual, सा= that, अप्रस्तुतप्रशंसा स्यात् = is
Aprastutaprasamsa. शकुिेषु = among the birds, एक: = only the Chataka, कृती = is
the meritorious, := who, शक्रात् = other than Indra, अन्यम् = any one, न याचते =
does not solicit.

Definition : अप्रस्तुतप्रशंसा स्यात् सा यत्र प्रस्तुताश्रय।

Where the description of the non-contextual object depends on the contextual,
there the alankara called Aprastuta exists.

Example: एकः कृती शकुिेषु योऽन्यं शक्रानू याचते।

Among the birds only the chataka is meritorious which does not solicit anyone
other than Indra.

Explanation: In this example the description of the chataka is non-contextual,

the context being the description of the supplicant who solicits only the best, but
not every chataka shares the preference , the poet describes the chataka and
suggests the context.
1] अरानतवगोन्मर्िेि नवश्रुतं नवधातुमत्यन्तनविीतमप्यमुम् ।
कदानिदर्ोल्लनसतेि भूपनतस्स वाङ्मयेिवमुपानदशत्सुतम् ॥

पररियोः :- एतत् श्लोकं "मधुरोपदे शः " इवत पाठ्भागे अस्मस्त । इदं पाठम् "गङ्गादे व्या” ववरवचत
"मधुराववजयकाव्यस्य' तृतीयसगात त् स्वीकृतः । एषा मधुराववजयकाव्यं नवसगात त्मकं प्रवणनाय |
पररियोः :- This poem is taken from the lesson "मधुरोपदे श:". This lesson is an extract
from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There are nine
acts in the book Madhura Vijaya Kavya.
पदनवभागोः :- अरावतवगत + उन्मथनेन, ववश्रृंत, ववधातुम्, अत्यिववनीतम्, अवप + अमुम् । कदावचत्
+ अथत + उल्लवसतेन, भूपवतः , सः , वाङ्मयेन, एवम्, उपवदशत्, सुतम् ॥

अन्वयम् : अरावतवगत उन्मथनेन ववश्रुतं अवप अमुं सुतं अत्यिववनीतम् ववधातुम् कदावचत्

अथत+उल्लवसतेन वाड् मयेन स भूपवतः एवं उपवदशत्

प्रनतपदार्ि: :

अरावतवगत = enemies
उन्मथनेन = by defeating

ववश्रुतं अवप = became famous

अमुं सुतं = his son Veerakamparaya
अत्यिववनीतम् = to strengthen his qualities

ववधातुम् = develop
कदावचत् = once
अथत+उल्लवसतेन = with high souled

वाड् मयेन = words

स भूपवतः = that Bukkamaharja

एवं = proceeds

उपवदशत् = to preach his son.

भावं : The prince Veerakamparaya became famous by defeating enemies in the

wars. By nature Veerakamparaya was a soft minded and obedient. Eventhough to
strengthen his qualities once the king Bukkaraya proceeds to preach his son
Veerakamparaya with high-souled words.

1. नधयोः प्रकाशादु पदे शसंभृतात्तमो नह तारूण्यनवजृखितं जिाोः ।

समुखितुं तात भवखन्त पाररतािदे तदाकणिनयतुं त्वमहिनस ॥
पररियोः :- This poem is taken from the lesson "मधुरोपदे श:". This lesson is an extract
from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There are nine
acts in the book Madhura Vijaya Kavya .
पदनवभागोः :- वधयः , प्रकाशात् + उपदे श, संभृतात् , तमः , वह, तारूण्ववजृस्मम्भतं जनाः । • समुस्मितुं
तात, भवस्मि पाररताः तत् एतत् + आकणतवयतुं त्वम् अहत वस ||

अन्वयम् - तात जनाः उपदे शसम्भृतात् वघयः प्रकाशात् तारुण्ववजृस्मम्भतं तमः समुस्मितुं

पाररता: भवस्मि वह तत् एतत् आकणतवयतुं त्वम् अहत वस

प्रनतपदार्िोः :

तात = My son!

जनाः = humans
उपदे शसम्भृतात् =of intelligence

वघयः प्रकाशात् = with message

तारुण्ववजृस्मम्भतं = effected by youthhood
तमः = darkness (ignorance)

समुस्मितुं = to understand
पाररता: = capable
भवस्मि वह = will become.

तत् = Hence

एतत् = this message

आकणतवयतुं = to listen

त्वम् = you

अहत वस = are deserved.

भावं :My son, humans often have the ability to overcome the ignorance that
comes with youth through the wisdom imparted by their elders. Therefore, you
should listen to this message.
3. गुरूपदे शोः नकि कथ्यते बुधोः अककिशं नकिि रत्नकुण्डिम् |

अमेिकं िूतिमञ्जिं सताम् अजातगात्रक्षयमद् भुतं तपोः ॥

पररियोः - This poem is taken from the lesson "मधुरोपदे श:". This lesson is an extract
from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There are nine
acts in the book Madhura Vijaya Kavya
पदनवभागोः :- गुरू + उपदे शः , वकल, कथ्यते बुधतः + अककतशं, वकञ्चन, रत्नकुण्डलम्

अमेचक, नूतन, अ नं, सताम् अजातगात्रयम्, अद् भुतं तपः ॥

अन्वयम् - पुत्र गुरू + उपदे शः सताम् अककतशं वकञ्चन रत्नकुण्डलम् अमेचक नूतनं

अ नं अजातगात्रक्षयम् अद् भुत तपः बुधतः कथ्यते वकल

प्रनतपदार्िोः :
पुत्र = Oh son!
गुरू + उपदे शः = the message of preceptor

सताम् = to wise people

अककतशं = not hard on the ear

वकञ्चन = a sort of
रत्नकुण्डलम् = soft diamond ear ring
अमेचक = without black in colour
नूतनं = new

अ नं = like bite

अजातगात्रक्षयम् = without any physical strain

अद् भुत = wonderful

तपः = called penance

बुधतः = by scholars

कथ्यते वकल = that being said.

