essay on elephant in sanskrit

हाथी पर संस्कृत निबंध। Sanskrit Essay on Elephant

हस्ती एकः महान् पशुः अस्ति। अस्य शरीरम् अति विशालं भवति। हस्तिनः एकं विशिष्टं अंगम भवति। तस्य नाम शुण्डा अस्ति। शुण्डया सः बहूनि कार्याणि करोति। शुण्डया वृक्षाणां शाखाः त्रोटयति। शुण्डया सः खाद्यवस्तूनि मुखे निक्षिपति। शुण्डया जलं पिबति। हस्ती हस्तस्य सर्वं कार्यं शुण्डया करोति।

हस्ती स्वभावेन अतीव धीरः तथा गम्भीरः भवति। सः चंचलः न भवति। सः महाबलवान् अपि अस्ति परन्तु बलस्य अभिमानं न करोति। हस्तिनः दन्ताःअपि द्विविधाः भवन्ति। अनेके दन्ताः मुखस्य आभ्यन्तरे एव तिष्ठन्ति। परं द्वौ दन्तौ मुखाद् बहिः तिष्ठतः।

हस्ती एकः अतीव दर्शनीयः पशुः अस्ति। अनेके हस्तिनः बहूनि कौतुकानी अपि कुर्वन्ति। हस्तिनां विशालं शरीरं, गम्भीरं स्वभावं, मंदम्-मंदम् गमनम्, अनुशासन-पालनं च दृष्ट्वा मनसी महती प्रसन्नता भवति।

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• Corpus ID: 59443285

Reflection on Elephant Words in Sanskrit

• Prasad P. Joshi
• Published 2016
• Linguistics

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The Bhagavadgītā : with an introductory essay, Sanskrit text, English translation and notes

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SIMILAR ITEMS (based on metadata)

Varn - Varn Prakaran - वरन प्रकरण

Varn - varn prakaran - वरन प्रकरण संस्कृत व्याकरण में.

वर्ण क्या है ? | वर्ण के प्रकार | स्वर और व्यञ्जन क्या है ? | उच्चारण स्थान

वर्ण - वरन प्रकरण

वर्ण ➭ शब्द का वह खण्ड जिसका फिर टुकड़ा न हो सके, वर्ण कहलाता है । टुकड़ा हो सकने की स्थिति में इन्हें अक्षर कहते हैं । जैसे – क = क् + अ । वस्तुतः व्यवहार में वर्ण और अक्षर में कोई अन्तर नहीं किया जाता ।

वर्ण दो प्रकार के होते हैं :-

• स्वर ➭ स्वर जिस वर्ण का उच्चारण बिना किसी अन्य वर्ण की सहायता से होता है, उसे स्वर वर्ण कहते हैं । इनकी संख्या 13 है। स्वर वर्ण दो प्रकार के होते हैं -
• मूल-स्वर इन्हें ह्रस्व-स्वर भी कहते हैं । जैसे अ, इ, उ, ऋ, ल = ५ । इनके उच्चारण में एक मात्रा का समय लगता है।
• सन्धि-स्वर किसी-न-किसी सन्धि के आधार पर दो मूल-स्वरों से बने हुए स्वरों को सन्धि-स्वर कहते हैं । इसे अच् सन्धि भी कहते हैं । जैसे-आ, ई, ऊ, ए, ऐ, ओ, औ, ऋ = ८ । आ, ई और ऊ स्वरों में दीर्घ-सन्धि होने से इन्हें दीर्घ-स्वर भी कहते हैं । सभी सन्धि-स्वरों में दो मात्रा के उच्चारण का समय लगता है ।
• व्यञ्जन ➭ जिन वर्णों को हम बिना स्वर की सहायता से नहीं बोल सकते हैं उन्हें व्यञ्जन वर्ण कहते हैं। 'क' में दो वर्ण हैं-'क्' और 'अ' । 'क्' व्यंजन है और 'अ' स्वर । क् से लेकर ह तक ३३ व्यञ्जन वर्ण हैं । क्ष, त्र, ज्ञ, संयुक्त व्यञ्जन वर्ण हैं । 'व्यञ्जयन्ति अर्थात् प्रकटी कुर्वन्तीति व्यञ्जनानि । व्यञ्जन वर्ण 'दो प्रकार के होते हैं -

'एकमात्रो भवेद् ह्रस्व: द्विमात्रो दीर्घ उच्यते । त्रिमात्रश्च प्लुतो ज्ञेयो व्यञ्जनम् चार्धमात्रकम् ।।'

