Passing through transition time phase our India needs that the vacuum between our traditional root value, heritage and modern young generation must be covegreen.

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Passing through transition time phase our India needs that the vacuum between our traditional root value, heritage and modern young generation must be covegreen. SUBSCRIBE OUR YOUTUBE CHANNEL अभिनवाङ्के चतुश्चत्वारिंशदङ्के भवतां हार्दं स्वागतम्।। 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

प्रकृताङ्कविवरणम्

Inaugration- Prof. Asanga Tilakratne
Place- Online through G-Meet
Date - 30th January, 2021 11:00 AM
Representative- Dr. Ramesh Jha

मुख्यसम्पादकः डा. सदानन्द झा (डी. लिट्)
सम्पादकमण्डलम् (प्रकृताङ्कस्य)
डा. मीनाक्षी
डा. सुनील के.एस्.
डा. श्लेषासचिन्द्र
प्रबन्धसम्पादकः - डा. बिपिन कुमार झा
परामर्शदातारः (प्रकृताङ्कस्य)
प्रो. मुरलीमनोहरपाठकः
प्रो. शशिनाथझाः
प्रो. ब्रजभूषणओझाः
मुख्यपुनर्वीक्षकाः (प्रकृताङ्कस्य) प्रो. पीयूषकान्तदीक्षितः
डा. राधामाधवभारद्वाजः
डा. सन्दीपसरकारः
सम्पादनसहायकाः (प्रकृताङ्कस्य)
श्री हाक् छेंखी
श्री मोहितमिश्रः
सुश्री सुहासिनीपाण्डेय
डा. वीणापाणित्रिपाठी
तकनीकिसहायकः (प्रकृताङ्कस्य) - श्रीमनीषमिश्रः
मीडियाप्रभारी
डा. रामसेवकझाः

डा. नारायणदत्तमिश्रः

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)

7. Contact- Call/Whats app/Telegram 945-9456-822 jahnavisanskritjournal@gmail.com

Read : INDEX with Transliteration

Editorial Dr. Sadananda Jha

prakāśakīyam Dr. Bipin Kumar Jha

Ceremonial Inauguration of Jahnavi: First Sanskrit E-Journal Prof. Asanga Tilakratne

1 kālaḥ kalayatāmaham Prof. Piyush Kant Dixit
2 The Buddhist Logicians and Public Debates: 5th-7th Centuries AD Dr. Radha Madhav Bharadwaj
3 arvācīnasaṃskṛtasāhityasaṃvardhane ācāryarāmajīṭhākurasya yogadānam Dr. ratnamohana jhā
4 vaiśeṣikadarśane śabdasya guṇatvasiddhiḥ Dr viśveśaḥ vāgmī
5 amūrtta “vraja” se mūrtta braja kī yātrā Dr. mīnākṣī
6 nirukte vyākaraṇāṃśāḥ Dr. Diddigi vaṃśīkṛṣṇaḥ
7 Cultural and Scientific Evaluation of Nārikela (Coconut) in Indian Perspective Dr. Dhananjay Vasudeo Dwivedi
8 An Analysis on Intangible Cultural Heritage Chhau Atanu Bandyopadhyay
9 sāmpratikakāle dharmaśāstrasya prāsaṃgikatā Dr. Prīti pāreśvari mahānti
10 taittirīyopaniṣad sammata śarīra meṃ annarasamayatva kī avadhāraṇā priyaṃkā miśrā
11 Interpretation of Vedas: Oversee by Time Factor (?) Dr. Pranati Mohapatra Mishra
12 sampradānasaṃjñāvicāraḥ Dr. G.S.V. Dattatreya Murthy
13 The Impact of the Upaniṣad: A Formation of Rabindranath’s Mind Sri Gopal Acharjaya
14 Unsung royal poets of Sanskrit from Saduktikarṇāmṛtam. Debobrato Sarkar
15 Swami Vivekananda’s Vision on The Social- Religious Aspect of Bharat: An Analysis Dr. Shlesha Sachindra
16 atharvavede rasāyanavijñānam veṇudharadāśaḥ
17 kāvyaśāstre prayojanasvarūpavimarśaḥ somā prāmāṇikaḥ
18 saṃskṛtasāhitya meṃ nāriyoṃ kī sthiti ḍaॉ0 vivekaśarmā
19 ādhunika sandarbha meṃ mānava-jīvana saṃrakṣaṇa hetu saṃskṛta sāhitya kī upādeyatā Dr. Gāyatrī Girīśa Miśrā
19 mahābhārate yuddhavijñānasya samunnatasvarūpaṃ pratipāditam ḍaॉ. prasūnakumāramiśra:
20 tarkasaṃgrahabhāṣāparicchedagranthānusāraṃ kāraṇasvarūpavimarśaṇam Pranabesh Bhattacharya
21 Revisiting Old Values in Indian Education System Dr. Deepika Pandey
22 Relevance of Yogashastra in Preservation of Human Life Mrs. Soma Dey

COMPLETE ISSUE

Read : Index/विषयानुक्रमणिका

मुख्यसम्पादकीयम् डा. सदानन्दझाः

प्रकाशकीयम् डा. बिपिनकुमारझाः

Ceremonial Inauguration of Jahnavi: First Sanskrit E-Journal मान्याः असङ्गतिलकरत्ने
1 कालः कलयतामहम् प्रो. पीयूषकान्त दीक्षित
2 The Buddhist Logicians and Public Debates: 5th-7th Centuries AD Dr. Radha Madhav Bharadwaj
3 अर्वाचीनसंस्कृतसाहित्यसंवर्धने आचार्यरामजीठाकुरस्य योगदानम् डा. रत्नमोहन झा
4 वैशेषिकदर्शने शब्दस्य गुणत्वसिद्धिः डॉ. विश्वेशः वाग्मी
5 अमूर्त्त “व्रज” से मूर्त्त ब्रज की यात्रा डा. मीनाक्षी
6 निरुक्ते व्याकरणांशाः डा. दिद्दिगि वंशीकृष्णः
7 Cultural and Scientific Evaluation of Nārikela (Coconut) in Indian Perspective Dr. Dhananjay Vasudeo Dwivedi
8 An Analysis on Intangible Cultural Heritage Chhau Atanu Bandyopadhyay
9 साम्प्रतिककाले धर्मशास्त्रस्य प्रासंगिकता डा. प्रीति पारेश्वरि महान्ति
10 तैत्तिरीयोपनिषद् सम्मत शरीर में अन्नरसमयत्व की अवधारणा प्रियंका मिश्रा
11 Interpretation of Vedas: Oversee by Time Factor (?) Dr. Pranati Mohapatra Mishra
12 सम्प्रदानसंज्ञाविचारः Dr. G.S.V. Dattatreya Murthy
13 The Impact of the Upaniṣad: A Formation of Rabindranath’s Mind Sri Gopal Acharjaya
14 Unsung royal poets of Sanskrit from Saduktikarṇāmṛtam. Debobrato Sarkar
15 Swami Vivekananda’s Vision on The Social- Religious Aspect of Bharat: An Analysis Dr. Shlesha Sachindra
16 अथर्ववेदे रसायनविज्ञानम् वेणुधरदाशः
17 काव्यशास्त्रे प्रयोजनस्वरूपविमर्शः सोमा प्रामाणिकः
18 संस्कृतसाहित्य में नारियों की स्थिति डॉ० विवेकशर्मा
19 आधुनिक सन्दर्भ में मानव-जीवन संरक्षण हेतु संस्कृत साहित्य की उपादेयता डा. गायत्री गिरीश मिश्रा
19 महाभारते युद्धविज्ञानस्य समुन्नतस्वरूपं प्रतिपादितम् डॉ. प्रसूनकुमारमिश्र:
20 तर्कसंग्रहभाषापरिच्छेदग्रन्थानुसारं कारणस्वरूपविमर्शणम् Pranabesh Bhattacharya
21 Revisiting Old Values in Indian Education System Dr. Deepika Pandey
22 Relevance of Yogashastra in Preservation of Human Life Mrs. Soma Dey

Read : मुख्यसम्पादकीयम् डा. सदानन्द झा

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.
मुख्यसम्पादकीयम्

शिवशिरसि वसन्ती संविदानन्दनीरा हृदयकलुषपुञ्जं प्रक्षिपन्ती विदूरे। सघनतमसि दिव्यं ज्योतिरालोकयन्ती प्रसरतु भुवि भव्या भारती कापि दिव्या।।

अये मान्यमान्याः सुरसरस्वतीस्नेहसम्भृतस्वान्ताः शास्त्रविचारपरिशीलनलब्धजनाः भारतीयसंस्कृतसेवा समाराधनरताः शास्त्रसमुत्थसुधारसास्वादकुशलाः गुणैकपक्षपातिनः संस्कृतानुरागिणः पाठकाश्च।

संसारस्य प्रथमान्तर्जालीयसंस्कृतत्रैमासिकजान्हव्याः पत्रिकायाश्चतुश्चत्वारिंशदङ्कमिमं साम्प्रतं द्रुहिणगृहिणीसपर्यारतानां विद्वद्वर्गाणां तत्र भवतां श्रीमतां सकलशास्त्रनिष्णातानां संस्कृतसमाराधनतत्पराणामाचार्याणां करकमलयोः समर्पयन् मोमुद्यते मे मनः।

विदन्त्येव विद्वांसो यदधुना विज्ञानप्रभावात् सम्पूर्णजगति कुटुम्बायमाने अस्याः सुरभारत्या प्रचारप्रसारश्च सुकरः संवृत्तः। एकादशवर्षादधिककालात अस्याः लोकार्पणकार्यक्रमाः देशे-विदेशे अमेरिकास्थ-अटलाण्टानगर्यादिष्वपि कार्यक्रमाः सम्पन्ना अभूवन्।

एतत्परम्परायामस्माकं परमसौभाग्यवशादेव श्रीलंकास्थकोलम्बो-विश्वविद्यालयीय-बौद्धदर्शनविशिष्टप्राचार्य-पदममलङ्कुर्वद्भिः चतुरश्रवैदुष्यमण्डितैः स्वनामधन्यैः प्रो. असंगतिलकरत्ने महोदयैः विविधप्राशासनिककार्यक्रमव्यस्तेनापि पूर्वमेवलोकार्पणकार्यक्रमहेतवे स्वकीया कृपानुमतिः प्रदत्तास्ति एतदर्थं तान्प्रति श्रद्धया स्तवीमि।

इदानीं जान्हव्यामाध्यमेन देशे विदेशे च महत्त्वाधायिनः संस्कृतग्रन्थाः अनूद्यन्ते अभिनीयन्ते प्रचार्यन्ते सम्मान्यन्ते च तत्वान्वेषण पराणामाचार्याणां शोधनिबन्धा प्रकाश्यन्ते च।

प्रकृताङ्के द्वाविंशतिसंख्यकाः शोध-आलेखाः सर्वेपि महत्वपूर्णास्तथापि कालः कलयतामहम्, अर्वाचीनसंस्कृतसवर्धने रामजीठाकुरस्य योगदानम्, सम्प्रदानसंज्ञाविचारः, वैशेषिकदर्शने शब्दस्यगुणत्वसिद्धिः, अथर्ववेदे रसायनविज्ञानम्, काव्यशास्त्रे प्रयोजनस्वरूप विमर्शः, निरूक्ते व्याकरणांशाः, संस्कृतसाहित्येनारीणां स्थितिरित्यादयः सारस्वतसमुपासकानामाचार्याणां मनसि नियतं कवलीकरिष्यति।

जानन्त्येव शास्त्ररसिकाः संस्कृतपत्रिका संचालनकार्यमणिमण्डितव्यालस्य परिष्करणमिवकठिनं तथापि चतुरश्र वैदुष्यमण्डितानां केषाञ्चन राष्ट्रियान्ताराष्ट्रियविशिष्टविदुषां सहयोगमवाप्य सारस्वतरङ्गस्थले सन्ततं नृत्यति।

एतदर्थं तेभ्यः भूयोभूयः कार्तज्ञ्यं प्रकटयति सकलजाह्नवीपरिवारः। एतेषां शोध-आलेखानां सम्पादनं भूरि परिश्रमेण मयाकृतम्। किन्तु मुनीनामपि भ्रमो जायते का कथा मादृशानामल्पज्ञानाम् एतदर्थ साञ्जलिं त्रुटिनिमित्तकं क्षमां याचे। आशासे पत्रिकेयं संस्कृतसाहित्यसैवकैः विद्वद्भिश्चनूनं समादृता भविष्यति। पार्वतीजानि कृपया जायतां पत्रिकेयं सुरभारती प्रचारप्रसाराय संस्कृतगम्भीरपरिरक्षणाय विदुषां मनोविनोदाय अनुसन्धत्सूनामुपकाराय भारतीयसंस्कृतरक्षणाय मंगलाय चेतिकामये।

श्रुतिध्वनिमनोहरा मधुरसा शुभापावनी
स्मृताप्यतनुतापहृत् समवगाहसौख्यप्रदा
निषेव्य पदपङ्कजा विबुधवृन्दमान्यामला
समस्तजगतीतले प्रवहृतदियं जाह्नवी।।

विदुषामनुचरः

झोपाख्यः सदानन्दः
लगमास्थ जे.एन.बी आदर्शसंस्कृतमहाविद्यालयस्य

Read : प्रकाशकीयम् .

प्रबन्धसम्पादकः

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.