भावोः :- Son! the scholars says that the message of preceptor is not hard on the
ear. It is a sort of soft diamond ear ring, it's like a new bite to the eyes which is
without black in colour and its called as wonderful penance without any physical
strain.

4. मुहोः प्रसपिन्मदमीनितेश्रणाोः क्षणानधरोहद्रजसो मिीमसाोः ।

गजा इव ििनिरूद्धिेतसोः खिाोः ि गृह्णखन्त नियन्तृिोनदतम् ||

पररिय: पररियोः - This poem is taken from the lesson "मधुरोपदे श:". This lesson is an
extract from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There
are nine acts in the book Madhura Vijaya Kavya
पदनवभागोः :- मुहु, प्रसपतत मदमीवलत ईक्षणा क्षण अवधरोहत रजसः , मलीमसाः ।

गजाः इव स्तम्भवनरुद्चेतसः , खला न गृह्णस्मि वनयिृयोवदतम् ॥

अन्वयम् – मुहुः प्रसपतत् मद मीवलत ईक्षणाः क्षण+ अवधरोहत् रजसः मलीमसाः गजाः
इव स्तम्भवनरुद्चेतसः खला वनयिृचोवदतम् नगृह्णस्मि ||
प्रनतपदार्िोः :
मुहुः =repeatedly
प्रसपतत् = moving forward

मद = with arrogance

मीवलत ईक्षणाः =have closed eyed

क्षण+ अवधरोहत् = rising at the moment

रजसः = with dust

मलीमसाः = dirty
गजाः इव = like elephants

स्तम्भवनरुद्चेतसः = unconscious minded

खला = evil men

वनयिृचोवदतम् = the message of the elders

नगृह्णस्मि = will not be accepted.

भावोः "Oh, my child! Just as arrogant elephants, with their eyes closed and covered
in rising dust, are driven forward, similarly, people with closed minds, like those
who are unaware, also won't accept the wisdom of their elders."
5. मदान्धकारो नह महानिशीनर्िी प्रबोधिन्द्रप्रनतरोधकानिका ।

मिोजमतनद्वपवजयखन्तका शरीररणां शश्वदिािी दशा ।।

पररिय: This poem is taken from the lesson "मधुरोपदे श:". This lesson is an extract
from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There are nine
acts in the book Madhura Vijaya Kavya
पदनवभागोः : द अन्धकारः वह महावनशीवथनी प्रबोधचन्द्र प्रवतरोधकावलका। मनोज मतविप,
वतजयस्मिका शरीराणा, शाम्यत, अतस्मद्नी, दशा ।।
अन्वयम् - शरीराणा शाश्वत् अलवहनी दशा मद अन्धकारः वह प्रबोधचन्द्र प्रवतरोधकावलका

महावनशीवथनी च मनोज मत्तविप वतजयस्मिका

प्रनतपदार्ि:
शरीराणा = to humans

शाश्वत् = forever
अलवहनी = inevitable
दशा = effective stage

मद अन्धकारः = prideful youth

वह = absolutely
प्रबोधचन्द्र = to the rising moon

प्रवतरोधकावलका = when the eclipse occurs

महावनशीवथनी = it's like a dark night

च = and

मनोज = by cupid feelings

मत्तविप = intoxicated elephant

वतजयस्मिका = marked flag.

भावोः - My child, prideful youth is an inevitably influential stage for humans forever.
It's similar to a dark night during a lunar eclipse and resembles an intoxicated
elephant carrying the flag of Cupid's emotions.
6. भवत्यहङ्करमहीरुहाङ्करे दयापयश्शोषणदारुणोष्मनण ।

तमोः प्रदोषे तरुनणनि कस्य वा समअसं पश्यनत दृनष्टरअसा ॥

पररियोः - This poem is taken from the lesson "मधुरोपदे श:". This lesson is an extract
from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There are nine
acts in the book Madhura Vijaya Kavya
पदनवभागोः :- भववत + अहङ्कार, महीरुहाङ्ग्कुरे , दयापयः , शोषण, दारूण + ऊष्मवण ।

तपः , प्रदोषे, तरुवणवि, कस्य, वा, समञ्जसं, पश्यवत, दृवष्ट. + अञ्जसा ||

अन्वयम् – दयापयः शोषण दारूण + ऊष्मवण अहङ्कारः महीरुहाङ्ग्कुरे भववत तमः

प्रदोषे तरुवणवि कस्य दृवष्टः असासमञ्जसं पश्यवत वा |

प्रनतपदार्िोः :
दयापयः = water of mercy
शोषण =make it dry

दारूण + ऊष्मवण = in the scorching heat

अहङ्कारः =called arrogant

महीरुहाङ्ग्कुरे भववत = while the tree is sprouting,

तमः = ignorance
प्रदोषे = mane of contaminants spread
तरुवणस्मि = in adolescence

कस्य = whose

दृवष्टः = sight

अञ्जसा = as appropriate
पश्यवत वा = worthy of it

समञ्जसं = can see?

भाव: :- My child, during adolescence, one's vision is worth treasuring, for it's a
time when the tree of ignorance called the 'mane of contaminants' grows. This
stage can be perilous, as it is the primary source of all imperfections. Therefore,
humans should be cautious as arrogance sprouts in the scorching heat, and they
must nurture it with the water of mercy.