• स्पर्श - वर्ण कवर्ग, चवर्ग, टवर्ग, तवर्ग और पवर्ग के 25 वर्ण स्पर्श वर्ण हैं । “(कादयोमावसानाः स्पर्शा:)"
• घोष-वर्ण - पाँचों वर्गों के तृतीय, चतुर्थ और पञ्चम वर्ण तथा य्, र्, ल्, व् और ह् घोष-वर्ण हैं ।
• अघोष-वर्ण - सभी वर्गों के प्रथम और द्वितीय वर्ण तथा श्, ष्, स् को अघोष-वर्ण कहते हैं ।
• अल्पप्राण - सभी वर्गों के प्रथम, तृतीय और पंचम वर्ण तथा य, र, ल, व्, अल्पप्राण हैं।
• महाप्राण - सभी वर्गों के द्वितीय और चतुर्थ वर्ण तथा श्, ष्, स्, ह, महाप्राण हैं ।
• अन्त:स्थ - य, र, ल, व् को अन्तःस्थ वर्ण कहते हैं।
• उष्मवर्ण - श्, ष, स्, ह उष्म वर्ण हैं।
• अयोगवाह - अनुस्वार और विसर्ग को अयोगवाह कहते हैं ।

प्रत्याहार- आचार्य पाणिनि के १४ सूत्रों के आधार पर प्रत्याहार की रचना की जाती है । प्रत्याहार में दो वर्ण होते हैं । अन्तिम वर्ण किसी-न- -किसी पाणिनि सूत्र का अन्तिम हल् वर्ण होता है और प्रथम वर्ण उस हल् वर्ण से पूर्व कहीं-कहीं मौजूद रहता है । प्रथम वर्ण हल्-वर्ण नहीं होता और प्रथम वर्ण से लेकर अन्तिम हल्-वर्ण के बीच आनेवाले वर्ण प्रत्याहार में आते हैं । हल्-वर्णों को प्रत्याहार में नहीं गिना जाता । पाणिनि के 14 सूत्र निम्नलिखित हैं -1. अइउण् 2. ऋलुक्, 3. एओङ, 4. ऐऔच् 5. हयवरट् 6.लण् 7.ञमङणनम् 8.झभञ् 9.घढधष् 10.जबगडदश् 11.खफछठथचटतव् 12.कपय् 13.शषसर् 14.हल् ।

कुछ उदाहरण देखें यहाँ नीचे जो आपको समझने करेगी :-

अक् - अ इ उ ऋ ल क् । प्रथम सूत्र के प्रारम्भ में 'अ' है और द्वितीय सूत्र में के अन्त हल् क् है । इन दोनों के बीच के अक्षर अक् प्रत्याहार के अन्दर आते हैं ।

अच् - अ इ उ ऋ ल ए ओ ऐ औ ।

इक् - इ उ ऋ लु।

यण - य व र ल ।

शल - श ष स ह।

जश् - ज ब ग ड द ।

इसी प्रकार निम्नलिखित प्रत्याहार बनेंगे -

अट्, अण्, इण्, उक्, एङ, एच, खर्, ङम्, चर्, जस्, झञ्, झर्, झल्, जश्, झष्, यञ्, शर्, हस्, हल्, आदि 42 प्रत्याहार हैं।

उच्चारण स्थान संस्कृत में - Pronunciation Space In sanskrit

उच्चारण स्थान - हृदय से निकली हुई प्राणवायु हमारे मुख में उपस्थित ध्वनि-यन्त्रों (कण्ठ, तालु, ओष्ठ आदि) से टकराती है और विभिन्न ध्वनियों की सृष्टि करती है । जिस स्थान को यह प्राणवायु स्पर्श करती है; वही वर्ण-विशेष का उच्चारण स्थान है । ये निम्नलिखित हैं -

क - अकुहविसर्जनीयानां कण्ठः - अ, आ, कवर्ग और विसर्ग का कण्ठ-स्थान है । अतः ये कण्ठ्य हैं।

ख - इचुयशानां तालु – इ, ई, चवर्ग, य और श का तालु-स्थान है । ये तालव्य हैं ।

ग - ऋटुरषाणां मूर्धा – ऋ, ऋ, टवर्ग, र और ष का मूर्धा-स्थान है । ये मूर्धन्य हैं।

घ- लुतुलसानां दन्ता – लु, ल, तवर्ग, ल और स का दन्त-स्थान है । ये दन्त्य हैं

ङ - उपूपध्मानीयानाम् औष्ठी – उ, ऊ, पवर्ग उपध्मानीय अर्थात् प, फ का ओष्ठ-स्थान हैं। ये ओष्ठ्य हैं।

च - ञमङणनानां नासिका च – ञ, म, ङ, ण और न का नासिका स्थान है । अतः ये अनुनासिक वर्ण हैं।

छ - एदैतो:कण्ठ-तालु – ए और ऐ का कण्ठ-तालु स्थान है।

ज - ओदौतो: कण्ठोष्ठम् – ओ और औ का कण्ठ- -ओष्ठ्य स्थान है ।

झ- वकारस्य दन्त्योष्ठम् – व का दन्त-ओष्ठ स्थान है।

प्रयत्न-विचार

वर्णों के उच्चारण के लिए कण्ठ-तालु आदि उच्चारण यन्त्रों से जो क्रिया की जाती है, उसे प्रयत्न कहते हैं। प्रयत्न दो प्रकार के होते हैं-आभ्यन्तर और बाह्य ।

