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1. Name- Jahnavi Sanskrit E- Journal

2. Journal's Website - www.jahnavisanskritejournal.in.

3. International Standard Serial Number (ISSN) 0976-8645

4. UGC Approved Journal Number (Under University Grant Commission, Govt. India Approved List of Journals)- 41039 and applied for UGC CARE on 23/6/2019.

5. Impact Factor (JF2451)

6. Copyright (Under Copyright Act, 1957, Govt. of India)

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SUBSCRIBE OUR YOUTUBE CHANNEL अभिनवाङ्के द्विचत्वारिंशत्-त्रिश्चत्वारिंशत्-संयुक्ताङ्के भवतां समेषां मङ्गलाभिनन्दनम्। चरन् वै मधु विन्दति चरन् स्वादुमुदुम्बरम्। सूर्यस्य पश्य श्रेमाणं यो न तन्द्रयते चरन् चरैवेति॥  (Always move onwards; it is the path to get the highest goal.)  EtareyaBrahmaņ

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Inaugration- पद्मविभूषण सम्मानित तुलसीपीठाधीश्वर जगद्गुरु रामानंदाचार्य स्वामी श्रीरामभद्राचार्य जी महाराज

Place- Online through G-Meet

Date - 20th September, 2020 11:00 AM

Representative- Ms. Prateeksha Mishra.

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मुख्यसम्पादकः विद्यावाचस्पति-डा.सदानन्दझाः ।

सम्पादकः डा. बिपिन कुमार झा

सम्पादकमण्डलसदस्याः डा. मीनाक्षी, डा. सुमनके. एस्. डा. श्लेषासचिन्द्र। ।

सम्पादकसहायकाः सुश्री सुहासिनी, श्रीमोहितः, डा. वीणापाणिः,।

पुनर्वीक्षकाः- डा. शशिकान्तद्विवेदी, डा. श्यामकुमारः, डा. संजीतझा, डा. आर्याजोशी, डा. मनु बाला।

विशिष्टपुनर्वीक्षकाः प्रो. पीयूषकान्तदीक्षिताः

प्रकाशनम् सारस्वत-निकेतनम्

लोकार्पणप्रतिनिधिः Ms. Prateeksha Mishra.

तकनीकिप्रवन्धनसहायकः रित्ज़ वेब होस्टिंग, बंगलोर

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Read : आवरणपृष्ठम्

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COMPLETE ISSUE

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Read : Index/विषयानुक्रमणिका

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Read : मुख्यसम्पादकीयम् डा. सदानन्द झा

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Dr. Sadanand Jha (D. Lit.),
Editor in Chief
Jahnavi Sanskrit E Journal,
Associate Professor and Head, Department of Vyakaran,
J.N.B. Adarsh Sanskrit College (Under MHRD GoI), Lagama , Darbhanga, Bihar.

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Read : प्रकाशकीयम् .

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सम्पादकः (Editor)
Dr. Suman K.S
Dr. Bipin Kumar Jha,
Teaching Faculty, Nalanda University
An Institution of National Importance,
Established by an Act of Indian Parliament &
Supported by East Asia Summit Participating Countries, Rajgir, Nalanda, Bihar.

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Read :1 किरातार्जुनीये तद्धितप्रत्ययप्रयुक्तमर्थवैशिष्ट्यम् ( Kirātārjunīye Taddhitapratyayaprayuktamarthavaiśiṣṭyam ) Mr. Manish Kumar Jha

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ABSTRACT OF THE PAPER

Kirātārjunīyam is a famous epic written by Bhāravi which is also the first epic based on Politics. In this poetic writing, not only political theories but also its applications are described with beautiful poetic meanings which also makes this great and interesting for the readers. Bhāravi is a Rasasiddha poet and therefore different types of suffixes are used in this epic such as tiṅ, kṛt, taddhita etc. Taddhita suffix is very efficient in delivering the sentiments and this research paper deals with the beauty of Taddhitapratyaya with few examples.

REFERENCES

"• “kirātārjunīyam”,(with Ghaṇṭāpatha of Mallīnātha) Hindi commentator- śrīnivāsa śarmā, Bhāratīyavidyāprakāśana , , 2013 • “kālidāsīyā taddhitāntaramaṇīyatā”, Dr Jaykant singh sharma, Amar granth Publication, New Delhi, First First Edition,2003. • “vyākaraṇatantra kā kāvyaśāstra para prabhāva”, Dr Hariram miśra, Eastern book linkers, New Delhi,1994. • “saṃskṛta mahākāvya kī paramparā” keśavarāva musalagāṃvakara, caukhambā vidyābhavana, Varanasi , dvitīyasaṃskaraṇa,1991 • “Siddhāntakaumudī (bālabodhinītattvabodhinīsamvalitā)”, sampādakau giridharaśarmā caturvedaḥparameśvarānandaśarmā ca, Motīlālabanārasīdāsa, New Delhi,daśama saṃskaraṇa 2001. "

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Read :2 The Impact of Buddha’s Philosophy in Sanskrit Drama Bhagyashree S. Bhalwatkar