7. युवािमज्ञातियागमक्रमं स्वतन्त्रमश्वयिमदोद्धतं िृपम् I

नवपत्क्षणेि व्यसिािुबन्धजा नक्षणोनत िन्द्रं क्षणादे व तामसी ॥

पररियोः - This poem is taken from the lesson "मधुरोपदे श:". This lesson is an extract
from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There are nine
acts in the book Madhura Vijaya Kavya
पदनवभागोः :- युवानम्, अज्ञात, नय + आगमक्रमं स्वतन्त्म्, ऐश्वयतमद + उद्तं, नृपम् ।

ववपत्, क्षणेन, व्यसन + अनुबन्धजा, वक्षणोवत, चन्द्रं, क्षणात् + एव, तामसी ॥

अन्वयम् – युवानम् नय + आगमक्रमं अज्ञात स्वतन्त्म् ऐश्वयतमद उद्तं नृपम् च व्यसन +

अनुबन्धजा ववपत् तामसी चन्द्रं क्षणेन क्षणात् + एव वक्षणोवत ॥
प्रनतपदार्िोः :
युवानम् = young man
नय + आगमक्रमं =customs, traditions

अज्ञात = unknown

स्वतन्त्म् = independent

ऐश्वयतमद = by pride of wealth

उद्तं = proud
नृपम् = the king
च =and

व्यसन + अनुबन्धजा = arose by addiction

ववपत् = danger (him)

तामसी = dark night

चन्द्रं =the moon

क्षणेन = destroyed within a second

क्षणात् + एव = within a second
वक्षणोवत = will destroy.
भाव: :- - My son, if a young king, unfamiliar with customs and traditions, is
independent, prideful due to his wealth, and faces the danger of addiction, it can
destroy him in an instant, much like how a dark night can destroy the moon within
a minute."

8. अशेषदोशाङ्करकुअभूमयो मदान्धिेतोमृगबन्धवागुराोः ।

कर्ं ि नवश्वासपदं मिीनषणां मिोजमायाभि शखिकाोः खियोः ||

पररियोः - This poem is taken from the lesson "मधुरोपदे श:". This lesson is an extract
from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There are nine
acts in the book Madhura Vijaya Kavya

पदनवभागोः :- अशेष, दोष + अङ्गकुर, कुञ्जभूमयः , मद + अन्धचेतः , मृगबन्धवागुराः ।

कथं, नु, ववश्वासपदं , मनीवषणां , मनोज, माया, भि, शस्मस्त्रका, स्मस्त्रयः ।।
अन्वयम् : अशेष दोष + अङ्ग्कुर कुअभूमयः अन्धचेतः मायाभि मनीवषणां मद

मृगबन्ध वागुराः मनोज शस्मस्त्रकाः स्मस्त्रयः कथं ववश्वासपदं नु

प्रनतपदार्िोः :
अशेष =all kind of

दोष + अङ्ग्कुर =to the birth of defects

कुञ्जभूमयः = source,

मद = by pride
अन्धचेतः = called blind mind
मृगबन्ध =capture the beast

वागुराः = net,

मनोज = of cupid

मायाभि = magical soldiers

शस्मस्त्रकाः = armed

स्मस्त्रयः = women
कथं = in any case
मनीवषणां = for the wise
ववश्वासपदं नु = are they trust worthy?

भाव: My son! women are the source of the birth of all kind of blemishes. They
will capture the beast which is called blind mind by pride and they are the armed
(weapons) of magical soldiers of cupid. So in any case how can the wise trust
women? (It means the king who is addicted to women, he may loose wealth-
fame-also kingdom).

9. फिोत्तरा भूनमरित्ययं बिं महाहिरताभरणं ि सम्पदोः ।

नकमन्दात्मा ि कित्रपुत्रकोः परार्िमेव ध्रुवमक्षदे नविोः II

पररियोः - This poem is taken from the lesson "मधुरोपदे श:". This lesson is an extract
from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There are nine
acts in the book Madhura Vijaya Kavya

पदनवभागोः :- फल + उत्तरा, भूवमः + अनत्ययं बलं, महाहत , रत्नाभरणं, च, सम्पदः ,वकम् अन्यत्
आत्मा च कलत्रपुत्रकतः पराथतम् एवं ध्रुवम्, अक्षदे ववनः ।।
अन्वयम् – अक्षदे ववनः फल + उत्तरा भूवमः अनत्ययं बलं महाहत रत्नाभरणं सम्पदः वकमन्यत्
आत्मा कलपुत्रकतः च पराथतम् एव ध्रुवम्

प्रनतपदार्िोः :

अक्षदे ववनः = of gambler

फल + उत्तरा = crops fruit

भूवमः = land

अनत्ययं =indestructible (consistent)

बलं = strength
महाहत = invaluable

रत्नाभरणं = with gemstone armaments

सम्पदः = wealth
वकमन्यत् आत्मा = why about other things?

आत्मा =himself
कलपुत्रकतः च = wife children too

पराथतम् एव = for the sake of others.

ध्रुवम् = it's a certainty.

भावोः - My son, scholars assert that gambling is a huge addiction. It can devour
the gambler's crops, fruits, land, and even his unceasing strength. His precious
wealth and gemstone ornaments, not to mention other possessions, all may be
lost for the sake of others, and this is a certainty.

10. नबिा फिं जीनवतसंशयप्रदां नविोदबुद्धया मृगयां भजेत कोः ।

प्रमाद्यतां पानर्िवगन्धहररतिानमयं नह वारी कनर्ता नविक्षणोः ॥

पररियोः - This poem is taken from the lesson "मधुरोपदे श:". This lesson is an extract
from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There are nine
acts in the book Madhura Vijaya Kavya
पदनवभागोः - ववना, फलं जीववतसंशयप्रदा, ववनोदबुद्या मृगयां भजेत, कः प्रमाद्यतां
पावथतवगन्धहस्मस्तनाम्, इयं वह वारी, कववता, वचक्षणतः
प्रनतपदार्िोः :
ववना फलं = (without purpose (benefit))
ववनोदबुद्या = with the idea of having fun get ahead

कः = who (the king)

जीववतसंशयप्रदा = cause danger to die

मृगय = hunting

भजेत = will do?

पावथतवगन्धहस्मस्तनाम् = to the appraised elephants called kings
प्रमाद्यातां = danger lurking

इयं =this hunt is

वारी =called bondage

ववचक्षणतः = by scholars

कववता वह = that being said.

भावोः - : My son, who would pursue the sport of hunting animals for mere
amusement, without any practical purpose? The scholars says that this hunting is
bondage which is danger lurking to the appraised elephants called kings.
1]मधुरोपदे श पािसारांशं निखत ?