आभ्यन्तर प्रयल

ध्वनि उत्पन्न होने के पहले वागिन्द्रिय द्वारा जो प्रयत्न किया जाता है उसे आभ्यन्तर प्रयत्न कहते हैं। आभ्यन्तर प्रयत्न के पाँच भेद हैं :-

• स्पृष्ट- सभी स्पर्श-वर्णों (क से म तक) का स्पृष्ट प्रयत्न होता है । इसके उच्चारण के साथ वागिन्द्रिय के उच्चारण-स्थान का स्पर्श होता है।
• ईषत्-स्पृष्ट - अन्तःस्थ वर्णों का ईषत्-स्पृष्ट प्रयत्न होता है । य, र, ल, व का स्वर और व्यञ्जन का मध्यवर्ती होने से अन्त:स्थ कहते हैं । इसमें वागिन्द्रिय कुछ बन्द रहती है।
• विवृत- सभी स्वर-वर्णों का विवृत प्रयत्न होता है । इसमें वागिन्द्रिय खुली रहती है।
• ईषत्-विवृत -उष्म- -वर्णों का (श, ष, स, ह) ईषत्-विवृत प्रयत्न होता है । इसमें वागिन्द्रिय कुछ खुली रहती है।
• संवृत - हस्व अकार का संवृत प्रयत्न होता है ।

बाह्य प्रयत्न

उच्चारण के अन्त के प्रयत्न को बाह्य प्रयत्न कहते हैं । इसके आठ भेद हैं-विवार, संवार, श्वास, नाद, अघोष, घोष, अल्पप्राण और महाप्राण ।

विवार, श्वास और अघोष - वर्गों का प्रथम तथा द्वितीय वर्ण अर्थात् क, ख, च, छ, ट, ठ, त, थ, प, फ तथा श, ष और स ये अघोष होते हैं । इनके उच्चारण में केवल श्वास का योग होता है इसलिए इनकी श्वास-संज्ञा भी है । इनके उच्चारण के समय कण्ठ खुला रहता है इसलिए इन्हें विवार भी कहा जाता है।

संवार, नाद और घोष - शेष व्यञ्जन तथा सभी स्वर, घोष कहे जाते हैं । इसके उच्चारण में नाद का योग होता है तथा कण्ठ मुंदा रहता है । अत: इन्हें संवार और नाद भी कहते हैं।

अल्पप्राण और महाप्राण-जिन वर्णों के उच्चारण में कम श्वास या प्राण-वायु लगे, उन्हें अल्पप्राण कहते हैं । जिनके उच्चारण में अधिक प्राण-वायु का प्रयोग किया जाता है, उन्हें महाप्राण कहते हैं । साधारणतः जिन व्यञ्जनों में हकार की ध्वनि सुनाई पड़ती है, उन्हें महाप्राण तथा अन्य को अल्पप्राण कहते हैं । अन्तःस्थ अल्पप्राण है और उष्म वर्ण महाप्राण । वर्गों का द्वितीय और चतुर्थ वर्ण महाप्राण होता है । रोमन लिपि में इनके लिए h जोड़ना पड़ता है। जैसे-ख (kh), घ (gh), छ (chh), ध (dh) इत्यादि ।

संयुक्त व्यञ्जन

जब दो व्यंजन वर्णों के बीच में स्वर वर्ण न रहे तब उन्हें संयुक्त व्यंजन कहते हैं । प्रमुख संयुक्त व्यंजन निम्नलिखित हैं ➭

(1) क्ष = क् + ष् + अ (2) त्र = त् + र् + अ

(3) ज्ञ = ज् + ञ + अ (4) द्य = द् + य्

(5) श्री = श् + र् + ई (6) १ = श् + ऋ + अ

(7) प्र = प् + र् + अ (8) क्त = क् + त् + अ

(9) त्त = त् + त् + अ (10) द्ध = द् + ध् + अ

वर्ण संयोजन

वर्णों को मिलाकर शब्द के रूप में लिखने के कार्य को वर्ण संयोजन कहते हैं। जैसे (1) क् + ष् + अ + त् + र् + इ + य् + अः = क्षत्रियः (2) क् + अ + क् + ष् + आ = कक्षा (3) व् + इ + ज् + ञ् + आ + न् + अ + म् = विज्ञानम् (4) उ + द् + य् + ओ + ग् + अः = उद्योगः (5) श् + र् + ई + म् + आ + न् = श्रीमान् (6) श् + ऋ + ग् + आ + ल् + अः = शृगालः (7) प् + र् + अ + ह् + आ + र् + अ + : = प्रहारः (8) प् + र् + ए + म् + अ = प्रेम (9) उ + क् + त् + अः = उक्तः (10) प् + र् + अ + स् + इ + द् + ध + अः = प्रसिद्धः