ABSTRACT OF THE PAPER

"In Today’s World Terrorism is increasing drastically to control that, PHILOSOPY OF BUDDHA can be practiced. Indian Knowledge tradition flows beyond geographical, cultural, political & religious boundaries. The paper deals with the background study of Buddhist Philosophy in the Development of Sanskrit Literature. In the ancient Indian history, the King Harshwardhan was known as the last “Samrat”. His Empires capital was ‘Sthanishwar’. He was the only last King of Vardhan Family. Basically, he was a Hindu King and a worshiper of Shaiva and Sun but later he turned into Buddhist Followers. After the Introduction of the Chinese traveler ‘Hu-Yen-Sung’ then, he started to follow ‘Mhayansampradaya’. The Change of Religion was because of his Family Problems. When his sister ‘Rajashri’ was going to end her life by falling in the ‘Cheeta’ that time the Buddhist Philosopher ‘Divakar Mitra’ preached to ‘Harshavardhan’ So, from that time he started following Buddhism. In the honor of Chinese traveler ‘Hu-Yen-Sung’ he organized the Buddhist Council in 643 AD at ‘Kanyakubj’. Duration of the Council was 23 Days and in that Council 20 Kings, 1000 Scholars of Nalanda University, 3000 Buddhist Monks, 3000 Brahmins and Jain Philosophers were present. When Harshvardhan called upon the Five-year Seminar in Prayag at that time, he donated all his Wealth and completely became the follower of Buddhism. ‘Harshwardhan’ was a Sanskrit Scholar as he wrote three Plays ‘Priyadarshika’ & ‘Ratnavali’ and one Drama named ‘Nagananda’. In Drama ‘Nagananda’ the Principle of Buddhism is reflected. The Buddha’s Principles like Kindness, Non-Violence, Sacrifice of Soul, etc. This Paper is intended to present a descriptive analysis of the concept of Buddhist Philosophy as depicted in Buddhist Literature. KEY WORDS: Buddhas, Philosophy, Sanskrit Literature, Kings, Non Violence. "

REFERENCES

1. Naganand, Shri Harsha – Edited by – Dr. Jagadisha Chandra MishraChowkhamba Publication, Varanasi, 1988 2. Naganand and prabhodhachandrodaya –Shriharsha and ShriKrishna Mishra, Ed. Dr. Anjali Parvate, Prasad Publication, Pune 3. Ratnavali – Shri Harsha, Ed. D.M.Hatwalane and M.M.Kelkar 4. Mrucchakatikam – Shudrak, Ed. Dr.Jagadish Chandra Mishra, ChowkhambaSurabharati Publication, Varanasi,1913 5. Priyadarshika – Shri Harsh,Chowkhamba Publication, Varanasi 6. Mrucchakatikam- Shudrak,ED.M.R.Kale, Motilal banarasi das delhi1988 7. Mrucchakatikam and Charudatta – Shudraka and Bhasa, Ed.prof.RamShevalkar, Prasad Publication, Pune, Shake 1921 8. Buddha dharma and Philosophy – Dr. Sindhu Dange, Continental Publication, Pune, 2016 9. Bharatiya dharma vaTatvajnana – prof. S.B varnekar, Maharasthravidyapeethgranthnirmitimandal, pune 30, 1975 10. A History of Indian Literature – part 1- M.winterniz, Kolkatta, 1959 11. BharatiyaTatvajnana – Shrinivas Dixit Phadke Publication, Kolhapur, 2002 12. A Manual of Buddhism in its modern Developments – R.H.Hardy, Varanasi,1967 13. A History of Indian Literature volume 2 – M.winterniz, Kolkatta, 1933 14. Bodhi Satvadoctrine in Sanskrit literature – Dr.Hardayal, London, 1932 15. History of Dharmashastra – Dr. P.V kane, Volume 2, part 2, pune, 1941 16. History of Dharmashastra – Dr. P.V kane, Volume 5, part 2, pune, 1962 17. History of Indian Philosophy – R.D. Ranade and M.K. Belvalkar, pune, 1927 18. Dhammapadam – Gautam Buddha, Edited by – Vinoba Bhave, Publication – Paramdham Publications, Pavanar(Wardha), 2014 19. AbhijatSaskritSahityachaItihas – Dr. Manjusha Gokhale, Dr. Gauri Mahulikar, Dr. Uma Vaidya, Publication – Rutayan Trust, Mumbai, 2004


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Read :3 महाराजभोजकृत सरस्वतीकण्ठाभरण में अलङ्कार विमर्श (mahārājabhojakṛta sarasvatīkaṇṭhābharaṇa meṃ alaṅkāra vimarśa) Kripashankar Sharma.

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ABSTRACT OF THE PAPER

The research paper presented has focused on figure of speech in Saraswati Kantabharan. In this paper the essence of literature has been briefly discussed. Subsequently metaphor has been considered in the light of the Sarasvatikanabharana. The text Sarasvatikanabharana has been written by the greak King.

REFERENCES

1. kāvyaprakāśa:- caukhambhāvidyābhavana, Varanasi 2017 2. sāhityadarpaṇa:- caukhambā surabhāratī prakāśana, Varanasi 2013 3. sarasvatīkaṇṭhābharaṇa :- nirṇya sāgaramudraṇālaya, Mumbai, ī. san 1934 4. kāvyaśāstra kā itihāsa , bhāratīya vidyābhavana Delhi 5. saṃskṛtasāhitya kā itihāsa , vācaspati gairolā ,caukhambā vidyābhavana, Varanasi


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Read :4 अग्निपुराणे भूतविद्यायाः विमर्शः (Agnipurāṇe bhūtavidyāyāḥ vimarśaḥ)- Nandini Das.