कववपररचयः This lesson मधुरोपदे श: was taken from मधुराववजय Kavya which was
written by Ganga devi. She was a princess of Warangal. She wrote kavyas in
Sanskrit literature. She became a scholar by learning all sastras from Viswanatha
who was in the court of Prataparudra and from Agastya Pandit.

According to history she was a brave and wise lady. As poet she served in the
royal court, she entered the battle field with her husband and inspired the woman
warriors. She had many talents.

She wrote मधुराववजय with the description of her husbands bravery as a king. She
wrote the message of Bukkaraya to kamparaya before his crowning ceremony.
He preaches the rules of administration in pleasant words which are like honey
He suggested him to take care of the country.

Harihararaya the king of Vijayanagara Empire wanted to perform the coronation

ceremony of RR In that time Bukkaraya who is the father of Veerakamparaya gave
a mes sage to him, about the ruling of the country in a sweet manner. For that
reason, this lesson was named as मधुरोपदे शः !
By nature Veerakamparaya was a soft nature and obedi ent person. To strengthen
his qualities Bukkaraya proceeds to preach his son.

Oh! my dear son Lord ship by birth, fresh youth, incompa rable beauty and super
human strength all are a great multi tude of ills. Develop self control with the help
of गुरूपदे शः !

The message of the master is just like the diamond ear rings which don't give any
pain to the ears. गुरूपदे शः वकल कथ्यते बुधतः रककतशं वकचन रत्नकुण्डलम् ।
A king can conquer his enemies by getting the preaching of his master. Penance
will cause of physical strain. But taking training from a teacher is great worship
without any strain. You will be purified by the waters of teaching. "सतामजातगात्र
क्षयमतं तपः "
Generally, in early youth, the intellect gets pollute, even though it has
been'cleansed with the waters of scriptures, The elephants strength never cores
the pokes of a mahoot Just as the youth follow the wrong tracks. Their knowledge
covered with the darkness. This is the dangerous stage of youth hood. This is the
cause of wickedness.
The king has to leave all the bad habits like gambling, drinking, hunting and the
company of ladies. So, you should be stable minded and rule the empire as a
great king of proven valour.

The kings get ensnared (captured) by an ill-behaved ladies and they will become
helpless. Moreover, they forget their origins in the pride of wealth to enjoy the
different sensual pleasures. Indiscipline wealth turns a person into a bad one.
"गुणलुब्ाः स्वयमेव सम्पदः |

Therefore, in this duty of ruling the empire which is terrible, the preaching of the
teacher should sharpen you to get the great ability for ruling. भवत् गुणतलतभते लक्ष्मी
स्मस्थरता मनारतम् ॥

The king should please the people in his empire by giving punishment to the
criminals only. He should show his mercy on the needed. The king will lose his
goodwill by hash punishments. The quality of mercy is a gentle rain from the
heaven. "Don't destroy your prosperity, you should protect your wealth also."
Finally, he said to know the difference between the good and bad with your pure
mind and rule the empire with all my blessings.

2] केिोपनिषनद वनणितािुसारं "ब्रह्मशखक्तगिरीयसी" इनत पाठ्यंशस्य सारांश निखत।

INTRODUCTION :- The lesson "ब्रह्मशस्मिगतरीयसी' is an extract from the third part
of the "केनोपवनषद् ”, It is the part of the book "Thalavakarabrahmana", which is
related to Samaveda. Kenopanishad divided into four parts.

The theme of this Upanishad is teaching the importance of the nature of

Brahman.
CONTEXT OF THE LESSON :- Once a fierce battle took place between the gods
and the demons. The demons became strong than the gods in the war. Having
noticed this Parameshwara, the Parabrahman bestowed powers to the gods
secretly. Then the gods got victory over the demons.

PRESENT STORY: After getting victory over the demons the gods thought that
the success was their own efforts only. Then the Brahman (Eeshwara) understood
the pride of the gods and he wanted to destroy their pride and arrogance.
Because pride will destroy humanity and dharma So he appeared them in the
guise of Yaksha. After seeing him they frightened by his terrific form. "तित षां ववजज्ञौ
तेभ्यो प्रादु ः बभूव

Later the gods wanted to know who he was? By that curiosity the gods
approached Agni deva and requested him "let you know who the terrible spirit
is?.Then Agni deva accepted it and he went to the place of Yaksha. At the moment
Yaksha asked Agni "who are you?"

TESTING THE POWER OF AGNI AND VAAYU :-On hearing it, Agni replied "I am
the great Agnideva. I also called as Jathavoda". Then Yaksha asked him "ohl what
power do you possess of such great fame?"."अहमिीवत अब्रवीत् जातवेदा वा
अहमिीवत "

Agni said to Yaksha "ohl am very powerful. can burn down everything on the
earth". Then Yaksha put a straw before him and said "burn this". At the moment
Agni tried to burn it with his mighty power but he couldn't burn the straw. Then
Agni returned with disappointment from here and told the gods that he failed in
finding out who he was (yaksha). Later the gods approched Vayudeva and
requested him "oh Vayudeva! let you know who the terrible spirit is?".
"ववजानीवह वकमेतत्क्षवमवत तथेवत"

Then Vayudeva accepted it and went to the place of Yaksha. At the moment
Yaksha asked Vayu "who are you?". On hearing it, Vayu replied "oh! am the great
Vayudeva. also called as Matharishwa. Then Yaksha asked him "oh! what power
do you possess of such great fame?" Vayu said to Yaksha that he can lift up
whatever is there on the earth. Then Yaksha put a straw before of him and said
"lift it up". At the moment Vayu tried to lift it up with his mighty power but he
couldn't lift the straw. Vayu also failed in finding out who he was and returned
from there Later the gods approached Indradeva and requested him "oh Indral
let you know who the terrible spirit is?". Then Indra also accepted it and went to
the place where Yaksha was standing. Bu Yaksha was disappeared at the moment
from the place.v"अथ इन्द्रमब्रुवन्न.... ववजानीवह वकमेतत् यक्षवमवत”