वर्ण विश्लेषण

शब्द में प्रयोग की गयी ध्वनियों को अलग-अलग लिखने के कार्य को वर्ण विश्लेषण कहते हैं । जैसे - (1) निर्माणः = न् + इ + र् + म् + आ + ण + अः (2) कर्तुम् = क् + अ + र् + त् + उ + म् (3) वैज्ञानिकः = व् + ऐ + ज् + ञ् + आ + न् + इ + क् + अः (4) पाक्षिकः = प् + आ + क् + ष् + इ + क + अः (5) श्रुतवान् = श् + र् + उ + त् + अ + व् + आ + न्

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हाथी पर संस्कृत निबंध। Sanskrit Essay on Elephant

हाथी पर संस्कृत निबंध। Sanskrit Essay on Elephant : हस्ती एकः महान् पशुः अस्ति। अस्य शरीरम् अति विशालं भवति। हस्तिनः एकं विशिष्टं अंगम भवति। तस्य नाम शुण्डा अस्ति। शुण्डया सः बहूनि कार्याणि करोति। शुण्डया वृक्षाणां शाखाः त्रोटयति। शुण्डया सः खाद्यवस्तूनि मुखे निक्षिपति। शुण्डया जलं पिबति। हस्ती हस्तस्य सर्वं कार्यं शुण्डया करोति। हस्ती स्वभावेन अतीव धीरः तथा गम्भीरः भवति। सः चंचलः न भवति। सः महाबलवान् अपि अस्ति परन्तु बलस्य अभिमानं न करोति। हस्तिनः दन्ताःअपि द्विविधाः भवन्ति। अनेके दन्ताः मुखस्य आभ्यन्तरे एव तिष्ठन्ति। परं द्वौ दन्तौ मुखाद् बहिः तिष्ठतः।

हाथी पर संस्कृत निबंध। Sanskrit Essay on Elephant 

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panchatantra story in sanskrit | पंचतंत्र की कहानी संस्कृत में

बिलस्य वाणी न कदापि मे श्रुता

कस्मिंश्चित् वने खरनखरः नाम सिंहः प्रतिवसति स्म। स: कदाचित् बुभुक्षया इतस्तत: भ्रमन् आसित्।

परन्तु कमपि मृगं न प्राप्तवान्। ततः सूर्यास्तमनसमये पर्वते महतीं गुहां दृष्टवान्।

तत्र गत्वा चिन्तितवान्। “अत्र कोऽपि मृगः रात्रौ निश्चयेन आगमिष्यति।

अतः अहम् अत्रैव गुप्तः तिष्ठामि। ततः तस्याः गुहायाः निवासी दधिपुच्छः नाम शृगालः आगतवान्।

सः गुहां प्रविष्टस्य सिंहस्य पदपद्धतिं दृष्टवान्, न तु बहिः आगतस्य। ततः चिन्तितवान्।

“अहो ! किमिदम्? गुहायाः अन्तः सिंहः स्यात्।

किं करोमि? कथं जानामि?

एवं विचिन्त्य गुहायाः द्वारे स्थित्वा उच्चैः आहूतवान्। “अहो बिल ! अहो बिल !

कञ्चित् कालं तूष्णीं भूत्वा पुनः तथैव उक्तवान्। “भोः ! किमर्थं न वदसि ?

प्रतिदिनं यदा अहम् आगच्छामि तदा मया तव आह्वानं क्रियते।

त्वया च मम उत्तरं दीयते। यदि मम उत्तरं न प्रयच्छसि, तर्हि अहम् अन्यबिलं गमिष्यामि।

शृगालस्य वचनं श्रुत्वा सिंहः चिन्तितवान्। ” नूनं यदा सः आगच्छति तदा एषा गुहा प्रतिदिनम् उत्तरं ददाति।

अद्य तु मद्भयात् न वदति। अथवा साध्विदम् उच्यते-

भयसन्त्रस्तमनसां हस्तपादादिकाः क्रियाः। प्रवर्तन्ते न वाणी च वेपथुश्चाधिको भवते्।।

अतः अहमेव तम् आह्वयामि।

तत् श्रुत्वा प्रविष्टं शृगालम् अहं भक्षयामि। तथैव सिंहेन आह्वानं कृतम्।

सिंहनादस्य प्रतिध्वनिना गुहा पूर्णा।

वने दूरे स्थिताः अन्ये मृगाः अपि भीताः अभवन्। शृगालः झटिति पलायनं कृतवान्।

अत एव उच्यते:-

अनागतं यः कुरुते स शोभते स शोच्यते यो न करोत्यनागतम् । वनेऽत्र संस्थस्य समागता जरा बिलस्य वाणी न कदापि मे श्रुता ॥

Panchatantra storie in sanskrit | चत्वारि मित्राणि

पंचतंत्र की कहानी संस्कृत में हिंदी अनुवाद के साथ

बिलस्य वाणी न कदापि मे श्रुता – हिंदी अनुवाद.