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ABSTRACT OF THE PAPER

Vedas are the most sacred text seems to have permeated with culture and civilization in Indian subcontinent. They felicitously deal with the various aspects of knowledge e.g. Sāhitya, Grammar, Āyurveda, Philosophy and so on. More than hundred Purāṇas existing in Hindu literature. Among them the eighteen can be considered as Mahāpurāṇa. Agni-Purāṇa has taken a prominent position among the eighteen Mahāpurāṇas to interpret the Āyurveda lore. When we talk about health there Āyurveda has come first. Āyurveda stands for the science of life. The first and oldest medical and health science renders preventive and curative sciences. Consisting with eight different branches where bhūtavidyā is a prominent branch indeed. Bhūtavidyā aptly deals with mind (manas) and describes various concepts of mind like mental health, mental illness, remedies, cause of mental diseases, mind developing process, anxiety, way to quell the grahas, epilepsy, Psychic disorders etc. Manas is a principal ethos of human health considerably mental health. The mind (manas) comprises a number of mental health thoughts; which are very significant to and possessive in ancient Ayurveda system. In Agni-Purāṇa probably two or three chapters define bhūtavidyā being related with psychotherapy and remedies. The text put the definition of manas precisely, as well as defines the resemblance between manas and pañcabhūta. Subsequently the theory of pañcakarma, mantracikitsā and many medicinal plant’s name about healing put together. Henceforth, I will elaborate the bhūtavidyā conception, numbers of mental illness, remedies herewith and how it having in used in modern era hitherto unexplained

REFERENCES

Agnipurāṇam‌. (anuvādaka) tāriṇīśa jhā. ghanaśyāma tripāṭhī. prayāga: hindī sāhitya sammelana, 1998. Agnimahāpurāṇam‌. (anu. evaṃ sampādaka) surakānta jhā. Varanasi : caukhambā amarabhāratī prakāśana. Caudhurī, ravīndracandra.abhinava manoroga vijñāna. Varanasi: caukhambhā oriyanṭāliyā, 2014. Pāṭhaka, bālakṛṣṇa. mānasaroga vijñāna. Delhi :caukhambā saṃskṛta pratiṣṭhāna,. Dvivedī, bī.ke.. dvivedī, lakṣmīdhara(sampādaka).āyurvedīya bhūtavidyā vivecana. Varanasi: caukhambā kṛṣṇadāsa akādamī, 2009. vidyālaṃkāra, atrideva. āyurveda kā bṛhata itihāsa. lakhanaū : uttara pradeśa hindī saṃsthāna, 1991. Upādhyāya, baladeva. saṃskṛta vāṅmaya kā bṛhada itihāsa (āyurveda saptadaśakhaṇḍa). lakhanaū : uttara pradeśa saṃskṛta saṃsthāna, 2006. Upādhyāya, baladeva. saṃskṛta vāṅmaya kā bṛhada itihāsa (purāṇa trayodaśakhaṇḍa). lakhanaū : uttara pradeśa saṃskṛta saṃsthāna, 2006. upādhyāya, govindaprasāda. āyurvedīya mānasaroga cikitsā. Varanasi: caukhambā surabhāratī prakāśana, 2009. Siṃha, rāmaharṣa. āyurvedīya mānasa vijñāna. Varanasi: caukhambā amarabhāratī prakāśana, 1986.


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Read : 5 विष्णुपुराण में अद्वैत का प्रतिपादन (Viṣṇupurāṇa meṃ advaita kā pratipādana)- Parth Karmakar.

ABSTRACT OF THE PAPER

The Rendering of Advaita in Viṣṇupuraṇa Abstract: There are Eighteen Major and Minor Puraṇas among them ViṣṇuPuraṇ appears as the Supreme Being. According to puraṇas every puraṇas focused belonging unity between Jīva and Brahma. Viṣṇu means Para Brahma; creator of the Cosmos. Viṣṇu called Bhagvana in the Verse, as he possessed six qualities listed in ViṣṇuPuraṇa-Sovereignty, Valor, Fame, Luster, and Knowledge of all things. Advaita propounds that the world is an illusion. All actions and emotions including sorrow are just false impressions. Fundamentally the soul of God is one; when the soul releases itself from this illusion it merges with Brahma, the universal consciousness. According to Dvaita the world is real. God, the creator of this world is also real.There is a natural difference between the ordinary ignorant soul who experiences sorrow in this world and the God who know all and is omnipotent. This is the essence of Dvaita Siddhanta. Same as Advaita Vedanta; ViṣṇuPuraṇa‘ Sarvam Khalvidam Brahma’ changed into ‘SarvamViṣṇumayam Jagat’and its addressed to support Advaita Vedanta not only support but also refused Dvaita Siddhanta. The only similarity between Dvaita and Advaita philosophies is that bhakti or devotion, which is very essential

REFERENCES

1. bṛhadāraṇyakopaniṣad-gītā presa, gorakhapura, saṃ-2068 2. chāndogyopaniṣad-gītā presa, gorakhapura, saṃ-2069 3. taittirīyopaniṣad-gītā presa, gorakhapura 4. jābālopaniṣad-gītā presa, gorakhapura 5. muktikopaniṣad-gītā presa, gorakhapura 6. annapūrṇopaniṣad-gītā presa, gorakhapura 7. māṇḍūkyakārikā-svāmī cinmayānanda mahārāja, senṭrala cinmaya miśana ṭrasṭa-2008 8. kaivalyopaniṣad-gītā presa, gorakhapura 9. śvetāśvataropaniṣad-gītā presa, gorakhapura 10. kaṭhopaniṣad-gītā presa, gorakhapura 11. īśādi nau upaniṣad-gītā presa, gorakhapura-2068 12. yogāvasiṣṭha- gītā presa, gorakhapura, saṃ-2076 13. viṣṇupurāṇa-ācārya śivaprasāda dvivedī, caikhambā surabhāratī prakāśana, Varanasi-2020