PREACH OF UMADEVI TO INDRA:-Then Indra was felt ashamed and he strongly

desired to know who the terrible spirit is. Later, he went into a trance of deep
meditation towards Yaksha Having noticed the devotion of Indra on Yaksha
(Brahman), then Umadevi appeared before him Pleased Indra have approached
her and he asked Umadevi about the terrible spirit (Yaksha Then Umadevi
preached Indra like this "oh Indra! he is (Yaksha) Para brahman. You had got th
victory over the demons due to the help and magic of the Brahman only.
Moreover, the main source of the existence of this creation is the Brahman only".
In this way Umadevi taught Indra and disappeared."सा ब्रह्मेवत उवाच ब्रह्माणो वा एतत्
ववजये"
Having heard the words of Umadevi, Indra was realised the terrible spirit was
Brahman the guise of Yaksha. And also he realised that the power of the Brahman
is more powerful in h have seen Brahman very nearly and they known first that it
was Brahman. Moreover, Indra creation. The gods Agni, Vayu and Indra became
greater than remaining gods because the greater than Agni and Vayu because he
is the first person who is known that it was Brahma through Umadevi. Hence Indra
became the ruler of heaven having attained divine knowledge about the
Brahman."पस्पशत सः एनव प्रथणो ववदाञ्चाकार ब्रह्मेवत

CONCLUSION-with example in the third part of the Kenopanishad. In this way

this lesson narrated about the importance of the Para brahma

3] Banabhatta
Introduction: Banabhatta was the court poet of Harsha vardhana who ruled
Sthaneswar during 606-646 AD. He wrote two prose kavyas namely
hrshacharita and Kadambari.
A great poet of India, Banabhatta was born around the 7th century in a village
in India. He was born in Pritikuta village, which was situated on the banks of
Hiranyavahu. This village used to exist in the district, which is now called,
Chhapra. He was born to Chitrabhanu and Rajadevi and his was a family of
vatsyayana gotra. Born in a Brahman family, he was a poor but a clever child.
Even during his childhood, he showed signs of great potential and finished his
education with much dedication and hard work. His father was a learned
Brahman and he went on to become one of the greatest poets of India. He
served at the court of King Harshavardhana of Kanauj. To know more about
Banabhatta, continue to read this insightful biography on him
PersonalLife
The life history of Banabhatta is very interesting and he went on to become a
renowned Sanskrit scholar. His father's death caused him an emotional setback
and he became a wanderer but after sometime came back to his village. Upon
his return, he received a letter from the cousin of King Harsha. King Harsha was
camping near Manitara at that time. After meeting with him, Banabhatta
became an instant favorite of King Harsha. The public library in Aurangabad,
Bihar, the real birth place of Banabhatta, still has manuscripts of Banabhatta's
work archived in it.
MajorWork
This poetic genius wrote one of the most famous and earliest novels, known as
Kadambari. It is a biographical work of Harsha and Kadambari. A very famous
Sanskrit pun about Kadambari is as follows: Kadambari Rasajnaanaam aahaaropi
na rochate. This means that while one reads the Kadambari, one becomes so
engrossed in it that even food is forgotten. It is a very famous oratory pun used
in Sanskrit.
Bana has written novels like Harsha Charita, Kadambari, Chandikasataka and
Parvatiparinaya. It is said that he died before he could finish Harsha Charita and
his son, Bhusanbhatta, finished his work. Although, there is not much that can
be critically acclaimed about Chandikasataka and Parvatiparinaya but it is said
that he used to receive many rewards and accolades from King Harsha, as an
appreciation of his work and talent.
Writing Style
After studying his major works, it is quite apparent that his grammar is
impeccable and he uses a lot of figure of speech in his work. His prose was
generally melodious and rhythmical. His peculiar style was to use longer verses,
comprising of short and crisp words. The sharpness in his writing style and his
patent use of figure of speech has inspired many a writers after his time. With
his writing in Harshacharita and Kadambri, Banabhatta pretty much proved it
that he writes in a Brahmin centric way. In his prologue to both the books, Bana
has tried to trace his Brahmin lineage and had given it a heavenly aspect, tried
to prove that Brahmins have originated directly from the gods. He used to use
clear demarcations between the Brahmins of the society and the rest of the
general public. In the realm of these intentions he ended up creating a very
strong 'other' in his novellas.
4] बाणमहाकनविा वनणितािुसारं शूद्रकवशम्पायियोोः सिाषणं नववृणुत ।

Introduction: Banabhatta was the court poet of Harsha vardhana who ruled
Sthaneswar during 606-646 AD. He wrote two prose kavyas namely Harshacharita
and Kadambari. The lesson शूद्रकवतशम्पायनयोः सम्भाषणम् from Kadambari. In this the
parrot Vaisampayana t story to king Sudraka of Vidisa. Sudraka and the Parrot:
Sudraka was the king of One day a woman brought a parrot to the king. Sh that
Vaisampayana, the parrot was a great scholar. He st all the scriptures, kavyas and
other works. She pres the parrot to the king and went away. Then the parrot ut
the words of victory to the king. The king was astonishe the parrot's clear
pronunciation of words. He asked parrot about his birth, parents and studies
wonder whether he was someone in disguise. Then Vaisampaya told his story
thus.
Vaisampayana's story: In the forests of Vindhya, there w sage Agastya's
hermitage. Nearby there was the deep lak Pampa. There was an old Salmali tree
on its western bank. number of parrot families lived in that tree. Vaisampayana
parents also lived in that tree. Vaisampayana's mother died when he was born.
His old father brought him up with affection. One day a troop of Sabaras came
for hunting. An old Sabara climbed the Salmali tree and killed all the young
parrots. He killed Vaisampayana's father also and threw him down on the ground.
But Vaisampayana, who hid under the wings of his father escaped.
He dragged himself to the lake to drink water, scolding himself for living when
his father died. There an ascetic Haritha, the son of sage Jabali picked him up
and took him to their hermitage. Jabali told about Vaisampayana's previous
birth thus:
Vaisampayana's past : Vaisampayana was the son of Sukanasa, the minister of
king Tarapida. He studied all the sciences along with the prince Chandrapida.
However, he took birth as a parrot because of some curse.