एक जंगल में खरनखर नाम का एक शेर रहता था। एक बार, वह भूख के कारण यहाँ-वहाँ घूम रहा था।

लेकिन उसे कोई जानवर नहीं मिला। सूर्यास्त तक, उसने एक पहाड़ में एक बड़ी गुफा देखी।

उसने वहाँ जाकर सोचा। कुछ जानवर रात तक यहां जरूर आएंगे।

इसलिए, मैं यहां छिपा रहूंगा। तब दधीच नाम का एक सियार, जो उस गुफा में रहता था, आया।

उसने शेर के पैरों के निशानों को देखा, गुफा के अंदर जा रहे थे लेकिन बाहर नहीं आ रहे थे। फिर उसने सोचा।

ओह! यह क्या है? गुफा के अंदर एक शेर हो सकता है। मुझे क्या करना चाहिए? मुझे कैसे पता चलेगा?

इस प्रकार सोचते हुए, गुफा के दरवाजे पर खड़े होकर उसने जोर से पुकारा। हे गुफा ! हे गुफा !

कुछ समय के लिए, वह चुप रहा, और फिर, उसने वही बात कही। हे गुफा! आप बोलते क्यों नहीं?

हर दिन, जब मैं आता हूं, तो में आपको पुकारा करता हूं। और आप मुझे जवाब देते है।

यदि आप मुझे कोई उत्तर नहीं देते हैं, तो मैं दूसरी गुफा में चला जाऊंगा। सियार की बातें सुनकर शेर ने सोचा।

हो सकता है, जब वह आता है, तब, यह गुफा हर दिन जवाब देती है। लेकिन आज, यह मुझसे डर के कारण नहीं बोल रही है।

अथवा ठीक ही यह कहते हैं-

‘भय से डरे हुए मन वाले लोगों के हाथ और पैर से होने वाली क्रियाएँ ठीक तरह से नहीं होती हैं और वाणी भी ठीक काम नहीं करती; कम्पन (घबराहट) भी अध्कि होता है।’

इसलिए, मैं उसे खुद आमंत्रित करूंगा। जब वह यह सुनकर अंदर प्रवेश करेगा तो मैं सियार को खा जाऊंगा।

इस प्रकार, शेर ने दहाड़ लगाई। शेर की दहाड़ की आवाज से गुफा भर गई।

यहां तक ​​कि जंगल में दूर रहने वाले अन्य जानवर भी डर गए। सियार भी भाग गया।

जो आने वाले कल का (आगे आने वाली संभावित आपदा का) उपाय करता है, वह संसार में शोभा पाता है और जो आने वाले कल का उपाय नहीं करता है (आनेवाली संभावित विपत्ति के निराकरण का उपाय नहीं करता) वह दुखी होता है। यहाँ वन में रहते मेरा बुढ़ापा आ गया (परन्तु) मेरे द्वारा (मैंने) कभी भी बिल की वाणी नहीं सुनी गई।

Panchatantra story in Sanskrit with English translation

बिलस्य वाणी न कदापि मे श्रुता – english translation.

In a forest there lived a lion named kharanakhara. Once, he was roaming here and there with hunger.

But he did not find any animal. By sunset, he saw a big cave in a mountain.

He went there and thought. Some animal will definitely come here by night.

Hence, I will stay here hidden. Then a jackal named Dadhipuccha, who lived in that cave, came.

He saw the footsteps of the lion, going into the cave, but not coming out. Then he thought.

Oh ! What is this? There might be a lion inside the cave.mWhat shall I do? How will I know?

Thinking thus, standing at the cave door, he called out aloud. O Cave ! O Cave !

For some time, he kept silent, and again, he said the same thing. O ! why do you not speak?

Every day, when I come, I call you. And you reply me.

If you do not give me a reply, I will go to another cave. On hearing the jackal’s words, the lion thought.

May be, when he comes, then, this cave replies every day. But today, it does not speak because of fear from me.

Or rightly it says-

The actions of the hands and feet of people with fear of fear are not done properly and speech also does not work properly; Vibration (nervousness) is also more.

Hence, I shall invite him myself. I shall eat the jackal when he enters hearing it.

Thus, the lion called out. The cave was filled with the sound of the lion’s roar.

Even other animals that were far away in the forest became scared. The jackal ran away at once.

One who foresees ( acts according to ) the future will succeed. One who doesn’t will regret. I have grown old living in the forest, and have never yet heard the voice of a cave.