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Read : 6 ऊर्जा चिकित्सा (Reiki) का वैदिक संदर्भ एवं प्रायोगिक पक्ष ūrjā cikitsā (Reiki) kā vaidika saṃdarbha evaṃ prāyogika pakṣa मेनका कुरील

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ABSTRACT OF THE PAPER

The Indian tradition of knowledge presents a stellar paradigm of diverse disciplines, where we get the philosophy of various scriptures like health, philosophy, literature, medicine, music, defense and economics. This knowledge tradition is dedicated to the welfare of human beings through Indian intelligence. In the field of health, India has been important from the beginning on the global stage. Energy therapy has been given more importance in contemporary context. In the present context, the authenticity of research is proved only when it can prove its importance for public welfare. An attempt is being made to explore the origin of the energy therapy (Reiki), spoken by Dr. Mikau Usui of Japan in 1922 AD. The word Reiki, which is used for energy healing, is a Japanese word which means - omnipotent life-force energy or cosmic energy. According to experts, invisible energy is called "kei" which is the life force. The word "Re" in the word Reiki is omnipresent. Reiki is the union of spiritual knowledge of East and West.

REFERENCES

1. rekī cikitsā - lyūbeka peṭṭera, raiṇḍa। 2001। adhyāya-14। pṛ.108-110। ellyārḍa 2004। pṛ.79। maikinja़e 1998। pṛ 19,42,52। boraiṃga 1997। pṛ.22 2. rekī bīmārī ke kāraṇa ko jaḍa़ mūla se naṣṭa karatī haiṃ - http://mysparshtarang.blogspot.com/2007/12/blog-post_22.html 3. rekī - eka ādhyātmika īśvarīya ūrjā śakti - https://www.rachanakar.org/2007/04/reiki-divine-energy.html 4. Reiki in Atharva Veda - https://www.divineheartcenter.com/blogs/blog/reiki-in-atharva-veda 5. Reiki, Born in India and evolved in Japan, an ancient spiritual healing skill comes home. https://www.hinduismtoday.com/modules/smartsection/item.php?itemid=4681 6. veda : roga nivāraṇa sūktiyāṃ - http://astrologervaibhavvyas.blogspot.com/2019/02/22.html 7. roganivāraṇa-sūkta, ( bimāriyoṃ se chuṭakāre ke liye ) - https://www.facebook.com/BhaktiSamvaad/posts/619852151374630/ 8. Jyoti, Akhand. ābhāmaṃḍala kā jñāna vijñāna, May 2002. http://literature.awgp.org/akhandjyoti/2002/May/v2.15 (accessed December 19, 2018). 9. Lotus Sutra - https://en.wikipedia.org/wiki/Lotus_Sutra 10. Dharani - https://en.wikipedia.org/wiki/Dharani 11. oṃ maṇi padme huma - http://kahaniyakeshavki.blogspot.com/2017/07/blog-post_23.html 12. What Is Om (Aum), What Happens When You Chant Om? Its Science And Benefits. July 7, 2017. http://www.wholesomeayurveda.com/2017/07/07/om-aum-meditation-sciencebenefits/ (accessed December 19, 2018). 13. List of Hospitals - https://www.centerforreikiresearch.org/Downloads/HospitalListTable.pdf 14. Reiki In Hospitals - by William Lee Rand https://reikibodymindspiritbalance.wordpress.com/usui-ryoho-reiki/reiki-in-hospitals/reiki-and-hospitals/ 15. Integrative Therapies - Northern Westchester Hospital. https://nwhc.net/about-us/patient-centered-care/integrative-therapies 16. Pioneers in Hospital-Based Touch Therapy for the Alleviation of Pain http://www.riversidehealth.org/Specialty-Services/Holistic-Care-Services 17. Reiki Northwest- Arts of Healing --- http://thezorya.tripod.com/id4.html


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Read : 7 Veṇīsaṁhāra of Bhaṭṭa Nārāyaṇa: A study Nibedita Goswami

ABSTRACT OF THE PAPER

The origin of the Sanskrit drama is mainly found in the Vedas. But in later period, it develops into a new form. The Veṇīsaṁhāra of BhaṭṭaNārāyaṇa is an important drama in Sanskrit literature. The characterization of the drama is also significant. The heroic sentiment is smoothly scripted in the characters of Draupadī, Bhīma etc. Yudhiṣṭhira is the hero of the drama. And the end of the play is also very significant as it relates to the title of the play.

REFERENCES

• Kale, M.R. :Veṇīsaṁhāra of BhaṭṭaNārāyaṇa , pub, by MLBD, Delhi 1980 • Kṛṣṇamachariar, M: History of classical Sanskrit literature, pub, by MLBD, Delhi, 1974. • MacDonnell, A.A.: A History of Sanskrit literature, pub. By MLBD, Delhi, 1965. • Dr.Tripathi. Ramasankar: Sanskrit Sahitya Ka PramanikItihas, pub. By K.A., Varanasi, 1996. • C. Sankara Rama Sastri: (ed.) Veṇīsaṁhāra, with english notes and translations, Cosmo publication, New Delhi


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Read : 8 व्याकरणदृष्टया संस्कृतमैथिलीभाषयोः साम्यं वैषम्यञ्च (Vyākaraṇadṛṣṭayā saṃskṛtamaithilībhāṣayoḥ sāmyaṃ vaiṣamyañca) Trilok Jha

ABSTRACT OF THE PAPER

Sanskrit is not the only language it hep us to florish composite culture. Sanskrit is the body and soul of India. It is well versed - Yavad Bharatavarsham Syat Yavad Vindhyahimachalou.Yavad Ganga Ch Goda Ch Tavadev Ch Sanskritam. Our existance is based on it. Maithili Language has the same alphabetical process as Sanskrit. The way Varna is used in Sanskrit, similarly in Maithili language also it is used. The alphabet is often the same in Indian languages too. The number of characters in Sanskrit and Prakrit is calculated by 63, 64 in the learning book written by Maharishi Panini. Pandit Deenabandhu Jha wrote the famous text "Maithili Bhashavidyotan", he narrats that Maithili Bhasha is based on Sanskrit, so its grammar will be the same as Sanskrit (Ashtadhyayi).