प्रकाशकीयम्

2007 ई. में ‘संस्कृतम्’ वेबपटल की शुरुआत संस्कृत हेतु एक नये प्रकल्प के रूप में की गयी। इसने एक अभिनव स्वप्नदर्शन हेतु भूमिका का कार्य किया। 2009 ई. में जो स्वप्न देखा गया था वह स्वप्न कठिन संघर्ष के बाद सरस्वतीपूजा के दिन 2010 ई. में जाह्नवी संस्कृत ई शोधपत्रिका के रूप में साकार हुआ। तदनन्तर यात्रा के विभिन्न स्थानकों में अनेकानेक संस्कृतप्रेमियों का सहयोग मिलता गया और जाह्नवी गंगाप्रवाह के समान अविरल सदानीरा रही।

यह पत्रिका विश्वस्तर पर प्रतिष्ठित हो इसके लिये निर्लेप होकर समस्त मानदण्डों को आत्मसात करने का प्रयास किया गया है। यह एक मात्र पत्रिका रही है जो प्रारम्भ से अद्यतन सम्पादन तथा पुनर्वीक्षण के समस्त मानकों के अनुरूप अत्यन्त गम्भीरता से पालन करती रही है। यह विश्वस्तर पर स्कोपस, जर्नल फैक्टर, ISSN, राष्ट्रीय स्तर पर UGC के साथ-साथ संस्कृतजगत् के द्वारा सर्वथा सर्वदा समादृत रही है।

संस्कृत जगत् में हो रहे गुणवत्तापूर्ण शोधों के लिए समर्पित इस पत्रिका हेतु संस्कृतप्रेमियों के प्रति मैं श्रद्धावनत हूँ जिनके सहयोग से इसकी गुणवत्ता एवं प्रतिष्ठा निरन्तर अक्षुण्ण श्रीमती रही है।

यह संस्कृत पत्रिका उस समय भी अपनी सक्रियता का निर्वहण करती रही जब विश्व महामारी से जूझ कर अपने घरों में सिमट गया था तब भारत में सर्वप्रथम संस्कृत वेबिनार की श्रृंखला आयोजित करने का महनीय कार्य का आधार जाह्नवी का पटल ही बना। इसके माध्यम से कई विश्वविद्यालयों एवं संस्थाओं से जुड़कर के ज्ञान प्रवाह का सातत्य निरंतर बना रहा। अब जब वैश्विक परिदृश्य पुन: सामान्य हो चला है तब भी आश्वस्ति का भाव है कि पुनः कोई ना कोई नया सूत्र लेकर पत्रिका संस्कृत जगत् की मूल शास्त्रीय परंपरा को अक्षुण्ण रखते हुए वैज्ञानिक तथा तकनीक जैसे नवीन घटकों का समावेश कर उसे यथावत् अक्षुण्ण बनाए रखने का संकल्प करती है।

Read :1 कालः कलयतामहम्- प्रो. पीयूषकान्त दीक्षित

ABSTRACT OF THE PAPER

कालः कलयतामहम् प्रो. पीयूषकान्त दीक्षित कुलपतिचर- उत्तराखण्डविश्वविद्यालय, हरिद्वार प्रोफ़ेसर-न्यायवैशेषिकविभाग, श्रीलालबहादुरराष्ट्रिय संस्कृतविश्वविद्यालय, नई दिल्ली SID- 395345656 Received on-1/7/2021 20:02:45 Accepted on- 26th January, 2021 प्रमुख शब्द- काल , मास, वर्ष, स्वच्छता, आत्मनिर्भरता, स्वास्थ्य ABSTRACT The role of time is very important in normal life of every person. There are many words to express this time day to day in our life. Often, we use word Second, Minute, Hour, day, month, year, etc., to convey our view regarding this time which ia called in Indian tradition as Mahakal. There is nothing in this world that is not placed in any particular time. Every person has its own time. We say, everyone was happy in the kingdom of Maryada Purushottam Shriram. The Mahabharata war took place during the reign of Lord Krishna. India became independent in Gandhi's time. India's physical development took place during Nehru's time. Now adays we came to know the importance of self-independence due to this corona time. All these conversations based on time. In this article we discuss this time acccording to Nyaya Philosophy. शोधसारः इदानीं घटः, इस समय घट है, इस प्रतीति के आधार पर काल एक स्वतन्त्र द्रव्य सिद्ध होता है वैसे ही परत्व एवं अपरत्व अर्थात् ज्येष्ठत्व एवं कनिष्ठतव का जो लोक में व्यवहार होता है इसके आधार पर भी काल की सिद्धि होती है। कोई व्यक्ति आयु में बड़ा होता है तो कोई उसकी अपेक्षा आयु में छोटा होता है। जब हम विचार करते हैं कि किसी को हम बड़ा या छोटा क्यों कहते हैं? तब यह ज्ञात होता है कि दो व्यक्तियों में जिस व्यक्ति के जन्म लेने के बाद सूर्य की क्रिया अधिक हुई वह ज्येष्ठ या बड़ा है तथा दूसरे व्यक्ति में, जिसका जन्म बड़े व्यक्ति के जन्म लेने के बाद हुआ, सूर्य की क्रियाएँ कम हुईं अतः यह कनिष्ठ या छोटा होता है। यहाँ पर भी व्यक्ति विशेष के शरीर के साथ जो अधिक या कम रवि की क्रिया के सम्बन्ध का ज्ञान होता है वह ‘स्वसमवायिसंयुक्तकालसंयोग’ रूप परम्परा सम्बन्ध के कारण ही हो पाता है। सूर्य की क्रिया समवाय सम्बन्ध से सूर्य में होती है तथा सूर्य काल से संयुक्त होता है और इस काल का संयोग शरीर से होता है। इस प्रकार बहुत या कम सूर्य की क्रिया से विशिष्ट शरीर के ज्ञान का कारण, इस परम्परा सम्बन्ध, के घटक पदार्थ के रूप में भी काल की सिद्धि हो जाती है। इस प्रकार परत्व अपरत्व बुद्धि का असाधारण-निमित्त काल सिद्ध होता है। परत्व एवं अपरत्व ये गुण हैं जो ज्येष्ठ या कनिष्ठ व्यक्ति के शरीर में समवाय सम्बन्ध से उत्पन्न होते हैं अतः इन दोनों गुणों का समवायिकारण शरीर होता है। इस समवायिकारण में सम्बद्ध होता हुआ कारण, उपर प्रदर्शित सूर्यक्रियासमवायिसूर्य से संयुक्त काल का संयोग होता है। इसी संयोग के आश्रय के रूप में काल की सिद्धि होती है। वास्तव में क्रिया ही काल की उपाधि है यही कारण है कि कविकुलगुरु कालिदास अभिज्ञान शाकुन्तलम् के मंगलाचरण में अष्टमूर्ति भगवान् शिव की ‘ये द्वे कालं विधत्तः’ इस वाक्य से उल्लेख करते हैं। यहाँ सूर्य एवं चन्द्रमा को दो काल का कारण बताया गया है। इसी प्रसिद्ध नाटक में महर्षि कण्व के आश्रम में चन्द्रमा एवं सूर्य के अस्त एवं उदय काल का निरुपम निरूपण करते हुए कविवरेण्य कालिदास कहते हैं- यात्येकतोऽस्तशिखरं पतिरोषधीनां आविष्कृतोरुणपुरस्सर एकतोऽर्कः। तेजो द्वयस्य युगपद्व्यसनोदयाभ्यां कालो नियम्यत इवात्मदशान्तरेषु।। इस पद्य में भी महान् दार्शनिक कालिदास न्याय के उस प्रसिद्ध सिद्धान्त की ओर ही इंगित कर रहे हैं जहाँ सूर्य एवं चन्द्रमा के परिस्पन्द को ही, कालसम्बद्ध लोकव्यवहार में असाधारण निमित्त कारण कहा गया है। कोई भी क्रिया जब उत्पन्न होती है तो वह चार क्षणों तक रहती है। प्रस्तुत निबन्ध में इस क्रिया के हर क्षणों के उपाधि का विश्लेषण सूक्ष्मता से किया गया है।

REFERENCES

• श्रीमद्भगवद्गीता, प्रकाशकः Indological Book House सन् 1983. • करिकावली दिनकरी रामरुद्री व्याख्यायुता चौखम्बा प्रकाशन, वाराणसी. • तर्कामृतम् चषक एवं चषकतात्पर्यटीकासमेतम्, नागप्रकाशन, सन् 2003 • अभिज्ञानशाकुन्तलम् The Popular Book Store, Tower Road Surat सन् 1916 • śrīmadbhagavadgītā, prakāśakaḥ Indological Book House san 1983. • karikāvalī dinakarī rāmarudrī vyākhyāyutā caukhambā prakāśana, vārāṇasī. • tarkāmṛtam caṣaka evaṃ caṣakatātparyaṭīkāsametam, nāgaprakāśana, san 2003 • abhijñānaśākuntalam The Popular Book Store, Tower Road Surat san 1916

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Read :2 The Buddhist Logicians and Public Debates: 5th-7th Centuries AD Dr. Radha Madhav Bharadwaj

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The Buddhist Logicians and Public Debates: 5th-7th Centuries AD Dr. Radha Madhav Bharadwaj Associate Professor in History, Deen Dayal Upadhyaya College, (Univ. of Delhi), Dwaraka, Delhi-110078 SID- -367971235 Received on-10/18/2020 14:32:12 Accepted on- 26th January, 2021 Key words- Philosophy, Tarka, Brahamana, Nagarajuna, Mahayana Buddhist text Paper presented at the International Seminar at Gautam Buddha University, Gr. Noida, UP, 7TH-9TH Sept.2012 ABSTRACT This paper is an attempt to review the raging ideological rivalry between the Hindu Brahmanical dialecticians (Nyaya system of Philosophy and the Naiyyayikas) and their Buddhist logician rivals in their writings and public debates about their respective epistemological and ontological teachings and goals. This was done through the method of their respective dialectics and logic called Pramana and Tarka. This will be interesting to see the development of this new trend which sharpened the system of reasoning and public debates in India but also led to much hatred and religious ill will and alleged physical attacks.

REFERENCES

BIBLIOGRAPHY 1. Kajiyama, Y (ed.), (1965), The Vaidalyaprakaraan of Nagarjuna, Indogaku Shiron Shu, 6-7. ‘’ In order to put an end to the conceit of some who is longing for debate (tarka), I shall expound the ‘Pounding to Powder’ (vaidalya)’’. 2. Tola, Fernando and Dragonetti, Carmen (1995, Delhi) Nagarjuna’s Refutation of Logic (Nyaya)—Vaidalyaprakarana. 3. Potter, Karl H (ed.) (1977 Delhi), Encyclopedia of Indian Philosophies, Vol. II, The Tradition of Nyaya-Vaisheshika up to Gangesh, Historical Resume, Motilal Banarsidass. 4. Sankrityayana, Rahula (ed.) (1935, Patna) ‘Vadanayaya’, The Journal of the Bihar and Orissa Research Society, Vol. xxi, part, II (Appendix), Introduction. 5. Sankrityayayana, Rahula (1994, reprint, Allahabad), Darshan Digdarshan, Kitab Mahal. 6. Taber, John (tr. and Commentator) (2005, London and New York), A Hindu Critique of Buddhist Epistemology-The “Determination of Perception,’ Chapter of Kumarila Bhatta’s Shlokavarttika’, Routledge Curzon. 7. Tola, Fernando and Dragonetti, Carmen (1995, Delhi) Nagarjuna’s Refutation of Logic (Nyaya)—Vaidalyaprakarana. 8. Tripathi, Radhavallabh (Jan.2012, New Delhi), ‘Shastrartha: A Living Sanskrit Tradition’, in Kalyan Kumar Chakravarti (ed.) Visvavara- Sanskrit For Human Survival, Rashtriya Sanskrit Sansthan. 9. Vidyabhushan, Satis Chandra (1977, rpt. New Delhi), History of the Medieval School of Indian Logic, Oriental Books Reprint Corporation. 10. Warder, A.K (1970) (2004 rpt., Delhi), Indian Buddhism, Motilal Banarasidass. 11. Tripathi, Radhavallabh (2014), Makers of Indian Literature--Dharmakirti, Sahitya Akademi, New Delhi.

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Read :3 अर्वाचीनसंस्कृतसाहित्यसंवर्धने आचार्यरामजीठाकुरस्य योगदानम् डा. रत्नमोहन झा

ABSTRACT OF THE PAPER

अर्वाचीनसंस्कृतसाहित्यसंवर्धने आचार्यरामजीठाकुरस्य योगदानम् डा. रत्नमोहनझाः सहायकाचार्यः, दूरस्थशिक्षा, केन्द्रीयसंस्कृतविश्वविद्यालयः, नवदेहली SID- 375060365 Received on-1/10/2021 22:06:13 Accepted on- 26th January, 2021 प्रमुखशब्दाः-मिथिला, ध्वन्यालोककारः, श्रोत्रीयब्राह्मणः, श्रीमान् रामजीठाकुरः, वैदेहीपदाङ्कम् खण्डकाव्यं शोधसारः मिथिलायां शास्त्रपरम्परया सह काव्यपरम्पराऽपि अत्यन्तं समुमन्नता वर्तते। याज्ञवल्क्यस्यास्यां भूम्यां यथा व्याकरण-दर्शन-धर्मशास्त्रादिविविधशास्त्राणि प्रवृद्धानि तथैव काव्यान्यपि पल्लवितानि सुपुष्पितानि फलितानि च। ध्वन्यालोककारः कथयति- अपारे काव्यसंसारे कविरेव प्रजापतिः। यथास्मै रोचते विश्वं तथेदं परिवर्तते॥ कविः न केवलं प्रत्यक्षं विलोकयति अपितु अतीतमनुभूय भविष्यमपि पश्यति। तस्मादेवोच्यते "कवयः क्रान्तदर्शिनः" इति। वस्तुतथ्यस्य दर्शनेन ऋषित्वं प्राप्यते। परन्त्वनुभूतानां वस्तुतथ्यानां शब्दैः निरूपणेनैव कवित्वं प्राप्यते। संस्कृते प्राचीना अर्वाचीनेति परम्परायाद्वयं वर्तते। आद्यायां तत्र सन्ति भासकालिदासादयः, अपरायाञ्च क्षमारावरेवाप्रसादराजेन्द्रमिश्र-राधावल्लभादयश्च। अपरामेनाम् अर्वाचीनां परम्परां सनाथीकरोति आचार्यः रामजीठाकुरः। कवेः रचनायां तदीयं गाम्भीर्यं तदीया चिन्तनशैली च परिलक्ष्यते। तदनुगुणमेव सः कविसमवाये स्थानमवाप्नोति। श्रीमतः ठाकुरमहाशयस्य रचनासु अत्यन्तम् औनत्यं वर्तते। पुनरपि महदाश्चर्यकरं नाम नायं सर्वैः ज्ञायते। मन्ये परिचयाभावः तत्र कारणम्। अस्य कवेः काव्यसृष्टिः काव्यरसज्ञैः अवश्यमेव ज्ञातव्या। एतदर्थमेव अनुसन्धानपुरस्सरं लेखोऽयं समुपस्थाप्यते। अस्मिन् आचार्यस्य रामजीठाकुरस्य परिचितिः अधीतिः वृत्तिः कृतिश्च क्रमशः समुपस्थाप्यन्ते । ABSTRACT The tradition of poetics as well scripture tradition in Mithila is quite advance. Not only this but Grammar, Philosophy and theology have been achieved excellence status. In this tradition, Acharya Ram Ji Thakur's contribution is incomparable. His works specially in the area of poetics is unique. The introductory research paper on his writings is presented here.