सन्दभिवाक्यानि - शूद्रकवशम्पायियो: सिाषणम्

1) कतात महाियात णाम्, आहतात क्रतूनाम्, आदशतः सवतशास्त्राणाम्
पररियोः - The present sentence is taken from the lesson
शूद्रकवतशम्पायनयो: सम्भाषणम् This lesson is an extract from the bookकादं बरी , written
बाण महाकावव ".
सन्दभिोः - ::- The poet described here the greatness of King Sudraka.

नववरणम्:- Long ago there was a great king named Sudraka. He was equal to Indra,
the king of heaven. He did many wonderful deeds in the life and the follower of
sacrifices strictly and also well talented in all scriptures. The king Sudraka
administrated a kingdom which is under the Capital City "Vidisha"
2) सवतरत्नानां चोदवधररव दे वो भाजनम् इवत ।

पररियोः - The present sentence is taken from the lesson

शूद्रकवतशम्पायनयो: सम्भाषणम् This lesson is an extract from the bookकादं बरी , written
बाण महाकावव ".

सन्दभिोः - :: A Matanga girl said to the king like this

नववरणम्: - :- One day the king Sudraka was in the court. Then a Matanga girl
(daughter of a hunter) entered into the court being carrying with a cage which is
a parrot in it and said to the king "Oh king! there is a parrot in this cage. The
name of the parrot is Vyshampayana. He is the best jewel on the earth. He knows
all shasthras, great epics and Vedas. He is well talented in all kind of arts on the
earth. All pearls and gems belong to the Ocean only just as this valuable parrot
belonges to you. So please accept this parrot".

.३.श्रुता भवस्मिरस्य ववहंगमस्य स्पष्टता वणोच्चारणे, स्वरे च मधुरता।

पररियोः :- The present sentence is taken from the lesson "शूद्रक वतशम्पायनयोः
सम्भाषणम्"This lesson is an extract from the book "कादम्बरी", written by
"बाणमहाकववः ”,

सन्दभिोः - The king Sudraka said to the Minister like this.

नववरणम्::- One day the king Sudraka was seated on the throne in the court. Then
a Matanga girl entered there and gifted a wonderful parrot named
Vyshampayana to the king. In the time the parrot recited a sloka in Arya metre
with clear human voice about the greatness of the king. Having heard it, the king
was astonished and said to the minister like this "oh! minister! you have heard
the clearness of the words and the sweetness of the voice of this parrot".
4) आस्तां तावत्सवतमेवेदम् , अपनयतु नः कुतूहलम्

पररियोः :- The present sentence is taken from the lesson "शूद्रक वतशम्पायनयोः
सम्भाषणम् This lesson is an extract from the book "कादम्बरी", written by
"बाणमहाकववः

सन्दभिोः : :- The king Sudraka said to the Parrot like this.

नववरणम्::-:- When the parrot was brought by a maiden from the inner apartment,
then the king asked the parrot whether he had eaten his favourite food in the
Queen's apartment. Then the parrot described to the king what he had eaten
there.

5. ) का ते माता ? करते वपता ? कथं वेदानामागमः ?

पररियोः :- The present sentence is taken from the lesson "शूद्रक वतशम्पायनयोः
सम्भाषणम् This lesson is an extract from the book "कादम्बरी", written by
"बाणमहाकववः

सन्दभिोः : :- The king Sudraka said to the Parrot like this.

नववरणम्. Then the parrot described to the king what he had eaten there. After
that, the king said to the parrot "oh! Leave all the other matters, please remove
my curiosity by narrating your story". that who is your Mother? Who is your
Father? How did you study the Vedas ?"

6 . वकं स जीणतशबरः भविं नापश्यत् ? यदा भवान् तत्तरुमूलमगच्छत्।

पररियोः :- The present sentence is taken from the lesson "शूद्रक वतशम्पायनयोः
सम्भाषणम्".This lesson is an extract from the book "कादम्बरी", written by
‘“बाणमहाकववः ”.

सन्दभिोः ::- The king Sudraka said to the Parrot like this.

नववरणम्::-:-:- When Vyshampayana has been narrating his story to the king
then he said like this: "oh king! on one morning a group of hunters entered into
the forest and have been started hunting. Then an old hunter among them
climbed our tree and killed my father and also threw him down on the ground.
In the moment I too fell down with my father on a heap of dried leaves and
slowly I have reached a root of the tree of crawl". Having heard it, the king
asked like this "oh! didn't the old hunter noticed you when you like this crawled
to the root of the tree?".

7. अवतकृपणाः खल्वमी प्राणाः ।

पररियोः - The present sentence is taken from the lesson "शूद्रक वतशम्पायनयोः
सम्भाषणम्".This lesson is an extract from the book "कादम्बरी", written by
‘“बाणमहाकववः ”.

सन्दभिोः :- Vyshampayana thought himself with grief.

नववरणम्::- When Vyshampayana has been narrating his story to the king, then he
said like this "Oh King! when my father was killed by the hunter then my thirst
increased with the grief on consequence of my father's death. So slowly I have
been crawling the Pampa lake to quench my thrist. In the moment I thought life
indeed is very selfish. I lived even after my father died. Desire for living would
make everyone cruel".

8 .स्मखन्नं दीनावस्थायां स्मस्थतं मां दृष्ट्वा तेन सह महामुनेराश्रमं नीतवान् ।।

पररियोः :- The present sentence is taken from the lesson "शूद्रक वतशम्पायनयोः
सम्भाषणम्”.This lesson is an extract from the book "कादम्बरी", written by
"बाणमहाकववः ”.

सन्दभिोः :- Vyshampayana said to the king Sudraka like this.