यह भी पढ़ें

• बंदर और राजा की कहानी | The King’s Monkey Servant
• The monkey and the wedge | बन्दर और लकड़ी का खूंटा
• pyasa kauwa story in sanskrit | प्यासे कौवे की कहानी

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Translation of "elephant" into Sanskrit

elephant, इभ, गज are the top translations of "elephant" into Sanskrit. Sample translated sentence: Her limbs are quite tender and beautiful and her face resembles the glory of the full moon of the winter season; when she walks with her slow pace by the weight of her big full breasts and heavy full hips that put the elephant and the wagtail bird to shame with her slow steps and wrinkles over her buttocks in wave like motion stings the sightes of saints over them. With her side-glances she can attract the minds of even the great sages, her buttocks are wide like large lotus leaves and bulging ↔ Radha mata kalavati, sthana..... .... ... Kucha kalasha kumba... Madhu madhuramgani.. Nagna roopini.... Nitambh shroni bhara.......

A mammal of the order Proboscidea, having a trunk, and two large ivory tusks jutting from the upper jaw. [..]

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mammal [..]

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"Elephant" in English - Sanskrit dictionary

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Translations of "elephant" into sanskrit in sentences, translation memory.

Elephantology and its Ancient Sanskrit Sources

by Geetha N. | 2012 | 36,369 words

Elephant is considered as an inevitable part of Indian community. So they developed the study of Elephant which is based on Hastyayurveda and Matangalila. Even from the ancient time Indians were awareness about their hygiene and health. They were protected against diseases. They protected not just their own race but also plants and animals. Therefo...

India is wealthy by its own culture. Each nation is varied from its own language, investiture, religion and mores etc. Kerala is the centre of festivals and other cultural events. There are many festivals celebrated in the temple, church and mosque in Kerala. We can see the elephants are the main components for the most part of festivals because elephant is considered as divine.

Elephants can be found in the earliest examples of Indian art , long before the sculptures and frescoes at Ajanta and Ellora were created. Terracotta seals from the Indus valley civilization at Harappa and Mohenjodaro display the easily recognizable profiles of tuskers. The seals, stamps, emblems of newspaper some Universities, Eblems of some national flags, Emblems of some Rupees were also reveal hints of animistic traditions in which the elephants were probably revered as icons of nature. Elephants are the part of culture and tradition, there was not any distinction between Hindu, Buddhist, Jain, Muslim or Christian. Tuskers are found not only Indian iconography but also in folk, art, etc.

Elephant is considered as an inevitable part of Indian community. So they developed the study of Elephant which is based on Hastyayurveda and Matangalila . Even from the ancient time Indians were awareness about their hygiene and health. They were protected against diseases. They protected not just their own race but also plants and animals. Therefore Hastyayurveda and Vrikshayurveda had got equal status in Ayurveda .

The thesis is divided into two parts (A and B). The first part contains four chapters and the second part includes five chapters. The first chapter introduces the topic and gives the survey of elephants.

The second chapter devoted to the books on elephants in detail i.e primary and secondary sources. Arthashastra , Ashtangahridaya , Carakasamhita , Sushratasamhita , Brihatsamhita ; Hastyayurveda , Matangalila etc. are given a detailed description on this study.

The third chapter gives glimpses of description about primary source Hastyayurveda , which describes about the author, origin of elephants, treatments in ancient style etc. are in detail content analysis of Matangalila is narrated in the fourth chapter. Author, date, other works of the author, mythic origin of elephants, various castes names and their classification etc. are elaborately discussed in this chapter.

The fifth chapter begins from B part;discussing the life-cycle of elephants; which is divided into three viz. Baby, Adolescent and Adult, the stages of development and various names of them such as Bala , Pashuka etc. This chapter explains how the adult's nourish their young ones, how much food they want and various names in their each phases etc.

Capturing of elephant is the sixth chapter. The catching method is describes according to the Gajagrahanaprakara , and the methods are such as Varibhandha, Vashavilobhana, Anugata , Apata and Avapata and the essential qualities of mahouts, elephants training etc. are describing here. The last two bandhas were considered to be inferior because in these, the animals sustained injuries which many times crippled them or were fatal at times.

Seventh chapter deals with the method of keeping elephants in daily and seasonal regimen and Ayurvedic treatments of elephants in Kerala style. This chapter narrates the signs and symptoms of elephant diseases and its management and an ayurvedic treatment. This chapter briefly describes the major and minor diseases of elephants etc, the seasonal variations, Main Doctors on elephants recuperative treatments etc. are the subject matter. In the Ayurvedic treatment meat soup, rasayanas etc should be provided to them which will increase blood, pep, thrive, sperm etc.

The eighth chapter explains the use and values of elephants. In past, they were mainly used as beasts of burden and for military purposes; and are considered indispensable part in the timber industry and an inevitable part of the army. Today the use of elephants has been reduced to carry loads and in festive occasions decorated elephants got more place. Apart from this, they have considered as medicinal value. It's must fluid is considered as hair primitive, beneficial in disorders of bile , phlegm, wind and an antidote to poison and an effective healing agent. It describes that the elephant body partially or fully is considered as medicinal or economical use. Caraka , Vaghbhata and Sushruta are describes medicinal importance of elephants.