REFERENCES

सन्दर्भग्रन्थसूची 1. वैयाकरणसिद्धान्तकौमुदी, सम्पादकः- श्रीकृष्णस्वरूप काव्यतीर्थ, प्रकाशकः- चौखम्भा ओरियन्टालिया, वाराणसी, तृतीयसंस्करणम्-1982 2. श्रीमद्भगवद्गीता, व्याख्याकारः- ए.सी. भक्तिवेदान्त स्वामी प्रभुपाद, प्रकाशकः- भक्तिवेदान्त ट्रस्ट, मुम्बई, प्रकाशनवर्षम्-1990 3. ध्वन्यालोकः, व्याख्याकारः- आचार्य जगन्नाथ पाठक, प्रकाशकः- चौखम्भा विद्या भवन, वाराणसी, षष्ठ संस्करण- 1997 4. प्रेमरहस्यम्, प्रणेता- डा. रामजी ठाकुर, प्रकाशकः- प्रतिभा कम्युनिकेशन,दरभङ्गा, प्रकाशनवर्षम्-2003 5. अभिज्ञानशाकुन्तलम्, सम्पादकः-श्रीकृष्णमणि त्रिपाठी, प्रकाशकः- चौखम्भा सुरभारती प्रकाशन,वाराणसी, पुनर्मुद्रित संस्करण-2009 6. लघुप्रबन्धत्रयी, रचनाकारः- डा. रामजी ठाकुर, प्रकाशकः- राष्ट्रियसंस्कृतसंस्थानम्,नवदेहली, प्रकाशनवर्षम्-2009 7. काव्यकोषः, सम्पादकः- डा. लक्ष्मीनाथ झा, प्रकाशकः- रीता प्रकाशन, प्रकाशनवर्षम्-2011 8. आत्म गगन पथ, लेखकः प्रकाशकश्च- डा.रामजी ठाकुर, मुद्रकः- एकेडेमी प्रेस, दारागंज, इलाहाबाद, प्रकाशनवर्षम्- 2015 9. अमृतमन्थनम्, लेखकः- डा. रामजी ठाकुर, प्रकाशकः- राष्ट्रियसंस्कृतसंस्थानम्,नवदेहली, प्रकाशनवर्षम्-2016 10. शक्तिविलासकाव्यम्, सम्पादकः-डा. इन्द्रनाथ झा, प्रकाशकः- मनीष प्रकाशन,वाराणसी, प्रकाशनवर्षम्-2016 11. उद्यानसौरभम्, सम्पादकः- लक्ष्मीकान्त विमल, प्रकाशकः- विद्यानिधि प्रकाशन,दिल्ली, प्रथम संस्करण-2018 sandarbhagranthasūcī 1. vaiyākaraṇasiddhāntakaumudī, sampādakaḥ- śrīkṛṣṇasvarūpa kāvyatīrtha, prakāśakaḥ- caukhambhā oriyanṭāliyā, vārāṇasī, tṛtīyasaṃskaraṇam-1982 2. śrīmadbhagavadgītā, vyākhyākāraḥ- e.sī. bhaktivedānta svāmī prabhupāda, prakāśakaḥ- bhaktivedānta ṭrasṭa, mumbaī, prakāśanavarṣam-1990 3. dhvanyālokaḥ, vyākhyākāraḥ- ācārya jagannātha pāṭhaka, prakāśakaḥ- caukhambhā vidyā bhavana, vārāṇasī, ṣaṣṭha saṃskaraṇa- 1997 4. premarahasyam, praṇetā- Dr. rāmajī ṭhākura, prakāśakaḥ- pratibhā kamyunikeśana,darabhaṅgā, prakāśanavarṣam-2003 5. abhijñānaśākuntalam, sampādakaḥ-śrīkṛṣṇamaṇi tripāṭhī, prakāśakaḥ- caukhambhā surabhāratī prakāśana,vārāṇasī, punarmudrita saṃskaraṇa-2009 6. laghuprabandhatrayī, racanākāraḥ- Dr. rāmajī ṭhākura, prakāśakaḥ- rāṣṭriyasaṃskṛtasaṃsthānam,navadehalī, prakāśanavarṣam-2009 7. kāvyakoṣaḥ, sampādakaḥ- Dr. lakṣmīnātha jhā, prakāśakaḥ- rītā prakāśana, prakāśanavarṣam-2011 8. ātma gagana patha, lekhakaḥ prakāśakaśca- Dr. rāmajī ṭhākura, mudrakaḥ- ekeḍemī presa, dārāgaṃja, ilāhābāda, prakāśanavarṣam- 2015 9. amṛtamanthanam, lekhakaḥ- Dr. rāmajī ṭhākura, prakāśakaḥ- rāṣṭriyasaṃskṛtasaṃsthānam,navadehalī, prakāśanavarṣam-2016 10. śaktivilāsakāvyam, sampādakaḥ-Dr. indranātha jhā, prakāśakaḥ- manīṣa prakāśana,vārāṇasī, prakāśanavarṣam-2016 11. udyānasaurabham, sampādakaḥ- lakṣmīkānta vimala, prakāśakaḥ- vidyānidhi prakāśana,dillī, prathama saṃskaraṇa-2018

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Read :4 वैशेषिकदर्शने शब्दस्य गुणत्वसिद्धिः डॉ. विश्वेशः वाग्मी

ABSTRACT OF THE PAPER

वैशेषिकदर्शने शब्दस्य गुणत्वसिद्धिः डॉ. विश्वेशः वाग्मी सहाकाचार्यः, संस्कृतविभागः, महात्मा-गाँधी-केन्द्रीय-विश्वविद्यालयः, बिहारः SID- -323541868 Received on--8/11/2020 13:37:00 Accepted on- 26th January, 2021 प्रमुखशब्दाः-वैशेषिकदर्शनम्, शब्दः, कणादः, गुणत्वसिद्धिः, उदयनाचार्यः, शङ्करमिश्रः, गुणः, अकारणगुणपूर्वकत्वम्, अयावद्द्रव्यभावित्वम्, आश्रयादन्यत्रोपलब्धिः। शोधसारः श्रुतिकालादारभ्यैव भारतीयदार्शनिकैः शब्दस्य स्वरूपमभिलक्ष्य अनेके महत्त्वपूर्णाः सिद्धान्ताः प्रस्तुताः। वैशेषिकदार्शनिकाः कणादप्रशस्तपादप्रभृतयोऽचार्या अपि तत्र नापवादाः। वैशेषिकदर्शनानुसारं शब्दस्तु न द्रव्यरूपः, न कर्मरूपः, न वा सामान्यविशेषसमवायरूप अपितु चतुर्विंशतिर्गुणेष्वन्यतमः नित्यस्याकाशस्य विशेषगुणः श्रोत्रमात्रग्राह्यश्च वर्तत इति किन्तु शब्दस्य स्वरूपविषये दर्शनान्तरेषु मतभेदो दरीदृश्यते। यत्र चार्वाक-जैन-सांख्य-योग-मीमांसा(प्राभाकराः)-वेदान्त-न्याय-वैशेषिकदर्शनानि शब्दस्य गुणत्वं स्वीकुर्वन्ति तत्रैव मीमांसा(भाट्टाः)-व्याकरण-माध्व-शैवदर्शनानि अस्य द्रव्यत्वं ख्यापयन्ति। एतेष्वपि भाट्टमीमांसकाः विशेषतः विविधोपायैः शब्दस्य द्रव्यत्वं साधयन्ति। प्रस्तुतेऽस्मिन् शोधपत्रे न केवलं शब्दद्रव्यत्ववादीनामेतेषां युक्तियुक्तखण्डनं क्रियते अपितु शब्दस्य द्रव्यत्व-कर्मत्व-सामान्यत्व-विशेषत्व-समवायत्व-अभावत्वासिद्धिप्रदर्शनपूर्वकं सिद्धान्तोऽयं स्थिरीक्रियते यच्छब्दो गुण एव न द्रव्यम् तत्रापि च अकारणगुणपूर्वकत्वात्, अयावद्द्रव्यभावित्वात्, आश्रयादन्यत्रोपलब्धत्वात्, आत्मनि असमवेतत्वात्, श्रोत्रग्राह्यत्वात्, वैशेषिकगुणभावाच्च शब्दः पृथिव्यादिषु द्रव्येषु केवलमाकाशस्यैव गुणः इति वैशेषिकसिद्धान्तानां सुसम्बद्धरूपेणोपस्थापनं समग्रतया विश्लेषणञ्च विधीयते। ABSTRACT Since the Vedic period, many important principles were presented by Indian philosophers by targeting the nature of the word. It was also presented by the Acharyas of the Kanada, Prashastpada, etc. According to the Vaishshik philosophy, the word is not a matter of substance, not Karma form, not Samanya-Vishesha but a special quality of a continual sky other than 24 Gunas which are assumed by the ears. But there are differences in the views about the nature of the word. While Charwalk, Jain, Sankhya, Yoga, Philosophy, Vedanta, Nyaya- Vaishshik accept the Guna of the word, but Bhatt Mimaamsa, Vyakarana, Madhva, Shaivas etc were include Sabda as matter. the philosophy of the same has been discussed in detail in this research paper.

REFERENCES

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Read : 5 अमूर्त्त “व्रज” से मूर्त्त ब्रज की यात्रा डा. मीनाक्षी
ABSTRACT OF THE PAPER

अमूर्त्त “व्रज” से मूर्त्त ब्रज की यात्रा (वेद से अर्वाचीन लोक तक) डा. मीनाक्षी खरगोन, मध्यप्रदेश SID- 234518486 Received on--1/4/2021 22:48:21 Accepted on- 26th January, 2021 प्रमुख शब्द- व्रज, ब्रज, ऋग्वेद, अमूर्त, काल शोध-सार हर शब्द की एक अपनी यात्रा होती है जिसके द्वारा वह कभी स्वयं को व्यापक करता है अथवा स्वयं को सीमित। कभी-कभी शब्द भिन्न अर्थ में भी प्रयोग होने लगते हैं इसी श्रंखला में व्रज शब्द जो प्राचीन काल में अमूर्त रूप को धारण करता था मध्यकाल तक आते-आते मूर्त स्थान का वाचक हो जाता है। समस्त भक्ति आंदोलन इस शब्द के मूर्तिमान होने पर सुदृढ़ आधार पा जाता है। इसी ब्रज शब्द की यात्रा को ऋग्वेद से लेकर स्तोत्र साहित्य तक भिन्न-भिन्न अर्थों को धारण करते हुए स्थान वाचक के रूप में रूढ़ होते हुए इस शोध पत्र में प्रस्तुत किया गया है। ABSTRACT Each word has its own journey by which it ever broadens or limits itself. Sometimes words begin to be used in different ways in this series, the word ' Vraj ', which holds an abstract form in ancient times, becomes a signifier of the tangible place by the middle of the period. The entire bhakti movement gets a strong base when this word is idolised. This research paper, while holding different meanings from Rigveda to ode literature, to the journey of the same Braj.

REFERENCES

सन्दर्भग्रन्थसूची • काव्यप्रकाशः, संस्कृत पुस्तक भाण्डार, कलिकाता, 2008 • कौटलीयार्थशास्त्रम्,आर.पी.कांगलो, मुम्बाई, 1966 • छान्दाग्योपनिषद्, पं0 श्रीराम शर्मा आचार्य, संस्कृति सस्थान, बरेली। • तर्कसंग्रहः, हरिकृष्णनिबन्धभवनम्, 1960 • तैत्तिरीयारण्यकम्, आनन्दाश्रमसंस्कृतग्रन्थावली, 1967 • तैत्तिरीयोपनिषद्, पं0 श्रीराम शर्मा आचार्य, संस्कृति सस्थान, बरेली। • तैत्तिरीयोपनिषद्, स्वामी प्रखर प्रज्ञानन्द सरस्वती, चैखम्भा संस्कृत सस्थान, वाराणसी। • पूर्वमीमांसासूत्रम्-चौखम्बा संस्कृत सिरीज आफिस्, वाराणसी, 1916 • ब्रह्मसूत्रशांकरभाष्यम्, निर्णयसागरप्रेस्, मुम्बई, 1904 • मनुस्मृतिः, मोतिलाल बनारसीदास, वाराणसी, 1990 • याज्ञवल्क्यस्मृतिः(मिताक्षरासहिता) चौखम्बासंस्कृतप्रतिष्ठान, दिल्ली, 2005 • रघुवंशम्, चौखम्बासंस्कृतसंघटन, वाराणसी, 1985 • वेदान्तसारः, राष्ट्रियसंस्कृतसाहित्यकेन्द्र, जयपुर, 2005 • सङ्गीतपारिजातः, चौखम्बा संस्कृत सीरिज, वाराणसी, 1987 sandarbhagranthasūcī • kāvyaprakāśaḥ, saṃskṛta pustaka bhāṇḍāra, kalikātā, 2008 • kauṭalīyārthaśāstram,āra.pī.kāṃgalo, mumbāī, 1966 • chāndāgyopaniṣad, paṃ0 śrīrāma śarmā ācārya, saṃskṛti sasthāna, barelī। • tarkasaṃgrahaḥ, harikṛṣṇanibandhabhavanam, 1960 • taittirīyāraṇyakam, ānandāśramasaṃskṛtagranthāvalī, 1967 • taittirīyopaniṣad, paṃ0 śrīrāma śarmā ācārya, saṃskṛti sasthāna, barelī। • taittirīyopaniṣad, svāmī prakhara prajñānanda sarasvatī, caikhambhā saṃskṛta sasthāna, vārāṇasī। • pūrvamīmāṃsāsūtram-caukhambā saṃskṛta sirīja āphis, vārāṇasī, 1916 • brahmasūtraśāṃkarabhāṣyam, nirṇayasāgarapres, mumbaī, 1904 • manusmṛtiḥ, motilāla banārasīdāsa, vārāṇasī, 1990 • yājñavalkyasmṛtiḥ(mitākṣarāsahitā) caukhambāsaṃskṛtapratiṣṭhāna, dillī, 2005 • raghuvaṃśam, caukhambāsaṃskṛtasaṃghaṭana, vārāṇasī, 1985 • vedāntasāraḥ, rāṣṭriyasaṃskṛtasāhityakendra, jayapura, 2005 • saṅgītapārijātaḥ, caukhambā saṃskṛta sīrija, vārāṇasī, 1987

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Read : 6 निरुक्ते व्याकरणांशाः डा. दिद्दिगि वंशीकृष्णः

ABSTRACT OF THE PAPER

निरुक्ते व्याकरणांशाः डा. दिद्दिगि वंशीकृष्णः सहायकसंशोधकः, प्राच्यविद्यासंशोधनालयः, मैसूरु विश्वविद्यानिलयः, मैसूरु – ५७०००५. SID- 350376161 Received on-8/31/2020 15:51:19 Accepted on- 26th January, 2021 प्रमुखशब्दाः-निरुक्तम्, शास्त्रम्, अङ्गम्, व्याकरणम्, वैयाकरणः, गार्ग्यः, औदुम्बरायणः, शाकटायनः, नाम, आख्यातः, उपसर्गः, निपातः ॥ शोधसारः वस्तुतः निरुक्तं वैदिकानां क्लिष्टशब्दानां सङ्ग्रहग्रन्थस्य पञ्चाध्यायात्मकस्य निघण्टोः व्याख्यैव यास्ककृता। अयं निरुक्तग्रन्थः व्याकरणविशेषश्चापि वैदिकक्लिष्टशब्दनिर्वचनसमुच्चयः। एवमेव अस्मिन् निरुक्ते यास्कादपि प्राचां निरुक्तकाराणां वैयाकरणानाञ्च नामनिर्देशनं द्रष्टुं शक्यते। एनमेव उल्लेखमनुसृत्य अयं निरुक्तग्रन्थः व्याकरणविशेषशब्दनिरुक्तसमुच्चय इति वक्तुं शक्यते। परन्तु एतयोः शास्त्रयोरङ्गयोर्वा मध्ये को वा विषयः साम्यः को वैषम्य इति प्रश्नः सर्वथा सम्भूयत एव। तत्परिहारार्थमेव इदं लेखनं लिखितुं प्रवृत्तोऽहम्। ABSTRACT The Nighantu granth with chapter 5, which is written by the Maharishi Yask, is known as the Nirukt Shastra, in which the Acharyas of ancient grammar and the disabled have also been mentioned in this disincered Then there is a question about the similarity and inequality between the non-scriptures and the grammar, which is to address the research paper which explains the relationship between the two scriptures.