REFERENCES

• śarmā,vāsudevaḥ,amarakośaḥ(2002) prathamasaṃskaraṇam ,cau.kṛ.a. Varanasi । • Jhā,udayanāthaḥ,paramalaghumañjūṣā (2004) prathamasaṃskaraṇam , nāga pablikeśana,Delhi । • śuklaḥ,śrīsuryanārāyaṇaḥ, vākyapadīyam(ba.) (saṃ.2063) cau.saṃ.saṃsthāna,Varanasi । • śāstrī,cārudevaḥ,vyākaraṇamahābhāṣyaḥ (2002) mo. ba । • Tripāṭhī,ḍaॉ.brahmānandaḥ,vyākaraṇaśāstretihāsaḥ (2007) bhā.vi.pra.Varanasi । • Dvivedī,ḍaॉ.śreyāṃsaḥ,śabdatatvavimarśaḥ(2005) prathamasaṃskaraṇam,abhi.pra.Delhi । • śarmā,pro.ḍī.ḍī.,saṃskṛta bhāṣā kā itihāsaḥ(2006) dvitīyasaṃskaraṇam,cau.vidyābhavana,Varanasi । • Jhāḥ,paṃ.dīnabandhuḥ ,mithilābhāṣā koṣa (śāke. 1872) prathamasaṃskaraṇam,paṃ.dīnabandhujhā,darabhaṃgā। • Miśraḥ,ḍaॉ.dhīrendranātha, maithilī bhāṣā śāstra (1986) prathamasaṃskaraṇam ,bhavānī prakāśana,paṭanā । • Jhāḥ,paṃ.dīnabandhuḥ,mithilā bhāṣā vidyotana (1993) dvitīyasaṃskaraṇam, govinda jhā,paṭanā । • Tivārī,ḍaॉ.bholānāthaḥ, bhāṣā vijñāna (1981) pandrahavāṃ saṃskaraṇam, kitābamahala,Allahabad । •


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Read : 9 वेदनिहिता निर्वहणविद्या (vedanihitā nirvahaṇavidyā) Vinoth M & Thiagarajan S

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ABSTRACT OF THE PAPER

“VedokhilaDharmamūlam” – This is the saying which comes always in our mind whenever we speak about Vedas. Though the other term (Trayī - त्रयी) of Veda considers Ṛk, Yajur, Sāma as the prime texts, Atharvaṇa is also an important one while taking the count as four. All the four sacred texts consist lot of information are very useful for the human beings not only in knowing ancient sciences but also in shaping our character in day to day life. That’s why in each and every context we could refer any incident/conversation/hymn from Vedas to lighten the moral. Let it be. Now the present paper explains simply the science that exists in the form of hymns, advices, incidents, etc. And among different sciences we both made a try to derive the information about management science because it is very important to the current scenario. A good leader is the major tool for the development of a nation. Apart from that people should also know their duties and should support a good leader who is trying to lead the nation towards the path of success. Vedas had shown so many examples/incidents/conversations to understand the above mentioned points. Hence, in this paper we had put an attempt to highlight a few among them. And they are: 1. How a good leader should be? 2. What are the qualities of a good leader? 3. What should people know? 4. The relationship between a good leader and his citizens/followers.

REFERENCES

1. Aitareyabrāhmanam, Sāyanācāryabhāṣyasametam, Hari Narayana Apte, Anandashrama Press, Pune, 1896. 2. Atharvavedasaṃhitā, Sāyanācāryenaviracitenabhāṣyenasahitā, Edited by Sankar Panduranga Pandit, ,Nirnaya Sagar Press, Mumbai, 1898. 3. Max Muller (Editor), Rig Veda Sanhita with the commentary of Sāyanācārya, Oxford University, London, 1856. 4. P.P.S.Sastri and Pandit K.L.V.Sastri, A History of Vedic literature, R.SubrahmanyaVadhyar and Sons publication, Palghat, 1927. 5. Srimad Dayananda Saraswati, Ṛgvedādibhāṣyabhūmikā, Vaidika Press, Ajmera, 1984. 6. Srimad Dayananda Saraswati, Yajurvedabhāṣyam, SraddhanandaAnusandhanaPrakasana Kendra, Haridwar, 2008.


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Read : 10 संस्कृतमैथिलीभाषयोः वाक्यविज्ञानम् (saṃskṛtamaithilībhāṣayoḥ vākyavijñānam) Ramsevak Jha

ABSTRACT OF THE PAPER

Sanskrit and Maithili language both are Indian languages. There are a lot of similarities between these two languages. On the another hare somewhere they have differences too. In This paper there is a comparision on the basis of lisguistics rules. Sanskrit language has rules for compound sentences but in Maithili language there is no multiplicity of composite words. Euphonic Combination is the core part of Sanskrit but in Maithili language it has not so much importance In this paper there is an attempt to find the simmilirities and dissimilarities on linguistic ground.