नववरणम्::- "Oh king! when my father was killed by the hunter, then my thirst
increased with the grief on consequence of my father's death. So slowly I reached
the Pampa lake to drink some water but I couldn't and was waiting there. Mean
while, Hareetha, the son of Jabali came there to take bath and he observed me in
that helpless condition and brought up me to the hermitage of the great sage
Jabali".
9) सवतमेव दे वीवभः स्वयं करतलोपनीयमानम् अमृतायते ।

पररियोः :- The present sentence is taken from the lesson "शूद्रक वतशम्पायनयोः
सम्भाषणम्”.This lesson is an extract from the book "कादम्बरी", written by
"बाणमहाकववः ”.
सन्दभिोः - Vyshampayana said to the king Sudraka like this.

नववरणम्::-:-. The a maiden presented the parrot before the king. In that moment
Sudraka question parrot. "Vyshampayana! have you eaten any food in the inner
apartment?". Then replied "yes king. I have eaten different type of tasty fruits.
Moreover, all the fut:- equivalent to ambrosia which were offered by the queens".

सन्दभिवाक्यानि - मधुरोपदे श:
1] आजातगात्रक्षयमद् भुतं तपः ।
पररियोः - This poem is taken from the lesson "मधुरोपदे श:". This lesson is an extract
from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There are nine
acts in the book Madhura Vijaya Kavya
सन्दभिोः The king Bukkaraya saying this to son Veerakamparaya
 नववरणं : The scholars says that the message of preceptor is not hard on the ear
a sort of soft diamond ear ring, it's a newly bite to the eyes which is without b in
colour and its called as wonderful penance without any physical strain.
2] खला न गृह्णस्मि वनयिृचोवदतम् |

पररियोः - This poem is taken from the lesson "मधुरोपदे श:". This lesson is an extract
from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There are nine
acts in the book Madhura Vijaya Kavya
सन्दभिोः The king Bukkaraya saying this to son Veerakamparaya

नववरणं :how were the arrogant elephants moved forward have closed eyed a they
dirty with the dust rising at the moment just as the evil people who unconscious
minded also will not accepted the message of the elders.

३] मनोजमायाभिशस्मस्त्रकाः स्मस्त्रयः ।
पररियोः - This poem is taken from the lesson "मधुरोपदे श:". This lesson is an extract
from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There are nine
acts in the book Madhura Vijaya Kavya

सन्दभिोः The king Bukkaraya saying this to son Veerakamparaya

नववरणं : Prideful youth is inevitable effective stage to the humans forever

Absolutely, it's like a dark night when the eclipse occurs to the rising moon an it's
a intoxicated elephant marked flag by cupid feelings.

4.वक्षणोवत चन्द्रं क्षणदे व तामसी |

पररियोः - This poem is taken from the lesson "मधुरोपदे श:". This lesson is an extract
from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There are nine
acts in the book Madhura Vijaya Kavya

सन्दभिोः The king Bukkaraya saying this to son Veerakamparaya

नववरणं : If a king is young man, unknown customs - traditions, independent,
proud by pride of wealth and a danger arose by addiction then it will destroy him
with a second, how dark night destroyed the moon within a minute just as.

5]वलीमुखाः पुष्पमयीवमव स्वजम्

पररियोः - This poem is taken from the lesson "मधुरोपदे श:". This lesson is an extract
from the 3rd act of the book "मधुराववजयकाव्यं", written by "गङ्गादे वी". There are nine
acts in the book Madhura Vijaya Kavya
सन्दभिोः the king Bukkaraya saying this to son Veerakamparaya

नववरणं : The men (kings), who devoid of merits obtained wealth in this birth by
the past birth sacrament are become incapable and ignorant for use it the right
way and they are being destroyed the wealth by their agility just as how monkeys
torn a garland with flowers.

History of Sanskrit literature

1. पानणनि
Panini was the author of Sanskrit grammar. He wrote Ashtadhyayi. This
Ashtadhyayi is a matchless and famous work in terms of thorough research, clear
technicality and clever composition of the amphorisms.

There are diverse opinions regarding the date of Panini. Western scholars like
Weaver, Max Muller etc. place him around 350 B.C. According to Chelvalkar Panini
lived somewhere between 600 B.C. and 700 B.C.
Panini was known as Aahika, Siloni, Dakshiputra, Salaturiya also. Hsuan Tsang
indicated that he belonged to the Gandhara country and lived in the village of
Salaturiya. Ancient seers praised him as an extraordinary genius. 'Sutrakara'
(composer of sutras) was his title.

During the time of Panini there were research institutions for the study of
grammar under the name of charanas. Studies on philology were carried out in
those Institutes. Panini critically analyzed all those studies and mentioned their
opinions In his work. Prior to Panini, the grammarians either studied the Vedic
words or the worldly words. But Panini made his aphorisms having studied both
the Vedic and Classic words completely.

Panini's Ashtadhyayi is also known by many names such as Ashtakam, Paniniyam,

Vrittisutram, Akalakavaiyakaranam, Saliturlya tantram etc. There are 3959 sutras
in his work, which has been divided into eight chapters (adhyayas). Each chapter
is further sub divided into four sections (padas).
In the first chapterof Ashtadhyayi, the first and second sections contain general
nomenclature and paribhashas. In the third section, the Atmanepada and
Parasmaipada techniques are given. The fourth pada contains sutras about the
names of the Vibhaktis.

In the second chapter, 'the aphorisms of compounds are covered in the first two
sections. In the third section, the karaka-sutras are dealt with. The luk aphorisms
are in the fourth section.

The third, fourth and fifth chapters cover the affixes, their meanings and krit
affixes. From sixth to eighth chapters sandhis are given. Thus Panini composed
Ashtadhyayi in a systematic and scientific way.

The intelligence of Panini in presenting a vast meaning in few words is really

appreciable. Thus he created the pratyaharas, anuband-has, ganapatha, names
such as ti, bha and gha, anuvritti, adhikarasutras etc.

The work of Panini facilitates the study of Sanskrit grammar. Sanskrit was a
spoken language at the time of Panini. The grammar of Panini is incomparable
regarding the study of historical aspects, language etc. That is why the work of
Panini is still studied and will be studied in future also.