REFERENCES

सन्दर्भग्रन्थसूची १. अष्टाध्यायी सूत्रपाठः (पाणिनीयः), सं॥ प्र॥ शङ्कररामशास्त्री, मैलापुर, १९३७. २. ऐतरेयालोचनम्, सत्यव्रत सामश्रमी, हितव्रत चट्टोपाध्याय, कोलकत्ता, १९०६. ३. निरुक्तम् (यास्कमुनिप्रणीतम्), सं॥ मुकुन्द झा शर्मा, प्र॥ चौखम्बा संस्कृत प्रतिष्ठान, देहली, २००८. ४. निरुक्तसम्मर्शः, स्वामी ब्रह्ममुनिपरिव्राजको विद्यामार्तण्डः, आर्य साहित्यमण्डल, अजमेर, १९६६. ५. पतञ्जलिमुनिविरचितम् महाभाष्यम्, सं॥ युधिष्ठिर मीमांसकः, प्र॥ प्यारेलाल द्राक्षादेवी न्यास ट्रस्ट्, देहली, १९७३. ६. वैयाकरणसिद्धान्तकौमुदी, सं॥ गिरिधर शर्मा & परमेश्वरानन्द शर्मा, प्र॥ मोतीलाल बनारसीदास, देहली, २०१०. sandarbhagranthasūcī 1. aṣṭādhyāyī sūtrapāṭhaḥ (pāṇinīyaḥ), saṃ॥ pra॥ śaṅkararāmaśāstrī, mailāpura, 1937. 2. aitareyālocanam, satyavrata sāmaśramī, hitavrata caṭṭopādhyāya, kolakattā, 1906. 3. niruktam (yāskamunipraṇītam), saṃ॥ mukunda jhā śarmā, pra॥ caukhambā saṃskṛta pratiṣṭhāna, dehalī, 2008. 4. niruktasammarśaḥ, svāmī brahmamuniparivrājako vidyāmārtaṇḍaḥ, ārya sāhityamaṇḍala, ajamera, 1966. 5. patañjalimuniviracitam mahābhāṣyam, saṃ॥ yudhiṣṭhira mīmāṃsakaḥ, pra॥ pyārelāla drākṣādevī nyāsa ṭrasṭ, dehalī, 1973. 6. vaiyākaraṇasiddhāntakaumudī, saṃ॥ giridhara śarmā & parameśvarānanda śarmā, pra॥ motīlāla banārasīdāsa, dehalī, 2010.

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Read : 7 Cultural and Scientific Evaluation of Nārikela (Coconut) in Indian Perspective Dr. Dhananjay Vasudeo Dwivedi
ABSTRACT OF THE PAPER

Cultural and Scientific Evaluation of Nārikela (Coconut) in Indian Perspective Dr. Dhananjay Vasudeo Dwivedi Dr. Shyama Prasad Mukherjee University, Ranchi-834008 SID- 176677214 Received on- 12/8/2020 8:50:38 Accepted on- 26th January, 2021 Keywords- Water of Nārikela, Propagation, Sanātana, Medicinal Preparations of Nārikela ABSTRACT Nārikela is considered to be highly significant plant from cultural and medicinal point of view. Fruits and water of this plant are used for various rituals and religious purposes in India. This apart, various parts of Nārikela are used by the traditional healers for treating numerous diseases. Sanskrit texts are replete with these facts. These texts have also described the way in which this plant can be propagated. Nighaṇṭu texts have come up with various synonyms and these indicate taxonomy, morphology, habitat, action and properties of Nārikela. Visit any temple, and one would find the use of Nārikela on every special occasion. Use of the Nārikela in a prescribed way is helpful in doing away with various sins. Various parts of this plant are considered to be highly nourishing and are used for treating diseases related to Vāta, Pitta, Kapha etc.

REFERENCES

BIBLIOGRAPHY • Aṣṭāṅga Hṛdayam (Tr.), Murthy K R Srikantha, Chowkhamba Krishnadas Academy, Varanasi, 2009 • Bakhru H.K., Foods that Heal, Orient Paperbacks, Delhi, 2010 • Bennet SSR, Gupta PC and Rao R Vijendra, Venerated Plants, Indian Council of Forestry Research and Education, Dehradun, 1992 • Bhaiṣajya Ratnāvalī (Trans.), Lochan Dr. Kanjiv, Choukhamba Sanskrit Bhavan, Varanasi, 2006 • Bhāvaprakāśa of Bhāvamiśra (Tr.), Murthy Prof. K.R. Srikantha, Chaukhamba Bharati Academy, Varanasi, 1999 • Cakradatta (Ed.), Sharma Priya Vrat, Chaukhambha Orientalia, Varanasi, 1998 • Caraka Saṃhitā (Ed.), Sharma PV, Chaukhamba Orientalia, Varanasi, 2008 • Dash Bhagwan, Materia Medica of Ayurveda (Based on Āyurveda Saukhyam of Ṭoḍarānanda, Concept Publishing House, New Delhi, 2000 • Gupta Shakti M., Plant Myths and Tradition, Munshiram Manoharlal Publishers Pvt. Ltd., New Delhi, 2001 • Kaidevnighaṇṭu (Ed.), Sharma PV and Sharma Dr. GP, Chaukhambha Orientalia, Varanasi, 2006 • Kashyapiyakrishisukti (A Treatise on Agriculture by Kashyapa), Ayachit SM (Tr.), Asian Agri-Histroy Foundation, Secunderabad, 2002 • Pandey Gyanendra, Dravyaguṇa Vijñāna (Vol. 3), Chowkhamba Krishnadas Academy, Varanasi, 2004 • Pande Umesh, Miraculous Plants, Bhagvat Pocket Books, Agra, 2004 • Paranjpe Dr. Prakash, Indian Medicinal Plants, Chaukhamba Sanskrit Pratisthan, Delhi, 2005 • Rājanighaṇṭu (Comm.), Sankhyadhar Dr. Satish Chandra, Chaukhambha Orientalia, Varanasi, 2012 • Sharma PV, Nāmarūpajñānam, Satya Priya Prakashan, Varanasi, 2000 • Sharma PV, Fruits and Vegetables in Ancient India, Chaukhambha Orientalia, Varanasi, 2009 • Skanda-Purāṇa (Trans.), Tagare Dr. GV, Motilal Banarasidass Publishers, Delhi, 1993 • Suśruta Saṃhitā (Ed.), Singhal GD, Chaukhamba Sanskrit Pratishthan, Delhi, 2007 • The Agni Mahāpurāṇam (Ed.), Kumar Dr. Pushpendra Kumar, Eastern Book Linkers, Delhi, 2006 • The Brahma Purāṇa (Tr.), A board of scholars, Motilal Banarasidass Publishers, Varanasi, 2010 • The Garudạ Mahāpurānạm (Ed.), Kumar Prof. Pushpendra, Eastern Book Linkers, Delhi, 2006 • The Padma-Purāṇa (Tr)., Deshpande, Dr. N.A., Motilal Banarasidass Publishers, Varanasi, 2006 • The Skanda-Purāṇa (Tr.), Tagare Dr. G.V., Motilal Banarasidass Publishers, Varanasi, 1995 • Vaidya Manorama, Kalidasa Vaidya, Vaidya Jadavji Ticumbji Acharya Publishers, Bombay, • 1924 • Vishvavallabha (Dear to the World: The Science of Plant Life), Sadhale Nalini (Tr.), Asian Agri-History Foundation, Secunderabad, 1996 • Vrikshayurveda (The Science of Plant Life) by Surapala, Sadhale Nalini (Tr.), Asian Agri-History Foundation, Secunderabad, 2004 • Vṛndamādhava (Ed. & Tr.), Tewari Premvati and Kumari Asha, Chaukhambha Bharati Academy, Varanasi, 2006

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Read : 8 An Analysis on Intangible Cultural Heritage Chhau Atanu Bandyopadhyay
ABSTRACT OF THE PAPER

An Analysis on Intangible Cultural Heritage Chhau Atanu Bandyopadhyay Village + Post - Sonathali, District - Purulia, State - West Bengal, Pin - 723121 SID- -370100684 Received on-10/25/2020 16:54:12 Accepted on- 26th January, 2021 Key Words – Intangible Heritage, Folk Culture, Natyashastra, Chhau. ABSTRACT This research paper analyses the influence of ancient Indian mythology on semi-classical dance form Chhau and the life of Chhau performers. India is a land of different cultures and traditions. Each part of this country has its own specification. Thereafter Sanskrit plays a vital role in the preservation of this culture. Sanskrit is not just a language but also a treasure trove of knowledge about literature, grammar, astrology, Ayurveda, philosophy and so on. Indian semi-classical dance forms are highly inspired by Sanskrit Natyashastra. One of the most popular dance forms of eastern India is Chhau dance. Chhau represents the intangible cultural heritage of this particular region.

REFERENCES

BIBLIOGRAPHY 1. Bhattacharya, A (1972) Chhau dance of Purulia, Rabindra Bharati University edition. 2. Bhattacharya, Asutosh (1993) Chhau Dance of Purulia and Mayurbhanj, A Comparative Study in Chhau Dance of Mayurbhanj. 3. Chatterjii, R (2009) Writing Identities Folklore and Performative Arts of Purulia, Bengal, New Delhi; Aryan Books International. 4. Chhau Dance UNESCO, Representative List of the Intangible Cultural Heritage of Humanity. 5. Mahapatro, Sitakant (1993) Chhau dance of Mayurbhanj. 6. Mahato, Pashupati Prasad (1987) The Performing Arts of Jharkhand. Calcutta; B. B. Prakashan. 7. Pani, Jeevan (1986) A Comparative Study of Three Styles of Chhau, a seminar paper presented at Rabindra Mandap, Bhubaneswar.

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Read : 9 साम्प्रतिककाले धर्मशास्त्रस्य प्रासंगिकता डा. प्रीति पारेश्वरि महान्ति

ABSTRACT OF THE PAPER

साम्प्रतिककाले धर्मशास्त्रस्य प्रासंगिकता डा. प्रीति पारेश्वरि महान्ति सहाचार्यः, धर्मशास्त्रविभागः, राजकीयसंस्कृत महाविद्यालय भागलपुर,बिहार SID- 350596111 Received on--8/31/2020 13:51:09 Accepted on- 26th January, 2021 प्रमुखशब्दाः- लोकः, धर्मशास्त्रम्, धर्मः, साहित्यम्। शोधसारः भारतवर्षे विरचितेषु विभिन्नेषु शास्त्रेषु धर्मशास्त्रस्य प्राशस्त्यं प्रामाण्यञ्च सुविदितचरम्। वैदिककालादनन्तरं प्रादुर्भूतेषु त्रिविधेषु स्मृतिसूत्रनिबन्धात्मकेषु धर्मशास्त्रसाहित्येषु प्रामुख्येनैवाचारव्यवहारप्रायश्चित्तविषया विचारिता दृश्यन्ते। धर्मशास्त्रमिदं लोकोपकारकं सामाजिकं शास्त्रम्। लोके शास्त्रस्य बहुलमुपयोगित्वं विद्यते। धर्मशास्त्रे आलोचितानां पाप-प्रायश्चित्त-श्राद्ध-शुद्धि-देवार्चन-स्नान-होम-जप-तीर्थाटनोपवासप्रभृतीनां कर्मणामदृष्टैकफलत्वेन नास्तिकैरप्रत्क्षीकृतत्वेन चाप्रामाण्यमिति यद्यपि केचन संगीरन्ते तथापि सामाजिकवैज्ञानिकदृष्टया धर्मशास्त्रस्य प्रत्यक्षफलदायकत्वेन महत्युपादेयता विद्यते। अतः साम्प्रतिककाले अस्य धर्मशास्त्रस्य प्रासंगिकता इति विषये साम्प्रतं मया आलोच्यते। ABSTRACT In many scriptures in India, the praise and authenticity of the scriptures are known to all know that the three types of memory that arose after the Vedic period have been considered mainly in the non-discriminatory theology literature, etc., mainly on the subjects of ethics, behavior and atonement, etc., this scripture is a factor social scripture to the people, I have known the usefulness of the Scriptures. Etc., actions have been told. So, in the present period, this research paper on the relevance of this scripture has been presented.

REFERENCES

सन्दर्भग्रन्थसूची • काव्यप्रकाशः, संस्कृत पुस्तक भाण्डार, कलिकाता, 2008 • कौटलीयार्थशास्त्रम्,आर.पी.कांगलो, मुम्बाई, 1966 • गौतमधर्मसूत्राणि, चौखम्भा संस्कृत संस्थान, वाराणसी, 2005 • तर्कसंग्रहः, हरिकृष्णनिबन्धभवनम्, 1960 • तैत्तिरीयारण्यकम्, आनन्दाश्रमसंस्कृतग्रन्थावली, 1967 • पूर्वमीमांसासूत्रम्-चौखम्बा संस्कृत सिरीज आफिस्, वाराणसी, 1916 • ब्रह्मसूत्रशांकरभाष्यम्, निर्णयसागरप्रेस्, मुम्बई, 1904 • मनुस्मृतिः, मोतिलाल बनारसीदास, वाराणसी, 1990 • महाभारतम्, (अनुशासनपर्व)भण्डारकर ओरिएण्टालरीसर्च इन्ष्टिच्युट, पूना, 1972 • याज्ञवल्क्यस्मृतिः(मिताक्षरासहिता) चौखम्बासंस्कृतप्रतिष्ठान, दिल्ली, 2005 • रघुवंशम्, चौखम्बासंस्कृतसंघटन, वाराणसी, 1985 • व्याकरणमहाभाष्यम्, विद्यानिधि शोधसंस्थान, कुरूक्षेत्र, 2006 • वेदान्तसारः, राष्ट्रियसंस्कृतसाहित्यकेन्द्र, जयपुर, 2005 • वैशेषिकसूत्रम्, एसियाटिक सोसाइटि, कलिकाता, 1909 • सङ्गीतपारिजातः, चौखम्बा संस्कृत सीरिज, वाराणसी, 1987 • सांख्यतत्वकौमुदी, मोतिलाल बनारसीदास, दिल्ली, 1979 sandarbhagranthasūcī • kāvyaprakāśaḥ, saṃskṛta pustaka bhāṇḍāra, kalikātā, 2008 • kauṭalīyārthaśāstram,āra.pī.kāṃgalo, mumbāī, 1966 • gautamadharmasūtrāṇi, caukhambhā saṃskṛta saṃsthāna, vārāṇasī, 2005 • tarkasaṃgrahaḥ, harikṛṣṇanibandhabhavanam, 1960 • taittirīyāraṇyakam, ānandāśramasaṃskṛtagranthāvalī, 1967 • pūrvamīmāṃsāsūtram-caukhambā saṃskṛta sirīja āphis, vārāṇasī, 1916 • brahmasūtraśāṃkarabhāṣyam, nirṇayasāgarapres, mumbaī, 1904 • manusmṛtiḥ, motilāla banārasīdāsa, vārāṇasī, 1990 • mahābhāratam, (anuśāsanaparva)bhaṇḍārakara orieṇṭālarīsarca inṣṭicyuṭa, pūnā, 1972 • yājñavalkyasmṛtiḥ(mitākṣarāsahitā) caukhambāsaṃskṛtapratiṣṭhāna, dillī, 2005 • raghuvaṃśam, caukhambāsaṃskṛtasaṃghaṭana, vārāṇasī, 1985 • vyākaraṇamahābhāṣyam, vidyānidhi śodhasaṃsthāna, kurūkṣetra, 2006 • vedāntasāraḥ, rāṣṭriyasaṃskṛtasāhityakendra, jayapura, 2005 • vaiśeṣikasūtram, esiyāṭika sosāiṭi, kalikātā, 1909 • saṅgītapārijātaḥ, caukhambā saṃskṛta sīrija, vārāṇasī, 1987 • sāṃkhyatatvakaumudī, motilāla banārasīdāsa, dillī, 1979

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Read : 10 तैत्तिरीयोपनिषद् सम्मत शरीर में अन्नरसमयत्व की अवधारणा प्रियंका मिश्रा
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 Interpretation of Vedas: Oversee by Time Factor (?) Dr. Pranati Mohapatra Mishra .