REFERENCES

• śarmā,vāsudevaḥ,amarakośaḥ(2002) prathamasaṃskaraṇam ,cau.kṛ.a. Varanasi । • Jhā,udayanāthaḥ,paramalaghumañjūṣā (2004) prathamasaṃskaraṇam , nāga pablikeśana,Delhi । • śuklaḥ,śrīsuryanārāyaṇaḥ, vākyapadīyam(ba.) (saṃ.2063) cau.saṃ.saṃsthāna,Varanasi । • śāstrī,cārudevaḥ,vyākaraṇamahābhāṣyaḥ (2002) mo. ba । • Tripāṭhī,ḍaॉ.brahmānandaḥ,vyākaraṇaśāstretihāsaḥ (2007) bhā.vi.pra.Varanasi । • Dvivedī,ḍaॉ.śreyāṃsaḥ,śabdatatvavimarśaḥ(2005) prathamasaṃskaraṇam,abhi.pra.Delhi । • śarmā,pro.ḍī.ḍī.,saṃskṛta bhāṣā kā itihāsaḥ(2006) dvitīyasaṃskaraṇam,cau.vidyābhavana,Varanasi । • Jhāḥ,paṃ.dīnabandhuḥ ,mithilābhāṣā koṣa (śāke. 1872) prathamasaṃskaraṇam,paṃ.dīnabandhujhā,darabhaṃgā। • Miśraḥ,ḍaॉ.dhīrendranātha, maithilī bhāṣā śāstra (1986) prathamasaṃskaraṇam ,bhavānī prakāśana,paṭanā । • Jhāḥ,paṃ.dīnabandhuḥ,mithilā bhāṣā vidyotana (1993) dvitīyasaṃskaraṇam, govinda jhā,paṭanā । • Tivārī,ḍaॉ.bholānāthaḥ, bhāṣā vijñāna (1981) pandrahavāṃ saṃskaraṇam, kitābamahala,Allahabad । •

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Read : 11 राष्ट्रनिर्माणे कालिदासीयविचार: (Rāṣṭranirmāṇe Kālidāsīyavicārah) Dharmendra Das. .

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ABSTRACT OF THE PAPER

This paper humbly attempts to illustratively discuss the Kālidāsa’s thoughts on the welfare of states reflected in his literature. Sanskrit literature is the treasury house of knowledge. Indianness and Indian Culture cannot be defined without Sanskrit. Kālidāsa is a greate patriot who has deeply discussed the theories of Indianness in his literatures. His literary thoughts may help to the people of India to build a better country in the world. Cultural thoughts reflected in the Texts of Kālidāsa are discussed in this paper. There are some verses composed by Kālidāsa are based on peace and harmony of the world. Thoughts on universal brotherhood may be determined from his literature. Welfare of the citizens can be the best policy of a Country according to Kālidāsa. In this present study, Kālidāsa is justified to be the Poet of Nation.

REFERENCES

1. Acharya,Ram Narayan (Ed.), (1987) Raghuvaṁśa of Kālidāsa, Chaukhambha Orientalia, Varanasi 2. Devadhar, C.R., Suru, N.G.(Ed.), (1999), Abhijñānasākuntalam of Kālidāsa, Motilal Banarsidass Publishers Private Limited, Delhi 3. Kale, M.R.(Ed.), (1934), Kumārasambhava of Kālidāsa, Motilal Banarsidass Publishers Private Limited, Delhi

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Read : 12 उत्तररामचरितम् में अंगी रस ‘करूण रस’ (uttararāmacaritam meṃ aṃgī rasa ‘karūṇa rasa’) Imarana Parveen. .

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ABSTRACT OF THE PAPER

Noted for his plays and poetry written in Sanskrit, Bhavbhuti was an eighth century scholar. His dramas are well-known for their suspense and vivid characterization. He is often compared with much familiar poet Kalidas. He wrote his historical plays at Kalpi which is situated on the banks of river Yamuna. It is believed that he was the court poet of king Yashovarman of Kannauj. In the present paper an attempt is made to study karunarasa in the drama titled Uttararamcharitam, written in Sanskrit by Bhavbhuti. Karunarasa refers to the “pathetic sentiment” used in dramas (natyas). It is a Sanskrit compound made of the words of karuna (pathetic) and rasa (sentiment). This sentiment is brought about by producing a combination of determinants, consequents accompanying psychological states. Uttaramcharitam is a famous play written by Bhavbhuti which focuses on the later life of Rama who represents the soul of Indian culture. Before Bhavbhuti Sanskrit dramas were full of shirangar rasa or veer rasa. As against this trend Bhavbhuti brought a revolution in Sanskrit dramas by bringing in karuna rasa which dominated his drama under study. Uttararamcharitam is a novel drama which expresses a serious view of the nature, holiness of love, strength of sentiments, greatness of heart and seriousness of language. Pathetic sentiment dominates the drama study and the present paper makes an attempt to point out how Bhavbhuti uses the karuna rasa in describing the story of Shri Rama post his coronation as Raja in the drama, Uttararamcharitam.