2. कौनिल्योः

There are a total of eighteen sciences in Sanskrit literature. They re the four Vedas,
the six ancillaries of the Veda, Mimamsa, Nyaya, Purannam, Dharmasastra,
Ayurveda, Dhanurveda, Gandharvaveda and arthasastra. Among these
Arthasastra holds a special position. Kautilya s the most famous expounder of
Arthasastra. He was also known as hanakya. His other names were Vishnugupta
and Vatsyayana. His rthasastra is a famous text in the world litereature. Polity,
deception, administration etc. were elaborately discussed in this work.

Kautilya was endowed with qualities such as tradition, discipline, sacrifice,

austerity, valour, futuristic vision, firm resolution, scholarship etc. Maha
Padmananda was ruling Magadha when India was divided into many small
kingdoms. This king, a descendant of Bimbasara Ajatasatru, spent his time in
sensual pleasures. Kautilya was born during those times.
Around that time, the Greek king Alexander occupied the smaller kingdoms. It
was the jealousy among the smaller states that led to the victory of Alexander.
Later by the efforts of Kautilya and because of his Arthasastra, all the smaller
kingdoms of Inida were united as the undivided India. During the time of Kautilya,
the boundaries of India extended up to Gandhara (Afghanistan) in the west and
Mahisur (Mysore).

Kautilya's parents died in his childhood. He studied scriptures with discipline,

staying in gurukul. He crowned Chandragupta as the king, and made Rakshasa,
the minister of the Nandas, his minister. He never aspired to become a ruler. He
lived in hut.

3]भरतमुनि
Indian poetics helps in critically studying the world literature. Natyashastra was
the first book on Indian poetics. This work is even now considered an authority
on dance. Historians opine that Bharata lived between 1000 and 500 B.C.
According to the critics the Natyashastra was small in size in the beginning, but
later on it became a large volume with the addition of many other writings. That
is why there is no systematic arrangement in the division of the topics or
explanation. Many commentaries appeared on the Sanskrit
The Author:

Sage Bharata is the father of Indian Theatrical arts. He was born in Kashmir
between 200 and 400 B.C. Some historians place him between 1000 B.C, and 500
B.C. According to some critics he was a follower of Kashmiri Saivism.

The Natyashastra:

There are around 6000 verses and passages in the Natyashastra in 36 chapters.
Some people opine that this was not the work of single author. The Natyashastra
discusses many topics such as dance, drama music, poetics etc.Thus it can be said
to be the source of Indian poetics, music dance and theatre. The main topics
covered in the book are
They are: "Rasa (sentiments), Bhava (emotions), abhinaya (acting dharmi
(practices of performance), vritti (styles), pravritti (region styles), siddhi
(achievement), swara (notes), atodya (instrumen music), gana (singing) and ranga
(stage)."These have been explained in the Natyasastra. Bharata th proclaims:
"There is no wisdom, skill, knowledge, art, yoga or which is not there in this
dance."

Dance is an imitation of mood. But such an imitation shou be based on rasa. Rasa
is nothing but bliss. It is wisdom. experience is the main purpose of a poem or
drama. This is opinion of Bharata.

"This Natya will be the cause of bliss to all those poor beings who are afflicted by
difficulties, hardships and sorrows." Among the many commentaries on the
Natyashastra,Abhinava-gupta's Abhinav Bharati is the most famous one.

4]भारनव:
The Poet: After Kalidasa, it is Bhargavi who is greatly adored by the reader and
the critic of the Sanskrit Kavya Literature. The saying area - the depth of meaning
of Bhargavi - well establishes this.
His Life: Damodara is the other name of Bharavi. His father Narayanaswamy was
a Kausika brahmin. Dandin the famous author of the Dasakumaracharitra was the
grandson of Bharavi. Sic, The date of Bharavi is placed in the Sixth Century A.D.

According to tradition, Bharavi wanted to kill his father who he thought was
belittling him always, but realised his mistake and 0. as punishment stayed in his
in-laws house where he faced many an insult and in those trying days penned the
great epic tal Kiratarjuniya.
The Work: Kiratarjuniya is one of the five great epics of the us Sanskrit Literature.
The epic contains eighteen cantos where the aft story of the acquisition of the
pasupata by Arjuna is well described. The heroic deeds of Arjuna make the
sentiment of Veera prominent in epic. The poet's knowledge of state craft is
revealed in the first canto where the spy reports on the rule of Duryodhana to
Dharmaraja. This kavya is considered by many critics as a fine example of
Mahakavya as it has all the characteristics of Mahakavya.

But he built a great administration system. After that he continued to live in his
thatched hut, and turned his attention on gaining wisdom. For the safety and
stability of the united India, he performed the marriage of Chandra-gupta with
Helen, the daughter of Alexander's commander-in-chief Seleucus. Such a
visionary patriot Kautilya was born in the third century before Christ and authored
the Chanakyaniti and Arthasastra. There are seventeen chapters in Chanakyaniti.
They have a total of 350 verses. Invaluable suggestions for leading an ideal life
have been given there.

The Arthasastra of Kautilya has been translated into almost all the languages of
India. This was written after the coronation of Chandragupta. Its main purpose
was to teach the king on how to keep his kingdom united and stable. It is a
voluminous work. It was probably written in the third century before Christ.
Kautilya's personal experiences formed the base for the work, Polity, especially
administration is discussed in detail in the book. In the first chapter titled
'Dandanlti nirupana', the essence of Sukraniti is given. Kautilya says: "Scientific
study develops in a country well protected by weapons." He himself says:
"Arthasastra is written consolidating the teachings of the previous seers on the
acquisition and administration of a kingdom."

Kautilya, the expounder of Arthasastra lived between the 3rd and 4th centuries
B.C. He was also known as Chanakya, Vishnugupta and Vatsyayana. Unable to
accept the tyrannical ways of the Nandas, he dethroned them and crowned
Chandragupta as the king of Magadha. He made Rakshasa, the minister of the
Nandas as the minister of Chandragupta. He never aspired to rule the kingdom.
He led a simple life living in a hut. He wrote Arthasastra, a treatise on the
acquisition and protection of land. Arthasasta is considered as one of the
eighteen clenches of study.