ABSTRACT OF THE PAPER

तैत्तिरीयोपनिषद् सम्मत शरीर में अन्नरसमयत्व की अवधारणा प्रियंका मिश्रा शोधछात्रा ; संस्कृत, वी.एस.एस.डी. कालेज, नबावगंज, कानपुर उ0प्र0 SID- 371811513 Received on-10/28/2020 21:00:43 Accepted on- 26th January, 2021 प्रमुख शब्द- अन्नरसमयत्व, सप्त धातुएँ, तैत्तिरीयोपनिषद् । शोध-सार उपनिषदों में विभिन्न प्रकार से शरीर की तात्त्विक तथा भौतिक सृष्टि का उल्लेख प्राप्त होता है जिसके अनुसार परमतत्त्व परब्रह्म से सृष्टि के क्रम में आकाश, आकाश से वायु, वायु से अग्नि, अग्नि से आप, आप से पृथिवी, पृथिवी से वनस्पति, वनस्पति से अन्न, तथा अन्न के रस से समस्त प्राणियों की उत्पत्ति हुयी है। अतः यह भौतिक शरीर अन्नरसमय वाला है। शरीर के द्वारा जो भी अन्न ग्रहण किया जाता है, उस अन्नादि के जीर्ण होने से रस परिणामस्वरूप शरीर में सप्त धातुओं तथा अवयवों के आधारों की रचना होती है। संकेत रूप में जीर्ण अशितपीत पदार्थो के स्थूल, मध्यम तथा सूक्ष्म अशों से रक्त, मांस, अस्थि ,मज्जा, मन, वाक् आदि का निर्माण होता है। इस प्रकार आहाररस में उक्त धातु निर्माण के सभी तत्त्व विद्यमान रहते हैं जिसके परिणामस्वरूप बाह्य तथा आभ्यन्तर शरीर पुष्ट होता है। ABSTRACT This physical body is anatomical. Whatever food grain is ingested by the body, due to the chronic loss of the anadi, the result of which is the formation of the basis of sapta metals and ingredients in the body. In the form of indications, blood, flesh, bone, marrow, mind, speech, etc. are formed from the gross, medium and microscopic ashes of chronic Ashtapeet substances. In this way, all the elements of the said metal formation are present in the dietary body, as a result of which the external and meditative body is strengthened.

REFERENCES

सन्दर्भग्रन्थसूची 1 चरकसंहिता, डा ब्रह्मानन्द त्रिपाठी, चैखम्भा सुरभारती प्रकाशन वाराणसी। 2 छान्दाग्योपनिषद्, पं0 श्रीराम शर्मा आचार्य, संस्कृति सस्थान, बरेली। 3 तैत्तिरीयोपनिषद्, स्वामी प्रखर प्रज्ञानन्द सरस्वती, चैखम्भा संस्कृत सस्थान, वाराणसी। 4 तैत्तिरीयोपनिषद्, पं0 श्रीराम शर्मा आचार्य, संस्कृति सस्थान, बरेली। 5 न्यायदर्शन, उदयवीर शास्त्री, अजय प्रिंटर्स, नवीन शाहदरा, दिल्ली। 6 शार्ङग धरसंहिता, डाॅ ब्रहानन्द त्रिपाठी, चैखम्भा सुरभारती प्रकाशन, वाराणसी। 7 सांख्यकारिका, थानेशचन्द्र उप्रति, चैखम्बा संस्कृत प्रतिष्ठान, दिल्ली। sandarbhagranthasūcī 1 carakasaṃhitā, ḍā brahmānanda tripāṭhī, caikhambhā surabhāratī prakāśana vārāṇasī। 2 chāndāgyopaniṣad, paṃ0 śrīrāma śarmā ācārya, saṃskṛti sasthāna, barelī। 3 taittirīyopaniṣad, svāmī prakhara prajñānanda sarasvatī, caikhambhā saṃskṛta sasthāna, vārāṇasī। 4 taittirīyopaniṣad, paṃ0 śrīrāma śarmā ācārya, saṃskṛti sasthāna, barelī। 5 nyāyadarśana, udayavīra śāstrī, ajaya priṃṭarsa, navīna śāhadarā, dillī। 6 śārṅaga dharasaṃhitā, ḍāॅ brahānanda tripāṭhī, caikhambhā surabhāratī prakāśana, vārāṇasī। 7 sāṃkhyakārikā, thāneśacandra uprati, caikhambā saṃskṛta pratiṣṭhāna, dillī।

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Read : 12 सम्प्रदानसंज्ञाविचारः Dr. G.S.V. Dattatreya Murthy .

ABSTRACT OF THE PAPER

सम्प्रदानसंज्ञाविचारः Dr. G.S.V. Dattatreya Murthy Assistant Professor & Head, Department of Sanskrit & Indian Culture SCSVMV (Deemed to be University), Enathur, Kanchipuram - 631561 SID- 377392669 Received on-11/15/2020 18:00:18 Accepted on- 26th January, 2021 प्रमुखशब्दाः-सम्प्रदानसंज्ञा, विप्राय गां ददाति, शेषित्वम्, शेषत्वम्, अन्वर्थसंज्ञा, पत्ये शेते, अनिराकर्तृ, अनुमन्तृ, यं सः, अभि, प्र, निरूपकत्वम्, स्वत्वम्, प्रतियोगित्वम् शोधसारः कारकाणि षट्। षट्सुकारकेषु सम्प्रदानमपि अन्यतमं भवति। संज्ञासूत्रमिदम्। अनेन सूत्रेण सम्प्रदानसंज्ञा विधीयते। लघ्वर्थं संज्ञाकरणम्। संज्ञा नाम यतो न लघीयः। सम्प्रदानमिति महासंज्ञाकरणात् अन्वर्थसंज्ञा विज्ञायते। सम्यक् प्रदीयते अस्मै इति सम्प्रदानम्। एवञ्च यत्र पुनः अपुनर्ग्रहणाय दीयते तत्रैव दानक्रियाकर्मणा सम्बन्धुमिष्टस्य अनेन सम्प्रदानसंज्ञा विधीयते। उदा-विप्राय गां ददाति। एतत्सर्वं वृत्तिकारमतानुरोधेन। भाष्यकारमते अन्वर्थत्वं नस्त्यस्याः। खण्डिकोपाध्यायः शिष्याय चपेटां ददाती ति वाक्यं महाभाष्ये दरीदृश्यते। तत्र शिष्याय इत्यत्र चतुर्थिविभक्तिः । सम्प्रदानस्यान्वर्थत्वाङ्गीकारे शिष्याय इत्यत्र चतुर्थ्या न भाव्यम्। तस्मात् नास्याः अन्वर्थत्वम्। अतः क्रियामात्रकर्मसम्बन्धाय क्रियायामुद्धेश्यं यत् कारकं तत् सम्प्रदानमिति शाब्दिकसिद्धान्तः। यथा ब्राह्मणाय गां ददाति इत्यत्र दानक्रियाकर्मीभूतगोसम्बन्धाय ब्राह्मणे दानक्रियायामुद्देश्यः। विचारपत्रेऽस्मिन् वृत्तिकारमतम्, भूषणकारादीनां च मतं सम्यगनुनिशम्य सम्प्रादानविषये विद्यमानान् मतभेदान् सुष्ठु परिशील्य, क्रियाग्रहणं कर्तव्यमिति वार्तिकमनावश्यकमिति सिद्धान्तप्रदर्शनमत्र यथामति कृतम्। अत्र युक्तायुक्तत्वं उत्पश्यन्तु पण्डिताः ABSTRACT Kaaraka prakaranam is considered as the main part of Paninian grammar. According to Patanjali, Kaaraka is that which generates the action. There are six karakas. Karta, karma, karana, sampradana, apadana and adhikaranam.Karta is that which performs the action independently. Karma kaaraka is that which is the most desired thing performed by karta. The thing which is more useful to perform the action of karta is called karana. Many instruments will help karta to accomplish the action among those, after the completion of the activity of the instrument, karta can complete his action successfully is called karana. Sampradana is that whom the karta approaches with the karma. राजा विप्राय गां ददाति In this instance, the Dana kriya is performed by the king and the cow is karma through the Karma I.e.cow I.e.cow king wants to approach vipra. Hence vipra can be designated as sampradana. If there is a separation the one which is stable or unstable and which has no action of separation is called apadana. Adhikaranam is that which is the base of an activity. the substratum/base of the the activity of either karta or karma and it is being denoted by either Karta or karma then that substratum/base is designated as adhikaranam.

REFERENCES

सन्दर्भग्रन्थसूची 1. प्रौढमनोरमा(शब्दरत्नसहिता) चौखाम्बा, वारणासी, 1946. 2. लघुशब्देन्दुशेखरः(गुरुप्रसादशेषसहितः), Andhra University, Visakhapatnam, 1941. 3. वैयाकरणभूषणसारः(तत्वदर्शिनीसहितः) S.V. Vedic University, Tirupati. 4. वैयाकरणसिद्धान्तलघुमञ्जूषा, चौखाम्बा, वारणासी, 1919. 5. भाट्टरहस्यम्(खण्डदेवभावप्रकाशसहितम्) Ministry of Education, GOVT of India 6. व्याकरणमहाभाष्यम्(प्रदीपोद्योतसहितम्) चौखाम्बा, वारणासी 1938. 7. न्यायवार्तिकम्-वारणासी, 1936. 8. पदवाक्यरत्नाकरः, मूलमात्रम्, शास्त्रमुक्तावली, काञ्चीपुरम् 9. भाट्टचिन्तामणिः, तर्कपादः, समयूखः, चौखाम्बा 1934. 10. कारकचक्रम्, चौखाम्बा, वारणासी, 1942. 11. शब्दशक्तिप्रकाशिका, सटीका,चौखाम्बा, 1936. 12. वैयाकरणसिद्धान्तकौमुदी, मोतीलालबनारसदास्, वारणासी. sandarbhagranthasūcī 1. prauḍhamanoramā(śabdaratnasahitā) caukhāmbā, vāraṇāsī, 1946. 2. laghuśabdenduśekharaḥ(guruprasādaśeṣasahitaḥ), Andhra University, Visakhapatnam, 1941. 3. vaiyākaraṇabhūṣaṇasāraḥ(tatvadarśinīsahitaḥ) S.V. Vedic University, Tirupati. 4. vaiyākaraṇasiddhāntalaghumañjūṣā, caukhāmbā, vāraṇāsī, 1919. 5. bhāṭṭarahasyam(khaṇḍadevabhāvaprakāśasahitam) Ministry of Education, GOVT of India 6. vyākaraṇamahābhāṣyam(pradīpodyotasahitam) caukhāmbā, vāraṇāsī 1938. 7. nyāyavārtikam-vāraṇāsī, 1936. 8. padavākyaratnākaraḥ, mūlamātram, śāstramuktāvalī, kāñcīpuram 9. bhāṭṭacintāmaṇiḥ, tarkapādaḥ, samayūkhaḥ, caukhāmbā 1934. 10. kārakacakram, caukhāmbā, vāraṇāsī, 1942. 11. śabdaśaktiprakāśikā, saṭīkā,caukhāmbā, 1936. 12. vaiyākaraṇasiddhāntakaumudī, motīlālabanārasadās, vāraṇāsī.

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Read : 13 The Impact of the Upaniṣad: A Formation of Rabindranath’s Mind Sri Gopal Acharjaya

ABSTRACT OF THE PAPER

The Impact of the Upaniṣad: A Formation of Rabindranath’s Mind Sri Gopal Acharjaya HOD & Assistant Professor, Dpt. of Sanskrit, SCBC College, P.O & Dist Murshidabad, W.B, India SID- 373033486 Received on-11/1/2020 10:04:58 Accepted on- 26th January, 2021 Keywords- Upaniṣad in Rabindranath’s mind, brāhmavāda, ānandavāda, Upaniṣad mythology and development of ideas in Rabindra Sahitya. ABSTRACT Paramapuruṣārthasvarūpa Brahmavidyā i.e., śhreya and Abidyārūpa Karma i.e., Preya- in both of these sciences, Indian sages have adopted śhreyarūpa Brahmavidyā i.e., Parāvidyā. This statement of the Upaniṣad has attracted the respect of various scholars. The world-renowned Rabindranath is no exception. Rabindranath inherited the Sanskrit reverence of his father Maharshi Debendranath. From an early age he studied the Upaniṣad s with great pleasure and tried to understand its meaning. Therefore, from an early age the study of Mantra-Brāhmaṇa-Upaniṣad texts and the attempt to understand the meaning of Upaniṣad developed the philosophical thinking of Rabindranath. In every verse of this Upanishad thought, the coexistence of monotheism with Upanishadism in a separate version of the universe as the god of life has been revealed in every phase of his life. As a result, the taste of Brahmanism has taken a colourful form in Rabindra Sahitya, especially in poetry and essays, due to the quality of his writing. In Rabindranath, various myths of various Upaniṣad s like īśa-keno-kaṭha-praśna-muṇḍaka-māṇḍukya-taittirīya-chāndogya-vṛhadāraṇyaka- śvetāśvatara , have been collected which is helpful in understanding the significance of Upaniṣad thought in the formation of Rabindra Mind. This research paper is a reflection of how the Upanishad ideology is reflected in the formation of Rabindranath's mind.

REFERENCES

BIBLIOGRAPHY 1. Bandyopadhyay, Hiranmoy, Darshan of Upanishads, Sahitya Sangsad, Calcutta, 1983, reprinted. 2. Bandyopadhyay, Hirinmoy, Upanishads and Rabindranath, New Paper Publications, Calcutta, 1970.Reprinted. 3. Bhattacharya, Sukhmoy, Rabindranath in Sanskrit Studies, Aruna Prakashani, Calcutta, 1984. Reprinted. 4. Rabindraracanabali , Volume I-XV, Visva-Bharati Granthanvibhag,, Calcutta, 1394-1396 Bangabda, Reprinted. 5. Sahityadarpan ( by Bishwanath) ঃ 10th chapter, ed. Uday Chandra Bandyopadhyay, Sanskrit Book Depot, Calcutta, 2000, reprinted. 6. F.. Swami Gambhirananda, Upanishad Granthabali: Part I, Udbodhana Karyalaya, 1982, Reprinted. 7. Swami Gambhirananda, Upanishad Granthabali: Part II, Udbodhana Karyalaya, 1984, Reprinted. 8. Swami Gambhirananda, Upanishad Granthabali: Part III, Udbodhana Karyalaya, 1985, Reprinted.