REFERENCES

1. amarakośaḥ, amarasiṃhaḥ, sampādaka evaṃ dharākhyahindīvyākhyākāra- śrīmannālāla ‘abhimanyu’ ema0 e0, caukhambā vidyābhavana, 2008. 2. agnihotrī, prabhudayāla, (1998), mahākavi kālidāsa,(khaṇḍatrayātmaka:), īṣṭarna buk liṃkarsa, Delhi 3. dīkṣita, harinārāyaṇa (sampādaka:), (2006), saṃskṛta sāhitya meṃ rāṣṭriyabhāvanā, īṣṭarna buk liṃkarsa, Delhi 4. bhaṭṭa:, paṇḍita: rāmeśvara:,(sampādaka:), (1987) manusmṛti:, caukhambā saṃskṛta pratiṣṭhāna, Delhi 5. śāstrī, dayāśaṅkara, (2012), mahākavikālidāsaviracitaṃ meghadūtam, caukhambā surabhāratī prakāśana, kānapura

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Read : 13 रूपावतार की नीवी-व्याख्या : एक पर्यालोचन (rūpāvatāra kī nīvī-vyākhyā : eka paryālocana) Priti.

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ABSTRACT OF THE PAPER

The first Prakriyāgrantha available in Panini’s Prakriyāparamparā is considered 'Rūpāvatāra' written by Dharmakīrti. 'Rūpāvatāra', as the name itself suggests, is a text providing real knowledge of forms. The main textual theme of this book is the perfect rendition of forms. Many commentaries have also been written on the basis of this book, the main among which are- 1. Tattvārthadīpikā 2. Prakriyāsāra and 3. Nīvivyākhyā etc. Among them is the very important place of the Nīvivyākhyā written by Pārśavakulatilak Shaṅkarācārya. In this, not only the various important topics of Rūpāvatāra have been discussed, but there has also been an attempt to present these topics in easy and comprehensive manners. The attempt made to study of Rūpāvatāra and Nīvivyākhyā through the presented article, will prove to be extremely useful in understanding to many difficult and core issues of Sanskrit Grammar.

REFERENCES

1. Amarakośaḥ, amarasiṃhaḥ, sampādaka evaṃ dharākhyahindīvyākhyākāra- śrīmannālāla ‘abhimanyu’ ema0 e0, caukhambā vidyābhavana, 2008. 2. Aṣṭādhyāyīsūtrapāṭhaḥ, sampādaka- śrīmatī puṣpā dīkṣita, saṃskṛta bhāratī, mātā mandira galī, jhaṇḍevālāna, naī Delhi, prathama saṃskaraṇa, 2010. 3. Nīvīvyākhyā (hastalipi), nārāyaṇa ananta kṛṣṇa śarmā (aprakāśita), prācya vidyā śodha saṃsthāna hastalikhita granthālaya, kāryavaṭṭam parisara, kerala sarvakalāśālā tiruvanantapuram 4. Mahābhāṣyam, patañjalī, vyākhyākāra- paṇḍita yudhiṣṭhira mīmāṃsaka, rāmalāla kapūra ṭrasṭa, bahālagaḍha, sonipata, hariyāṇā, dvitīya saṃskaraṇa, vikrama saṃvat- 2050. 5. Rūpāvatāra, dharmakīrtti, sampādaka- rāya bahādura ema0 raṃgācārya, baiṃgalaura presa, baiṃgalora, 1927. 6. Vākyapadīyam, bhartṛhari, caukhambā vidyābhavana, Varanasi, 2006. 7. Saṃskṛtavyākaraṇaśāstra kā itihāsa, paṇḍita yudhiṣṭhira mīmāṃsaka, rāmalāla kapūra ṭrasṭa, sonīpata, prathama bhāga, 1950, punarmudrita- 1984

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Read : 14 कौषीतकिगृह्यसूत्र में प्रतिपादित संस्कार एवं मनोविज्ञान (The Psychological Relevance of Saṃskāra in Kauṣītakigṛhyasūtram) Aroop Sarkar

ABSTRACT OF THE PAPER

India is the only country on the globe that has been appreciated for its own ancient civilization and cultural heritage. Development of human personality is called ‘culture’ or ‘Saṃskṛti’. So, Vedic seers have woven our entire life with the thread of various Saṃskāras. The word Saṃskāra has been executed from root ‘kṛ’ (to do, to act or to perform). Literally the meaning of Saṃskāra is to make prepare, to make perfect through embellishment and purification. Each and every Saṃskāras has appointed scientific and psychological reason. These were the backbone of our precious ancient Indian culture. The procedures of Saṃskāras start before the birth of a child and continue to the life after the death. These Saṃskāras have an eternal positive effect on the inner sense of the mankind. Saṃskāras have been mentioned in Kauṣītakigṛhyasūtram as follows – Vivah, Gabhādhāna, Puṃsavana, Garbhajakṣaṇa, Śīmantonnayana, Jātakarma, Nāmakarṇa, Niṣkramana, Ānnaprāśana, Karṇavedha, cūḍākarma, Godāna karma, Upanayana, Samāvartana and Antyeṣṭi. This present Research paper will try to explain the psychological relevance of various Saṃskāras mentioned in the Kauṣītakigṛhyasūtram.