Nineth chapter explains elephants in Kavyas , Natakas , Pancamahakavyas, Itihasas Vedas , Puranas etc. are chosen for writing. Bhasa ’s 13 plays, 3 Natakas of Kalidasa and Bhavabuti’s Natakas , Ramayana and some Vedas and Puranas are selected for writing. Love, anger, valiance, beauty, manea (must), natural beauty, decoration etc. are explained here.

The concluding remark is given at last an Appendix and Bibliography are added in this work. Today elephants are facing decay of its race. So that now-a-days the study of Elephantology is a very helpful to comprehend the pecularities of elephant.

Some remedies for the elephant protection from the decay of the elephant race. This study is an effort to understand the Elephantology and its ancient Sanskrit sources. For elephant's welfare or protecting elephants, the following matters are done.

1. To convince the laity (common people) for protecting elephants race decay. Lack of food is one important thing. So that to increase or develop the food system.

2. Spread the grass cultivation, provided essential food and water to the animal.

3. To convince the mahouts and to teach and trained them is essential thing, they should provided best salary and accident insurance Trained and experienced persons only appointed as mahout.

4. The study of wild beast is an essential matter, so it must implement in Kerala.

5. More veterinary surgeons for elephants are essential in Kerala and other states.

6 Permission given to nourish male and female elephant for fertility. Other wise the race may be disappear from the world.

7. More Elephant Rehabilitation centres will be open in all district with the help of elephant owners. Here is essential a Doctor on elephants, whose service must provide at any time. Here must avail/apply the Ayurvedic treatment also. There must be essential of the council including Doctors for elephants, Environmentalists, Elephant protectors, mahouts, wild animal protecting officers and S.P.C.A (Society for the Prevention of Cruelty to Animal).

8. Wild animals learning are opening in master of veterinary science.

9. Elephant's working time reducing and torturing is an essential thing. They should be given rest once in a week

10. Common people's awareness is essential, so that it must be penchanted with animal welfare board and wild animal protection centre.

11. Immunity of elephant's health and status is the motto of this work. Neither adoration nor neutralization, but a sincere attempt for revelation of the truth is the expected result.

Due to spiritual importance elephants, are occupying an important position in Indian society. To a state like Kerala, where temples and rituals exercise an everlasting impact on day to day life of ordinary people, this enhances its scope. Guruvayur temple is one of the largest elephant protecting centres in Kerala. This shrine is famous in Kerala Anakotta at Punnathurkotta.

All renowned temples like Shrikrshna temple at Guruvayur, Vatakkumnnatha temple at Thrissur, the Devi temple at Thiruvmanthakunna, Thiruvithamkoor Devaswam Board etc. have their own stables for protecting elephants. Certain families also keep elephants are considered as a symbol of their status. So the awareness of elephant science is inevitable.

It is my most pleasant duty to express my sincere and respectful thanks to my supervising teacher Dr. P. Narayanan Namboodiri, Professor, Department of Sanskrit, whose valuable suggestions and inspiration molded the work. My feeling of gratitude also goes to Dr. N.K. Sundareswaran, Head of the Department of Sanskrit. My sincere thanks are due to other faculty members, the teachers, non-teaching staff and friends for their encouragement and help in the preparation of this thesis. I would like to thank to the librarian of the Department of Sanskrit and C.H. Muhamed Koya Librarians. My special thanks to Librarians of Thunjanparambu, Kerala Sahitya Academy, Guruvayur Devasvam

Library, Malappuram Govt. College Library, Kottakkal Ayurveda College, Adayar Library, History Department Library, Manuscript Library of Malayalam Department, Calicut University, Elephant Welfare Association Library-Thrissur, for helping me in the preparation of the thesis. I extend my sincere thanks to Dr. K.C. Panicker, who helped me by giving the most valuable instructions and gave some books for the preparation of this thesis. I express my gratitude to Dr. Vivek, Dr. T.C.R. Nambiar, who helped me to clear my doubts. It is my great pleasure to express thanks to Ceruvalli Narayanan Namboodiri helped me to write the thesis. I extend my sincere thanks to Maheswaran Namboodiri at Poomullimana, Mangalamkannu Parameswaran and sons. My thanks to the mahouts Mr.

Satheesan, Harippad Vijayan, Nandakumar and others at Punnathurkotta, Guruvayur who helped me to take photos of elephants and giving me some valuable instructions. My thanks are due to Dr. E. Jayan, Dr. T. Mini , Mrs. E. Mallika , Dr. T.S. Ajitha and my family members, especially my uncle Mr. E. Narayanan, whose valuable inspiration and encouragement is very helpful for prepare this thesis. It may be a great fault if I have not expressed my thanks to Mr. Sajeesh, Research Scholar, Department of Sanskrit. I thank to the members of Bina Photostat and Computer Centre.