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Read : 14 Unsung royal poets of Sanskrit from Saduktikarṇāmṛtam. Debobrato Sarkar
ABSTRACT OF THE PAPER

Unsung royal poets of Sanskrit from Saduktikarṇāmṛtam. Debobrato Sarkar Assistant professor, Ramananda College, Bishnupur Bankura, West Bengal, 722122. SID- 320721685 Received on-5/12/2020 11:03:53 Accepted on- 26th January, 2021 Keywords-Śrīdhara Dāsa, Saduktikarṇāmṛtam, koṣakāvya, Vākpatirāja, Dharmāśoka, Lakṣaṇa sena, Yaśovarma. ABSTRACT Why the God has been created king? According to manusaṃhitā as it is known that ‘for, when these creatures, being without a king, through fear dispersed in all directions, the lord created king for the protection of this whole creation’ (Manusaṃhitā, 7/3). A kṣatriya became a king who received the knowledge and performed the all rituals of Vedas. It can say that a king will have many good qualities. So sometimes found some kings name who ruled their kingdom as we as associated with several cultural works like singing, dancing, writing etc. for example, samudragupta was a musician, he can play musical instrument and king gangadhara rao newalkar, husband of Rani laksmibai who can dance very well. In this way get many kings name who were associated with Sanskrit literary works. Śrīdhara Dāsa compiler the Saduktikarṇāmṛtam in 1205 A.D. It divided into five chapters and collected around 2400 verses from 500 different poets. So found few royal poets among those and this research paper is going to reveal the information of royal poets.

REFERENCES

BIBLIOGRAPHY • Banjerjee, Suresh Chandra. Sduktikarnāmṛtam of sridhardasa. Calcutta: Firma K.L.Mikhopadhyaya, 1965. • Bhattacharya, Amit. “The gauda king referred to in vakpatiraja’s ‘Gaudabaho.’” Proceedings of the Indian history congress, vol.36, 1975, pp.38-42. JSTOR. • Data, Amaresh. Encyclopaedia of Indian literature vol 2. Newdelhi: sahity Academi. 2005 (rpt.), 1988 (1st Ed.) • Dutta, Jogesh chunder. Rajataraṇginī of kalhana, Kings of Kashmir. Calcutta: I.C.Bosn & Co. Stanhoph press, 1879. • Kane,P.V. The Sahitydarpana of visvanatha. Bombay: Nirnayasagar Press, 1932 (2nd Ed.), 1910 (1st Ed.). • Krishnamacariya, M. History of classic Sanskrit literature. Delhi: Motilal Banarasidass Publisher, 2016 (4th rpt.), 1974 (3rd Ed.). • Mirashi, V.V. Bhavabhūti: his date, life and works. Delhi: Motilal Banarasidass Publisher, 1996 (rpt.), 1974 (1st Ed.). • Sharma, Dasharath. Early chauhan dynasty. Delhi: Motilal Banarasidass Publisher, 2002.

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Read : 15 Swami Vivekananda’s Vision on The Social- Religious Aspect of Bharat: An Analysis Dr. Shlesha Sachindra

ABSTRACT OF THE PAPER

Swami Vivekananda’s Vision on The Social- Religious Aspect of Bharat: An Analysis Dr. Shlesha Sachindra DoE, Delhi. SID- 328162015 Received on-6/12/2020 15:49:47 Accepted on- 26th January, 2021 Keywords-Social, Religious, Spirituals, colonial India ABSTRACT Swami Vivekananda is the youngest seers of ancient Indian wisdom who mesmerized the whole world in 19th century. His audacity makes him harbinger of the invaluable Indian culture and philosophy. Vivekananda admired the impartation of technology but opposed the proselytizing.

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REFERENCES

BIBLIOGRAPHY 1. Complete Work of Swami Vivekananda, Swami Gambhirananda, president, Advait Ashram, Mayavati Almora, Himalyas, vol- I&II, year-1963 2. Caste Culture and Socialism: Advaita Ashram, Culcutta-14, year 1947 3. Thought of Power, Advaita Ashrama, Mayavati Almora, Himalayas: year-1948 4. Atmaprana Pravrajika, Sister Nivedita, Sister Nivedita Girls school, 5 Nivedita lane, Calcutta-3 Ed- 6ht, year 2007

Read : 16 अथर्ववेदे रसायनविज्ञानम् वेणुधरदाशः

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अथर्ववेदे रसायनविज्ञानम् वेणुधरदाशः शोधच्छात्रः (वेद-विभागः), ज.रा.रा.संस्कृतविश्वविद्यालयः,जयपुरम् SID- -372632920 Received on- 10/31/2020 0:52:45 Accepted on- 26th January, 2021 प्रमुखशब्दाः- वेदाः, रसायनम्, सलिलम्, अग्निः, सृष्ट्युत्पत्तिः, सोमः, भौतिकम् । शोधसारः विद् ज्ञाने धातोः घञ् प्रत्यये कृते निष्पन्नस्यास्य वेदशब्दस्यार्थः ज्ञानं भवति । वेदेषु विविधज्ञानविज्ञानविषयाः सन्ति । एतदर्थं वक्तुं शक्यते यत् वेदेष्वपि रासायनिकतत्त्वानां विवेचनं मिलति । रसायनं नाम विविधानां रसानां मिश्रितं रूपम् । रसस्यायनं रसायनमिति विग्रहेण सिद्ध्यति । तैश्च रसैः यत्कार्यं सम्पद्यते तत्कृत्यं रसायनमिति कथ्यते । अत एव रसायनविज्ञानान्तर्गतं ये विषयाः चिन्त्यन्ते तेषु मुख्यघटकरूपेण अपाम् उत्पत्तिः-महत्त्वम्-गुणाः-भेदाः, जलात् सृष्टिः, विविधाः धातवः तथा तेषां मिश्रणविधयः, लवण-जल-रत्नानां च औषधिरूपेणोपयोगः च इत्यादीनां विषयाणां वर्णनानि भवन्ति । अतः अस्मिन् शोधप्रबन्धे केषाञ्चन महत्त्वपूर्णानां विषयाणामुल्लेखः क्रियते । ABSTRACT The word Veda, originating from Vid Dhatu Ghanya suffix, means knowledge. The Veda contains the subject of various types of knowledge science. That is why we can say that the chemistry element is also found in the Vedas. Rasayana means mixed form of various types of juices. Under chemistry, the description of mixture of different juices is obtained, such as the origin of water, importance, properties, distinction, etc. Besides, the origin of creation from water, the method of mixing different metals, the use of salt water and gems in medicine. The description of many subjects is found in the Vedas, in this dissertation, I have mentioned about some of the above facts.

REFERENCES

सन्दर्भग्रन्थसूची • Atharva Veda Samhita (Sayan Bhasya)- pt.Ramswaroop Sharma Gour, Choukhamba vidya vhaban, Varanasi 2011 • Gopath Brahman- Rajendra Lal Mitra And H.Vidyabhusan, Kolkatta 1862 • Manusmruti- Shri Hargovind Shastri, Choukhamba Sanskrit Seris, Varanasi 1952 • Nirukta- Pt. Chajuram Shastri, Meharchand Laxmandas, Delhi 1963 • Rigved Samhita (Sayan Bhasya)- Viswabandhu, Visweswara-nanda Vaidik Institu, Hosiyarpur, 1961 • Taitariyopanishad With Shankar Bhasya- Aanandashram Sanskrit Seris, Puna 1929 • Taitiriya Brahman- Harinarayan Aapte, Aanandashram Sanskrit Seris, Puna 1898 • Yajurved- Shri Ram Sharma Aacharya, Sanskruti Sansthan, Bareli 1969 • अथर्ववेद संहिता (सायणभाष्य)- पं.रामस्वरूप शर्मा गौड, चौखम्बा विद्या भवन, वाराणसी, 2011 • ऋग्वेद संहिता (सायणभाष्य)- विश्वबन्धु, विश्वेश्वरानन्द वैदिक रिसर्च इन्सिटीट्यूट, होशियारपुर, 1961 • गोपथ ब्राह्मण- राजेन्द्रलाल मित्र एवं एच.विद्याभूषण, कलकत्ता 1862 • तैत्तरीयब्राह्मण- हरिनारायण आप्टे, आनन्दाश्रम संस्कृत सीरीज, पूना 1898 • तैत्तरीयोपनिषद्- शांकर भाष्य सहित, आनन्दाश्रम संस्कृत सीरीज, पूना 1929 • निरुक्त- पं.छज्जूराम शास्त्री, मेहरचन्द लक्ष्मणदास, दिल्ली 1963 • मनुस्मृति- हिन्दी अनुवादक, श्री हरगोविन्द शास्त्री, चौखम्बा संस्कृत सीरीज, बनारस 1952 • यजुर्वेद- श्री राम शर्मा आचार्य, संस्कृति संस्थान, बरेली 1969 sandarbhagranthasūcī • Atharva Veda Samhita (Sayan Bhasya)- pt.Ramswaroop Sharma Gour, Choukhamba vidya vhaban, Varanasi 2011 • Gopath Brahman- Rajendra Lal Mitra And H.Vidyabhusan, Kolkatta 1862 • Manusmruti- Shri Hargovind Shastri, Choukhamba Sanskrit Seris, Varanasi 1952 • Nirukta- Pt. Chajuram Shastri, Meharchand Laxmandas, Delhi 1963 • Rigved Samhita (Sayan Bhasya)- Viswabandhu, Visweswara-nanda Vaidik Institu, Hosiyarpur, 1961 • Taitariyopanishad With Shankar Bhasya- Aanandashram Sanskrit Seris, Puna 1929 • Taitiriya Brahman- Harinarayan Aapte, Aanandashram Sanskrit Seris, Puna 1898 • Yajurved- Shri Ram Sharma Aacharya, Sanskruti Sansthan, Bareli 1969 • atharvaveda saṃhitā (sāyaṇabhāṣya)- paṃ.rāmasvarūpa śarmā gauḍa, caukhambā vidyā bhavana, vārāṇasī, 2011 • ṛgveda saṃhitā (sāyaṇabhāṣya)- viśvabandhu, viśveśvarānanda vaidika risarca insiṭīṭyūṭa, hośiyārapura, 1961 • gopatha brāhmaṇa- rājendralāla mitra evaṃ eca.vidyābhūṣaṇa, kalakattā 1862 • taittarīyabrāhmaṇa- harinārāyaṇa āpṭe, ānandāśrama saṃskṛta sīrīja, pūnā 1898 • taittarīyopaniṣad- śāṃkara bhāṣya sahita, ānandāśrama saṃskṛta sīrīja, pūnā 1929 • nirukta- paṃ.chajjūrāma śāstrī, meharacanda lakṣmaṇadāsa, dillī 1963 • manusmṛti- hindī anuvādaka, śrī haragovinda śāstrī, caukhambā saṃskṛta sīrīja, banārasa 1952 • yajurveda- śrī rāma śarmā ācārya, saṃskṛti saṃsthāna, barelī 1969
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Read : 17 काव्यशास्त्रे प्रयोजनस्वरूपविमर्शः सोमा प्रामाणिकः

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काव्यशास्त्रे प्रयोजनस्वरूपविमर्शः सोमा प्रामाणिकः 596/19A/1, Parui Das Para Road Nabapally, P.O.-Sarsuna, Kolkata. SID- 366146277 Received on- 10/12/2020 10:51:55 Accepted on- 26th January, 2021 Keywords- आचार्यभरतः, आलङ्कारिकाः, काव्यप्रयोजनम्, आचार्यमम्मटः। शोधसारः काव्य-शास्त्र-विनोदेन कालो गच्छति धीमताम् । व्यसनेन च मूर्खानां निद्रया कलहेन च ।। धीमतां वुद्धिमतां मतिमतां जनानां कालः समयः काव्य-शास्त्रविनोदेन कवेः कर्म काव्यं रसात्मकं वाक्यं तदेव शास्त्रं काव्य-शास्त्रं तेन तदालोचनेन यः विनयः आनन्दातिशयः तेन गच्छति अतिवर्तते । परन्तु-मूर्खानां मूढजनानां व्यसनेन व्यस्यते चित्तं कर्तव्य-कार्यात् आक्षिप्यते अनेन इति व्यसनम् । सुरापान-द्युत-क्रीडादिकं तेन तज्जनित-प्रमोदेन तथा निद्रया स्वप्नेन, कलहेन वा विवादेन च कालो गच्छति, निरर्थकं क्षयं यातीत्यर्थः। अस्य श्लोकस्य सन्देशः। अस्मिन् शोधपत्रे काव्यप्रयोजनविषये बालानां तोषाय चर्चा विहिता मया। ABSTRACT What is the main goal of poetry? What is the difference between poetry and literature? These aspects have been discussed in this paper. Acharya Bharat and later on Acharya Mammat like several scholars defined the Poetry.