REFERENCES

1. kaśyapa, keśava kiśora(sampā.). manusmṛti(pra.bhā.).Varanasi: caukhambā kṛṣṇadāsa akādamī,2019(dvi.saṃ.). 2. goyandakā,harikṛṣṇadāsa. śrīmadbhagavadgītā(śāṅkarabhāṣyahindī-anuvāda-sahita). gorakhapura: gītāpresa, 2010(aṣṭama saṃ.). 3. caṭṭopādhyāya, amarakumāra(sampā.). ṛgvedīya gṛhyasūtra. kalikātā: saṃskṛta pustaka bhāṇḍāra,2001. 4. dvivedī, kapiladeva. vaidika manovijñāna.jñānapura(bhadohi): viśvabhāratī anusaṃdhāna pariṣad, 2015(catu.saṃ.). 5. pāṭhaka, jamunā(sampā.). āśvalāyanagṛhyasūtram. Varanasi: caukhambā saṃskṛta sīrīja āphisa, 2018(dvi.saṃ.). 6. pāṭhaka, jamunā(sampā.). kauṣītakigṛhyasūtram. Varanasi: caukhambā saṃskṛta sīrīja āphisa, 2012. 7. pāṇḍe, umeśacandra. āpastambadharmasūtram. Varanasi: caukhambā saṃskṛta saṃsthāna, 2016(punarmu.saṃ.). 8. pāṇḍe, rājābalī. hindū-saṃskāra. Varanasi: caukhambā vidyābhavana, 2014(punarmu.saṃ.). 9. bhaṭṭācārya, jīvanānandavidyāsāgara(sampā.). jaiminīya-mīmāṃsāsūtra(śavarabhāṣya sahita). kalikātā: 1883. 10. rāya, gaṅgāsāgara.(sampā.). yājñavalkyasmṛti. Delhi: caukhambā saṃskṛta pratiṣṭhāna, 2017(punarmu.saṃ). 11. śarmā, anantarāma(sampā.). suśrutasaṃhitā. Varanasi: caukhambā surabhāratī prakāśana,2019.

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Read : 15 भासविरचितप्रतिमानाटके पितृतर्पणम् : एकमध्ययनम् (Bhāsaviracitapratimānāṭake pitṛtarpaṇam : ekamadhyayanam) Menakarani Sahu

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ABSTRACT OF THE PAPER

Trapan is a term which is used in Vedic Age. In Sanskrit ‘Tarpana’ means ‘Arghya’ an offering. It is offered to God, Navagrahas, deceased ancestors and sages. In trapana we use unheated and unpasteurized milk, water, sugar, Borneo-camphor, black sesame seeds, darbha, bhraungaraj leaf, tulsi, white rice, honey, barley etc. It is believed that after death one’s ancestor will be eagerly waiting for tarpana. Tarpan is usually carried out in the presence of a priest. In Sanskrit ‘Trup’ means satisfying others. The word ‘tarpana’ has been formed from the root ‘trup’. So, offering of water to deceased ancestor’s soul (pita) is called ‘Pitru-tarpan’. So, Dramatist Bhasa depicted the importance of pitru-tarpan in his play Pratima. In the fifth act of drama Ravana entered the hermitage where Rama was in conversation with Sita regarding the annual ceremony of libation to his father falling the next day. The Dramatist emphasized the importance of the pitru-tarpan ceremony. According to Indian Culture father is like heaven. He is the ultimate penance of a man’s life. If he is happy, all deities are pleased.

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REFERENCES

1. Amarasiṃha-praṇītaḥ amarakoṣaḥ, saṃkṣipta māheśvarī ṭīkā sahita, daśama saṃskaraṇa, nirṇaya sāgara prakāśana, mumbaī, 1969 ī〪 2. Upādhyāya, pro॰ rāmajī : ārṣa subhāṣita sāhasrī, bhāratīya saṃskṛti saṃsthānam, Varanasi,2007 3. Mālavīya, ḍaॉ॰ sudhākara (2010): bhāsanāṭakacakram (prathamo bhāgaḥ), caukhambā kṛṣṇadāsa akādamī, Varanasi, 221001 4. śāstrī, satyavrata (2006): subhāṣitasāhasrī, rāṣṭriya-saṃskṛta-saṃsthānam, naī Delhi,110058 5. Svāīm̐, ḍaॉ॰ vrajakiśora (2010): manusaṃhitā, sadgranthaniketana, ānandabājāra,purī, oḍiśā, 752001

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Read : 16 श्रीमद्वेङ्कटनाथविरचितस्य श्रीमद्रहस्यत्रयसारस्य वैशिष्ट्यम् (śrīmadveṅkaṭanāthaviracitasya śrīmadrahasyatrayasārasya vaiśiṣṭyam) K. Malolannan

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ABSTRACT OF THE PAPER

Sri vedanta Desika was the one of the scholar in visistadwaita philosophy. He was lived in kanchipuram before 750 years. He has commented on all works of Sri Ramanuja who was a founder of Visistadwaita Philosophy. Sri Vedanta Desika was written a book "Rahasyatraya Sara" in manipravala language, i.e. both sanskrit and tamil. The book contains with 32 chapters. Here in this books the Asthakshara mantra, Dwayamantra and Charamasloka mantra was well explained in detail. Herein this research paper the author briefs the whole Rahasya traya sara book in nutshell for better knowledge in the above. It is very useful for the researchers of various philosophy of indian tradition

REFERENCES

1. vedāntadeśikakṛtaśrīmadrahasyatrayasāraḥ,prakāśa॑nam-śrīmatpuṇḍarīkapurāśramaḥ, pra-saṃskaraṇam,1960,tañjor, (T.N) 2. deśikaprabandhaḥ prakāśanam- śrīrāmadeśikācārya,oppaliyappanmandiram, dvi-saṃskaraṇam- 2003 (devanāgarīlipyām) cennai,tamiḻnāḍu – 600 004 3. adhikārasaṅgrahaḥ (ślokavyākhyāsahitaḥ) prakāśanam- śrīkomalāmba pres, pra-saṃskaraṇam- 1935 kumbhakoṇam, tamiḻnāḍu 4. Taittarīyaka-Āranyakam Published by Heritage india educational trust 1st Edition- 1986, Mylapur, Chennai 5 Stotras of Vedantadeshika Pubished by Shrivedantadeshika sabha 1st Edition- 1952, Mutunga Bombay.
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