I express my sincere gratitude to them in this occasion.

C.U. Campus Date: 31-12-2012

Article published on 30 September, 2019

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Sanskrit Essay on Importance of Sanskrit Language

This post is an essay on Importance of Sanskrit Language in Sanskrit.

संस्कृत भाषा का महत्त्व पर संस्कृत में निबंध।

संस्कृतभाषायाः महत्त्वम् इति विषये संस्कृतभाषायां निबन्धः।

Translation is given in Hindi and English for better understanding.

This essay can be referenced by school students and interested Sanskrit learners.

Table of Contents

Video of Essay on Importance of Sanskrit Language in Sanskrit

'संस्कृतभाषायाः महत्त्वम्'।.

संस्कृतभाषा अस्माकं भारतदेशस्य प्राचीना भाषा अस्ति। संस्कृतभाषा सर्वभाषाणां जननी अस्ति। संस्कृतभाषा देवभाषा अस्ति इति मन्यते। संस्कृतभाषा सुरसा, सुबोधा सरला च अस्ति। कालिदासस्य, बाणस्य, भासस्य इत्यादिकवीनां च साहित्यरचनाः संस्कृतभाषायां सन्ति। वाल्मीकि-रामायणं, महर्षिव्यासस्य महाभारतं भास्कराचार्यस्य गणितविषयकग्रन्थाः अपि संस्कृतभाषायाम् एव सन्ति। सङ्गणकेषु उपयोजनाय अपि संस्कृतभाषा बहुः उपयुक्ता अस्ति। संस्कृतभाषायाः अध्ययनेन उच्चारणे शुद्धता वर्धते। संस्कृतभाषायाः कारणात् बुद्धिः विचाराः च संस्कारपूर्णाः भवन्ति। संस्कृतभाषा भारतीयसंस्कृतेः प्रतीकम् अस्ति।

'saṃskṛtabhāṣāyāḥ mahattvam'।

saṃskṛtabhāṣā asmākaṃ bhāratadeśasya prācīnā bhāṣā asti। saṃskṛtabhāṣā sarvabhāṣāṇāṃ jananī asti। saṃskṛtabhāṣā devabhāṣā asti iti manyate। saṃskṛtabhāṣā surasā, subodhā saralā ca asti। kālidāsasya, bāṇasya, bhāsasya ityādikavīnāṃ ca sāhityaracanāḥ saṃskṛtabhāṣāyāṃ santi। vālmīki-rāmāyaṇaṃ, maharṣivyāsasya mahābhārataṃ bhāskarācāryasya gaṇitaviṣayakagranthāḥ api saṃskṛtabhāṣāyām eva santi। saṅgaṇakeṣu upayojanāya api saṃskṛtabhāṣā bahuḥ upayuktā asti। saṃskṛtabhāṣāyāḥ adhyayanena uccāraṇe śuddhatā vardhate। saṃskṛtabhāṣāyāḥ kāraṇāt buddhiḥ vicārāḥ ca saṃskārapūrṇāḥ bhavanti। saṃskṛtabhāṣā bhāratīyasaṃskṛteḥ pratīkam asti।

Essay On Importance of Sanskrit Language

Sanskrit is one of the oldest languages in India. Sanskrit is the mother of all languages. Sanskrit is considered to be the language of the Gods. The Sanskrit language is beautiful, simple and easy to understand. The literary compositions of the great poets Kalidasa, Bana and Bhasa are in Sanskrit. The Valmiki Ramayana, Maharshi Vyasa’s Mahabharata and Bhaskaravcharya’s texts about mathematics are also in Sanskrit. Sanskrit is also very beneficial to use in computers. By studying Sanskrit, our speech gets clearer. Values are inculcated in the intellect and the thoughts by studying Sanskrit. Sanskrit is a symbol of the culture of India.

संस्कृत भाषा का महत्त्व पर निबंध।

संस्कृत भाषा हमारे भारतदेश की प्राचीन भाषा है। संस्कृत भाषा सभी भाषाओं की जननी है। संस्कृत भाषा को देवताओं की भाषा माना जाता है। संस्कृत भाषा बहुत सुंदर,सुबोध और सरल भाषा है। महाकवि कालिदास, कवि बाण और कवि भास की साहित्यिक रचनाएँ संस्कृत भाषा में हैं। वाल्मिकी रामायण, महर्षि व्यास का महाभारत और भास्कराचार्य के गणित के बारे में ग्रंथ भी संस्कृत भाषा में हैं। संगणकों में उपयोग के लिए भी संस्कृत भाषा बहुत उपयोगी है। संस्कृत भाषा सीखने से हमारे उच्चारण में शुद्धता बढ़ती है। संस्कृत भाषा पढ़ने से बुद्धि और विचार संस्कारपूर्ण होते हैं। संस्कृत भाषा भारत की संस्कृति का प्रतीक है।

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