REFERENCES

सन्दर्भग्रन्थसूची (१) काव्यप्रकाशः, आनन्दाश्रमसंस्कृतग्रन्थावलिः, नागोजीभट्टविरचितोद्द्योतयुत- गोविन्दठक्करविरचित प्रदीपसमेतः, (सम्पा.) विनायक गणेश आपटे, 1929 ई (२) काव्यप्रकाशः, आनन्दाश्रमसंस्कृतग्रन्थावलिः, श्रीमाणिक्य चन्द्र विरचितसंकेतसमेतः (सम्पा.) विनायक गणेश आपटे, 1921 ई. (३) काव्यप्रकाशः, संस्कृत कोलेज, कलिकाता. सान्धिविग्रहिकश्रीधरकृतटीकया समेतः, (सम्पा.) शिवप्रसाद भट्टाचार्यः, 1881 तमे शकवत्सरे . (४) काव्यप्रकाश-रहस्यम्- सीतारामजयरामजोशी , चौखम्बा संस्कृत सीरीज आफिस, वाराणसी, सं0 2016. (५) भारविः,किरातार्जुनीयम्,(सम्पा.) श्रीअशोककुमारवन्द्योपाध्यायः, कलिकाताः संस्कृतपुस्तकभाण्डारः, १४॰५ बङ्गाब्दः। (६) साहित्यदर्पणः, संस्कृत बुक् डिपो कलिकाता-6,( सम्पा.) उदय वन्द्योपाध्यायः, 1998 ई. sandarbhagranthasūcī (1) kāvyaprakāśaḥ, ānandāśramasaṃskṛtagranthāvaliḥ, nāgojībhaṭṭaviracitoddyotayuta- govindaṭhakkaraviracita pradīpasametaḥ, (sampā.) vināyaka gaṇeśa āpaṭe, 1929 ī (2) kāvyaprakāśaḥ, ānandāśramasaṃskṛtagranthāvaliḥ, śrīmāṇikya candra viracitasaṃketasametaḥ (sampā.) vināyaka gaṇeśa āpaṭe, 1921 ī. (3) kāvyaprakāśaḥ, saṃskṛta koleja, kalikātā. sāndhivigrahikaśrīdharakṛtaṭīkayā sametaḥ, (sampā.) śivaprasāda bhaṭṭācāryaḥ, 1881 tame śakavatsare . (4) kāvyaprakāśa-rahasyam- sītārāmajayarāmajośī , caukhambā saṃskṛta sīrīja āphisa, vārāṇasī, saṃ0 2016. (5) bhāraviḥ,kirātārjunīyam,(sampā.) śrīaśokakumāravandyopādhyāyaḥ, kalikātāḥ saṃskṛtapustakabhāṇḍāraḥ, 14॰5 baṅgābdaḥ। (6) sāhityadarpaṇaḥ, saṃskṛta buk ḍipo kalikātā-6,( sampā.) udaya vandyopādhyāyaḥ, 1998 ī.
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संस्कृतसाहित्य में नारियों की स्थिति डॉ० विवेकशर्मा सहायकाचार्यः, संस्कृतविभागः हिमाचलप्रदेशकेन्द्रीयविश्वविद्यालयःः , धर्मशाला, जिला कांगड़ा, हिमाचलप्रदेश SID- 316849376 Received on-10/13/2020 18:01:19 Accepted on- 26th January, 2021 प्रमुख शब्द- जननी, स्त्री, कौशल्या, तारा, सीता, संस्कृति, भगवती शक्ति, शिव, शव, पूजनीया स्त्री , भ्रूण हत्या , पत्नी, कन्योत्पत्ति, व्यवहार, परम पवित्र, हीन दृष्टि, पण्डिता, सुभद्रा, रुक्मणी, कुन्ती, गान्धारी, सत्यभामा, गृहणी, शकुन्तला, संवेदनशीलता, अत्याचार, हिन्दू शोध-सार जननी रूप में विराजमान स्त्री का हिन्दु समाज में विशेष महत्त्व है । हमारी संस्कृति में शिव को भी शक्ति के हीन होने पर शव मात्र बतलाया गया है । सौन्दर्यलहरी में आदि शङ्कराचार्य कहते हैं भगवती शक्ति से युक्त होकर ही शिव सृष्टि कार्य में संलग्न होते हैं, उनके बिना तो शिव स्पन्दन भी नहीं कर सकते । रामायण महाभारत काल में भी विविध दृष्टि से स्त्रियों की दशा विकासोन्मुखी प्रतीत होती है । रामायण में कौशल्या और तारा को मन्त्रविद् कहा गया है । साथ ही सन्ध्या करती हुई सीता का वर्णन भी उल्लेखनीय है । हमारी संस्कृति में कन्या को अत्यन्त शुभ माना गया है, रामायण में वर्णित है कि जब श्री राम वनवास से सीता सहित अयोध्या लौटते हैं तो उनके स्वागतार्थ जो विशिष्ट जन बुलाये गये थे उनमें कन्यायें प्रमुख थीं ।महाभारत के पद पद में स्त्रियों का महिमा गान गाया गया है, जहाँ वह धनलक्ष्मी के रूप में स्वीकृत है । भारत की संस्कृति में कभी भ्रूण हत्या नहीं होती अपितु यज्ञ द्वारा पुत्री की उत्पत्ति की याचना प्रभु से की जाती थी जैसे कि श्रीमद्भावत पुराण में मनु की पत्नी ने कन्योत्पत्ति की याचना की । ABSTRACT A woman’s role as a mother has special importance in Hindu society. In our culture, Shiva has also been viewed/considered as a dead Godly being without the accompanying power of female. During the Ramayana and the Mahabharata periods also, the condition of women was progress- oriented. In our culture, a girl has been considered very auspicious. It is our duty to protect the revered woman. The Smritikar says that if a woman is not happy in a house, nothing positive happens in such a house. And if a woman of the house is glad and contented enough, the whole house is filled with a happy ambience, instructing thus, the Smritikar has preached to the upcoming society that no work or behavior should ever be done in the family, which causes a woman of the house to feel sad. In this way, women have been given due respect and dignity since times immemorial and it is clearly evident in our ancient literature.

REFERENCES

सन्दर्भग्रन्थसूची 1. मनुस्मृतिः, रामेश्वरभट्टः, चौखम्बासंस्कृतप्रतिष्ठानम्, २०११ 2. रघुवंशम्, ब्रह्मशङ्करमिश्र, चौखम्बा सुरभारती आफिस, बनारस १ 3. रामायण, गीताप्रेस गोरखपुर 4. लौकिक संस्कृत साहित्य का इतिहास, कृष्णप्रसादखण्डेलवालः, परिमलपब्लिकेशनप्रकाशनम्, दिल्ली, २००९ 5. श्रीमद्भागवतम् प० रामतेजपाण्डेयः चौखम्बासंस्कृतप्रतिष्ठानम्, दिल्ली, पुनर्मुद्रित १९९६ sandarbhagranthasūcī 1. manusmṛtiḥ, rāmeśvarabhaṭṭaḥ, caukhambāsaṃskṛtapratiṣṭhānam, 2011 2. raghuvaṃśam, brahmaśaṅkaramiśra, caukhambā surabhāratī āphisa, banārasa 1 3. rāmāyaṇa, gītāpresa gorakhapura 4. laukika saṃskṛta sāhitya kā itihāsa, kṛṣṇaprasādakhaṇḍelavālaḥ, parimalapablikeśanaprakāśanam, dillī, 2009 5. śrīmadbhāgavatam pa0 rāmatejapāṇḍeyaḥ caukhambāsaṃskṛtapratiṣṭhānam, dillī, punarmudrita 1996
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Read : 19 आधुनिक सन्दर्भ में मानव-जीवन संरक्षण हेतु संस्कृत साहित्य की उपादेयता डा. गायत्री गिरीश मिश्रा

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आधुनिक सन्दर्भ में मानव-जीवन संरक्षण हेतु संस्कृत साहित्य की उपादेयता डा. गायत्री गिरीश मिश्रा Campus of BRD BD Girls Degree College, Nandana Ward(west),Barahaj, Deoria, UP,PIN 274601 SID- 350888202 Received on--9/1/2020 20:54:38 Accepted on- 26th January, 2021 प्रमुख शब्द-मानव, स्वास्थ्य, आर्युवेद, योगा-थेरेपी, अथर्वेद, ऋग्वेद, पर्यावरण । शोध-सार संस्कृत वाङ्गमय में आधिदैविक, आधि भौतिक और आध्यात्मिक दुःखत्रय को दूर करने के उपाय बताये गये हैं। योग-दर्शन, आयुर्वेद व अन्य ऐसे प्राचीन ग्रंथ हैं जिनमें मानवीय स्वास्थ्य एवं उनकी देख-रेख से सम्बन्धित कुछ मूलभूत सिद्धांत व विचार प्रस्तुत हैं। ‘योगाथेरेपी’ संस्कृत साहित्य की अनन्य देन है जिसमें हर एक मर्ज का निवारण सन्निहित है। महर्षि व्यासदेव एवं पतंजलि महोदय ने राग-द्वेष तथा अघृणा अथवा घृणा ना करने के उपाय की खोज की है जो कि सामाजिक वैमनस्य, हिंसा, अपराध व अन्य साम्प्रदायिक-अन्तर्विरोध जैसे विंदुओं पर भी रोक लगाता है। यह आज की आवश्यकता है। चिकित्सा शास्त्र में आज आयुर्वेद अन्य विधाओं के साथ प्रतिष्ठित है। वर्तमान चिकित्साशास्त्र अथर्वेद, चरक-संहिता, सुश्रुत व अन्य वैदिक शास्त्रों में अनेक चुनौतीपूर्ण समाधान तलाश सकता है। संस्कृत वाङ्गमय मानव को पर्यावरण के सभी घटकों की शुद्धि के प्रति जागरूक रहने का भी संदेश देता है। इस प्रकार, मानवीय स्वास्थ, चिकित्सा, एवं स्वस्थ परिवेश हेतु संस्कृत वाङ्गमय में अनेकानेक सैद्धान्तिक विचार प्रतिष्ठित हैं। ABSTRACT In Sanskrit vangmaya, many measures are discussed to cure the trinity of sorrows, adhi-devic, adhi-bhautic and aadhyatmic. The philosophy of yoga, Ayurveda and other ancient granthas are as wherein fundamental principles and ideas relating to human being as well as taking care of their health are incorporated. ‘Yoga-therapy’ is the exclusive gift of Sanskrit vangmaya in which all most all health measures are enshrined. Maharishi Vyas Dev and Maharishi Patanjali have propounded the measures of raaga-dvesha and sacrifice of disgust respectively. These concepts are applied to prevent the issues like social grudge, violence, crimes and communal inter-conflicts among the society. It is crucial neccesity for the present days to maintain social harmony. Ayurveda is now popularly stand along with other disciplines of medical sciences. Presently the medical science can search for many challenge full solutions in Atharvaved, Shrimadbhagwadgita, Charka-sutram, Sushrut and other vedic literature. Sanskrit vangmaya has also passed signals to aware human being about the purity of all aspects of atmosphere. Thus, many fundamental principles and ideas about the health, hospitality and healthy atmosphere of human being are incorporated in Sanskrit vangmaya.)

REFERENCES

सन्दर्भग्रन्थसूची 1. अर्थसंग्रहः (लौगाक्षि भाष्कर) मीमांसा दर्शन, (विकारो वाप्रकरणात्) (ई.बुक सोर्स, epustakalay.com, भ्रमण दि. 20.08.2020) 10. श्रीमद्भगवद्गीता: गोरखपुर, गीताप्रेस, 2017, पातंजलि योग दर्शन (साधन पाद-3) व चरक सूत्रम (28/38) क्रमशः । 11. श्रीमद्भगवद्गीता: गोरखपुर, गीताप्रेस, 2017 । 12. महर्षि पतञ्जलिकृत योग-दर्शन: गीता प्रेस गोरखपुर, 2015 13. श्रीमद्भगवद्गीता: गोरखपुर, गीताप्रेस, 2017 । 14. यजुर्वेद: सम्पूर्ण भाषा भाष्य,भाष्यकार प्रकाशक, महर्षि दयानंद सरस्वती । 15. सांख्य तत्त्व कौमुदी: वाचस्पति मिश्र कृत तत्त्व कौमुदी की हिन्दी व्याख्या, डॉ. आद्या प्रसाद मिश्र, सत्य प्रकाशन मन्दिर, प्रयाग । 16. कविता संग्रह, महाकवि कालिदास कृत कुमार सम्भवम्: मूल चन्द पाठक, प्रकाशक विद्या विहार, 2008 । 17. यजुर्वेद: सम्पूर्ण भाषा भाष्य, भाष्यकार प्रकाशक, महर्षि दयानंद सरस्वती (ईषावास्योपनिषद)। 18. ऋग्वेद: ब्रह्मवर्चस् शांतिकुञ्जम्, हरिद्वारम्, सं2054 । 19. विश्वारा: प्राच्य विद्या शोध पत्रिका, षठमासिक, लेख- ‘संस्कृत वांङ्मय में पर्यावरण चेतना’, वंदना, पद्मजा प्रकाशन, प्रथम अंक, इलाहाबाद, 2018, पृष्ठ 37-41 । 2. सांख्यतत्त्वकौमुदी: वाचस्पतिमिश्र कृत तत्त्व कौमुदी की हिन्दी व्याख्या, डॉ. आद्या प्रसाद मिश्र, सत्य प्रकाशन मन्दिर, प्रयाग, प्रथम संस्करण,1956 (ई.बुक सोर्स,epustakalay.com, भ्रमण दि.20.08.2020) 20. ऋग्वेद: ब्रह्मवर्चस् शांतिकुञ्जम्, हरिद्वारम्, सं.2054 । 21. तत्रैव । 22. अथर्वेद संहिता भाग-1, संपादक, श्रीराम शर्मा आचार्य, शांतिकुञ्ज, हरिद्वारम्, सं.2054 । 23. ऋग्वेद: ब्रह्मवर्चस्शांति कुञ्जम्, हरिद्वारम्; अथर्वेद संहिता भाग-2, संपादक, श्रीराम शर्मा आचार्य, शांतिकुञ्ज, हरिद्वार; यजुर्वेद: सम्पूर्ण भाषा भाष्य, भाष्यकार प्रकाशक, महर्षि दयानन्द सरस्वती, क्रमशः । 3. कविता संग्रह, महाकवि कालिदास कृत कुमारसम्भवम्: मूलचन्द्र पाठक, प्रकाशक, विद्या विहार, 2008 । 4. वर्ल्ड हेल्थ आर्गेनाइजेशन व यूनाइटेड नेशन्स चील्ड्रेन फंड के संयुक्त तत्वाधान में आयोजित अन्तर-राष्ट्रीय सम्मेलन: प्राथमिक हेल्थ केयर, (सितम्बर 6-12,1978) 5. ब्रिटिस मेडिकल जरनल(1987) व इंडियंस ऑफ मेडिकल रिसर्च(1982), उद्धृत विश्वारा: प्राच्य शोध पत्रिका, षठमासिक लेख-‘संस्कृत एण्ड कन्टेम्पररी चैलेन्ज टू मेडिकल सांइन्स’:खागेन्द्र पात्रा, पद्मजाप्रकाशन, इलाहाबाद, अंक-प्रथम (जुलाई से दिसम्बर), 2018 । 6. तत्रैव । 7. पातञ्जल योग प्रदीप: महर्षि पतंजलि के अष्टांग योग नियम, गोरखपुर, गीताप्रेस, उन्नविसवां संस्करण सं. 2057, पृष्ठ132 8. श्रीमद्भगवद्गीता: गोरखपुर, गीताप्रेस,2017 । 9. एड्स इंफो ग्लोसरी, (https://aidsinfo(glossary) भ्रमण दि. 20.08.2020)। sandarbhagranthasūcī 1. arthasaṃgrahaḥ (laugākṣi bhāṣkara) mīmāṃsā darśana, (vikāro vāprakaraṇāt) (ī.buka sorsa, epustakalay.com, bhramaṇa di. 20.08.2020) 10. śrīmadbhagavadgītā: gorakhapura, gītāpresa, 2017, pātaṃjali yoga darśana (sādhana pāda-3) va caraka sūtrama (28/38) kramaśaḥ । 11. śrīmadbhagavadgītā: gorakhapura, gītāpresa, 2017 । 12. maharṣi patañjalikṛta yoga-darśana: gītā presa gorakhapura, 2015 13. śrīmadbhagavadgītā: gorakhapura, gītāpresa, 2017 । 14. yajurveda: sampūrṇa bhāṣā bhāṣya,bhāṣyakāra prakāśaka, maharṣi dayānaṃda sarasvatī । 15. sāṃkhya tattva kaumudī: vācaspati miśra kṛta tattva kaumudī kī hindī vyākhyā, ḍaॉ. ādyā prasāda miśra, satya prakāśana mandira, prayāga । 16. kavitā saṃgraha, mahākavi kālidāsa kṛta kumāra sambhavam: mūla canda pāṭhaka, prakāśaka vidyā vihāra, 2008 । 17. yajurveda: sampūrṇa bhāṣā bhāṣya, bhāṣyakāra prakāśaka, maharṣi dayānaṃda sarasvatī (īṣāvāsyopaniṣada)। 18. ṛgveda: brahmavarcas śāṃtikuñjam, haridvāram, saṃ2054 । 19. viśvārā: prācya vidyā śodha patrikā, ṣaṭhamāsika, lekha- ‘saṃskṛta vāṃṅmaya meṃ paryāvaraṇa cetanā’, vaṃdanā, padmajā prakāśana, prathama aṃka, ilāhābāda, 2018, pṛṣṭha 37-41 । 2. sāṃkhyatattvakaumudī: vācaspatimiśra kṛta tattva kaumudī kī hindī vyākhyā, ḍaॉ. ādyā prasāda miśra, satya prakāśana mandira, prayāga, prathama saṃskaraṇa,1956 (ī.buka sorsa,epustakalay.com, bhramaṇa di.20.08.2020) 20. ṛgveda: brahmavarcas śāṃtikuñjam, haridvāram, saṃ.2054 । 21. tatraiva । 22. atharveda saṃhitā bhāga-1, saṃpādaka, śrīrāma śarmā ācārya, śāṃtikuñja, haridvāram, saṃ.2054 । 23. ṛgveda: brahmavarcasśāṃti kuñjam, haridvāram; atharveda saṃhitā bhāga-2, saṃpādaka, śrīrāma śarmā ācārya, śāṃtikuñja, haridvāra; yajurveda: sampūrṇa bhāṣā bhāṣya, bhāṣyakāra prakāśaka, maharṣi dayānanda sarasvatī, kramaśaḥ । 3. kavitā saṃgraha, mahākavi kālidāsa kṛta kumārasambhavam: mūlacandra pāṭhaka, prakāśaka, vidyā vihāra, 2008 । 4. varlḍa heltha ārgenāijeśana va yūnāiṭeḍa neśansa cīlḍrena phaṃḍa ke saṃyukta tatvādhāna meṃ āyojita antara-rāṣṭrīya sammelana: prāthamika heltha keyara, (sitambara 6-12,1978) 5. briṭisa meḍikala jaranala(1987) va iṃḍiyaṃsa ऑpha meḍikala risarca(1982), uddhṛta viśvārā: prācya śodha patrikā, ṣaṭhamāsika lekha-‘saṃskṛta eṇḍa kanṭempararī cailenja ṭū meḍikala sāṃinsa’:khāgendra pātrā, padmajāprakāśana, ilāhābāda, aṃka-prathama (julāī se disambara), 2018 । 6. tatraiva । 7. pātañjala yoga pradīpa: maharṣi pataṃjali ke aṣṭāṃga yoga niyama, gorakhapura, gītāpresa, unnavisavāṃ saṃskaraṇa saṃ. 2057, pṛṣṭha132 8. śrīmadbhagavadgītā: gorakhapura, gītāpresa,2017 । 9. eḍsa iṃpho glosarī, (https://aidsinfo(glossary) bhramaṇa di. 20.08.2020)।
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Read : 20 महाभारते युद्धविज्ञानस्य समुन्नतस्वरूपं प्रतिपादितम् डॉ. प्रसूनकुमारमिश्र:

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महाभारते युद्धविज्ञानस्य समुन्नतस्वरूपं प्रतिपादितम् डॉ. प्रसूनकुमारमिश्र: लोकसभा-दूरदर्शनम्, नवदेहली SID- 382292617 Received on-11/29/2020 14:14:29 Accepted on- 26th January, 2021 प्रमुखशब्दाः-युद्धविज्ञानम्, अक्षौहिणी, अनीकिनी, अश्वशक्ति:, शतघ्नी, बलिष्ठगात्रयुक्त:। शोधसारः महाभारते बहुविधा: विषया: वर्णिता: सन्ति तथैव युद्धविज्ञानम् (War Technology) वर्णितम् अस्ति। एतस्मिन् विषये विस्तृतोल्लेख: अस्ति। शास्त्रस्य वर्णनम् अस्ति तु शस्त्रस्य वर्णनमपि अस्ति, व्यूढानां वर्णनानि सन्ति, दिव्यास्त्राणां वर्णनानि सन्ति। सैन्यव्यवस्थाया: वर्णनम् अपि अस्ति।कौरवाः बृहस्पतिवचनमुद्धन्तः निगदन्ति यत् यदि शत्रो: सैन्यबलं त्रिगुणतो न्यूनं वा अल्पमपि अस्ति तु निश्चयेन युद्धं कुर्यात्। परन्तु आस्माकं तु चत्वार: अक्षौहिण्या: सैन्यबलं अधिकम् अस्ति, अत: युद्धं निश्चितम्। कुरूक्षेत्रे सर्वमाहत्य अष्टादश अक्षौहिण्या: सेनाः आसन्। एष: आलेख:, महाभारतयुद्धविज्ञानाधारित: अस्ति। युद्धविज्ञानं न केवलं युद्धस्य विवरणम् अपितु अत्र युद्धस्य कृते सज्जीकरणं, सैन्य:, अन्य कार्यार्थे जनानां प्रशिक्षणं, रथानाम् अश्वानांच व्यवस्थाविषये विवृणोति। सारथीनां प्रशिक्षणम् अपि एकं महत् कार्यम् आसीत्। वयं यथा जानीम: हॉर्स पावर इति पदं अष्टादशशताब्दौ आगतम्। महाभारते च अन्ये ग्रन्थे अश्वशक्तिपदस्य प्रयोग: प्रचलित: आसीत्। इदानीमपि सैन्यव्यस्थाया: कृते 'सेक्शन, प्लाटून, रायफल, कम्पनी, बटालियन इत्यादि सन्ति। महाभारते गुल्म:, वाहिनी, पृतना, चमू, अनीकनी इत्यादय: सैनिकानां समूहस्य संरचनाया: च वर्णनम् अस्ति। ABSTRACT Mahabharata is also known as the name of Mahayuddha. There are so many topics described in the Mahabharatata, as well as war technology. A detail description of arms is in Mahabharata as well as the descriptions of ethology and study. Vyus i.e. Vyoha i.e., ground strategy and Divyastra i.e., special type of weapons are also demonstrated in the Mahabharata. Camps and march of army and its troops are also depicted in the Mahabharata. Example – Kaurvas says – according ot Brihaspati, if the strength and enemy is one third or less, then and only then one should attack of fight the battle. But my army fur Akshauhini more than Pandavas. In toto, the strength of each army was eighteen Akshauhini. So, war is decided and inevitable. This article is base on the war technology described in the Mahabharata. War technology does means ground battle, but also describing the preparations, arms, training, chariot and horses. Training of Sarthi plays vital role as we got stories is Mahabharata. We know the Horse Power, which is come in use during 18th century, but it was also in use during Mahabharata period as Ashwa Shakti. Now a days there are arrangements in the army like, section, platoon, rifle, company, battalion etc, same as we see in Mahabharata, Gulma, Vahini, Pritna, Chamu, Anikani etc.

REFERENCES

संदर्भग्रन्थसूची • Dharmpal, Indian Science and Technology in the Eighteenth Century, Impex India Delhi. • Kangle R.P., Kautilya Arthashashtram, Motilal Banarsi Dass Publishers Pvt Ltd. • Mahabharata, Bhandarkar Oriental Research Institute, Pune. • Mahabharata, Gita Press, Gorakhpur, Samvata-2067, 15th Reprint. • Sbbuarayappa B V, A Concise History of Science of India, India National Science Academy, Delhi. • Shashtri Ambikadutta., Sushruta Sanhita, Sushruta, Chaukhambha Sanskrit Series, Varansi. • Soni Suresh, Bharat men Vïgyan ki UjjwalParampara, Archana Prakashan, 17 Bhapal • Vriksayurveda of Parashara
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Read : 21 तर्कसंग्रहभाषापरिच्छेदग्रन्थानुसारं कारणस्वरूपविमर्शणम् Pranabesh Bhattacharya

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तर्कसंग्रहभाषापरिच्छेदग्रन्थानुसारं कारणस्वरूपविमर्शणम् (An Analysis According to the Tarkasaṃgraha and the Bha̅ṣa̅pariccheda on the Cause) Pranabesh Bhattacharya Ph. D. Scholar, Bankura University, Bankura, West Bengal. SID-344535972 Received on-11/29/2020 14:14:29 Accepted on- 26th January, 2021 प्रमुखशब्दाः- कारणम्, कारणतावच्छेदकसम्बन्ध:, पूर्ववृत्ति:, अन्यथासिद्ध:, नियत शोधसारः भारतीयदर्शने कार्यकारणसम्बन्धविषयमाधारीकृत्य सर्वैः दार्शनिकसम्प्रदायैः भिन्नानि अभिमतानि उपस्थापितानि। तेषु अभिमतेषु अत्र न्यायवैशेषिकदर्शनसम्मतानि अभिमतानि अङ्गीकृतानि। अतः तर्कसंग्रहग्रन्थानुसारं भाषापरिच्छेदग्रन्थानुसारं च कारणस्वरूपमत्र विचार्य्यते मया। अयमेव शोधनिबन्धस्यास्य विषयः। अस्मिन् विषये केचित् सन्देहाः दृष्टाः। यथा कारणस्य विभागः न साक्षात् सम्भवति, परन्तु कथं तत्कृतमस्ति तर्कसंग्रहग्रन्थे ? इत्यादि। अतः सन्देहदूरीकरणपूर्वकं पूर्वोक्तविषयस्य विश्लेषणमेव शोधनिबन्धस्यास्य प्रयोजनम्। अत्र विश्लेषणात्मकगवेषणापद्धतिः अनुसृता। ABSTRACT Each community of Indian philosophy has expressed their opinions in different ways on the relationship between cause and effect. In this research paper only the opinion of Nya̅ya-Vaiśeṣika Philosophy has been adopted among them. So I have analyzed the nature of causes according to the Tarkasaṃgraha and the Bha̅ṣa̅pariccheda, which is the main topic of this research paper. I have found some doubts in this regard. So I have analysed and resolved those doubts in this research paper. For example, the division of causes is not possible in a direct way, but why is it discussed directly in the Tarkasaṃgraha? etc. Therefore, the main requirement of this research paper is to remove the doubts and make a proper analysis of the above topic. This research paper follows analytical research methodology.

REFERENCES

BIBLIOGRAPHY 1. Bha̅rgava, Daya̅nanda. Edit. Tarkasaṃgrahaḥ. Moti̅la̅la Bana̅rasi̅da̅sa. Delhi – 110 028. 2001. 2. Nya̅ya̅ca̅rya, Sri̅ A̅nanda̅ Jha̅. Edit. Tarkasaṃgraha-Nya̅yabodhini̅. Si̅ta̅ Sa̅hitya Sadana. Kasi. 3. Ś́arma̅, A̅tma̅ra̅ma, Edit. Ka̅rika̅vali̅. Raṣtri̅ya Saṃskrita Saṃstha̅na, Delhi – 110 058. 2002. 4. Swa̅mi̅, Ma̅dhava̅nanda. Edit. Bha̅ṣa̅-Pariccheda. Advaita Ashrama. Calcutta -13. 1954. 5. Tarka̅cha̅rya, Ka̅lipada. Edit. Navyanya̅yabha̅ṣa̅pradi̅paḥ. Sanskrit College. Calcutta. 1973. 6. Sastry, Gourinath. Edit. Tarkabha̅ṣa̅. Chaukhamba Orientlia. Delhi – 110 007. 1979. 7. Śa̅stri̅, Gaṅga̅dhara. Edit. Nya̅yasu̅tras. Vol-IX. E. J. Lazarus & Co, Benares.
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Read : 22 Revisiting Old Values in Indian Education System Dr. Deepika Pandey

ABSTRACT OF THE PAPER

Revisiting Old Values in Indian Education System Dr. Deepika Pandey Asst. Professor (Sanskrit), Govt. Degree College, Shitlakhet, Almora,Uttrakhand SID- 348808376 Received on- 8/27/2020 17:47:45 Accepted on- 26th January, 2021 Keywords- Aparavidya, Pavidya,Dharma,Spirituality,Ataman Jyana. ABSTRACT The present system of education has come out with several new ideologies and methodologies to make a student more knowledgeable more equipped with modern technology and compatible with the rest of the world. This system of education teaches knowledge at only one level i. e. about the things concerning the world of senses which comprises of almost all known in ancient Indian scripture is known as “Apara Vidya’’. This termed as lower knowledge with which physical happiness, material gains, sense pleasures are achieved. In Bhagvat Geeta “Aahar, Nidra, Bhaya And Methuna” means eat, sleep, fear and sexual pleasure are termed common to all creatures.The real knowledge or in vedic system higher knowledge “Para Vidya” helps a man to realize the self. ‘Atma Jyana’ real knowledge is that which helps us to control our senses. Vedanta treats “Para Vidya’’as the channel for the spiritual energy hidden in every human being to flow out into life as “Dharma” or the science of values. Vedic system tells that the combination of “Apara Vidaya” and “Para Vidya” only can give perfect education.

REFERENCES

BIBLIOGRAPHY • Dr. Khalifa Abdul Hakim “The Prophet and His Message” published by institute of Islamic culture, Lahore. • Practical Vedanta the New Management Philosophy of Swami Vivekananda a lecture given by Swami Jitatmananda in Japan. • Radhakrishna S. philosophical values, Oxford Press London. • Ritimoni Baradolio (2011): Challenges in Elementary Education in India • Sailaja B, Value education in times of India Date.Nov18,2011. • Sri Aurobindo “The Upanishads” published by Sri Aurobindo Ashram Trust, Pondicherry 1992. • Swami Vivekananda The Complete Works of Swami Vivekananda.vol.4 pp no. 490 published by Advaita Ashram, Calcutta,1987
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Read : 23 Relevance of Yogashastra in Preservation of Human Life Mrs. Soma Dey

ABSTRACT OF THE PAPER

Relevance of Yogashastra in Preservation of Human Life Mrs. Soma Dey University of North Bengal, Raja Rammohanpur, Siliguri, West Bengal, 734014, India SID- 374008121 Received on- 1/20/2021 10:13:29 Accepted on- 26th January, 2021 Keywords- Yogashastra, Ashtanga Yoga, Hatha Yoga, Natural medicine, Human life, Health awareness. ABSTRACT At the present time, that is, standing in a scattered state of machine civilization, physically, the mental fragility is increasing. The distance between man and nature is increasing day by day, people are becoming machine dependent. The need for Yoga is increasing for the peace of both physical and mental. Although Maharshi Patanjali's 'Yogashastra' emerged in ancient India, Yoga is now widespread throughout the world. 'Yogashastra' is an invaluable resource in the ancient traditions of India. Yoga is the physical and mental control for the purpose of acquiring spiritual knowledge. The 'Yoga practice' is the natural treatment for staying physically and mentally healthy. Patanjali's 'Yogashastra' is known as 'Ashtanga yoga' or 'Rajyoga' or 'Patanjal yoga'. The need for Yoga has been recognized in the 'Vedas', 'Upanishads', 'Puranas', 'Srimadvagbadgita', 'Shivasamhita' and 'Hathayoga Pradipika'. Swami vivekananda delivered Yoga to the whole world through his historical lectures at the Chicago Religious Conference. At a time when the whole world is fighting COVID-19 pandemic, Yoga is becoming more important. Yoga improves immunity, helps fight COVID-19. Thus the relevance of 'Yogashastra' is undeniable for the preservation of human life. Through the brief discussion above, I have tried to discuss the relevance of 'Yogashastra' in this issue in my research paper.

REFERENCES

BIBLIOGRAPHY • Katha Upanishad, Gita Press, Gorakhpur-273005 • Sarbadarshana samgraha (volume 2)- Sayan Madhabiya, Editor. Satyajyoti chakraborty, Sahityasri, Kolkata-9 • Srigita, Edited by Srijagadish Chandra ghosh, Presidency library 15, Kolkata-73 • Svetasvatara Upanishad, Gita Press, Gorakhpur-273005 • Upanishad, Printed & Published by Gita Press, Gorakhpur. • Veda- Rigveda-Samhita, Pabitra Sarkar, Gouri Prakashan, Kolkata-700389 • Vivekananda Rachana Samagra (1), Translator and Editor. Basanta bhattacharya, Publication, Ashok book agency, 36/B, college Ro, Kolkata 700009 • Yogadarshan- Patanjali, Gita Press, Gorakhpur, 273005.
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