User:Balu1919

Sound of Words in Sanskrit

The bold sound of words in Sanskrit bold can resonate every day sounds, like clinking pots. Words dance. Slokas are decorated not simply by simile, metaphor and the like but by ¨Ì–zùÌ¡ôSóÌœúÌ: based on sound, also called ÍZÌwÌFòÌ¥™ÌÉ (spectacular poetry) which appeals to the intellect. Slokas are written in pictures. The sound of words is a fascinating and difficult subject. Contents Hide/Show 1 From noise to decorations by sound 1.1 Noise to sentence 1.2 Script 1.3 Sound of words 2 Just sound 2.1 Repetition of sound 2.2 Repeated words 2.3 Repetition of lines 2.4 Palindrome types 2.5 Rules 3 Entertainment for poets 3.1 Humor 3.2 Question and answer 3.3 Hide 3.4 Crooked speech 4 Poems in pictures 4.1 Move in all directions 4.2 Moves of a horse's hooves 4.3 Net 4.4 Cow's urine pattern 4.5 Conch 4.6 Umbrella 4.7 Wheels 4.8 Lotus 4.9 Snakes swallow Slokas 5 See also 6 Further reading

= = From noise to decorations by sound = = ______

bold Noise to sentence bold There is noise all round us. The barking of dogs and mewing of cats are noises made by domestic animals. The frightening roar of tigers and hissing of snakes are sounds made by wild animals. The chirping of swallows and the sweet notes of cuckoos are noises made by birds. The rustle of the grass and loud peals of thunder are noises made by nature. The roar of cannon and the alarm clock chimes are made by articles of human innovation. All these are noises which the human ear recognizes as specific sounds. Now we come to systematic sounds made consciously by man. The sounds Ì, •ò, –Ì, —Ì, ˜Ì are called Ì-¥ÌOÌÊ or +Ìæ¯öš (labials) formed by the lips. The sounds tÌ, yÌ, zù, ŒÌ, Ì are called tÌ-¥ÌOÌÊ or zùÌt™Ì (dentals) formed by the teeth. The sounds hõ, lö, n÷, qø, sÌ are h-¥ÌOÌÊ called or ˜ÌÜŒÌÊ™Ì (formed by the roof of the mouth). The sounds ZÌ, \ô, `Ì, cÌ, eÌ form ZÌ-¥ÌOÌÊ or tÌÌ¡ô¥™Ì (palatals, formed by the palate). The sounds Fò, LÌ, OÌ, QÌ, Ró are called Fò-¥ÌOÌÊ or FòÌslöš (gutturals) produced from the throat. ÌÌÍ¨ÌFòÌ: (nasals) are the last letters in each group. These 25 letters are called ¥ÌOÌÊ ¥™ÌgÌÌÌÍÌ (grouped consonants). Four letters ™Ì, œú, ¡ô, ¥Ì are called +tÌ²yÌ. Four other sounds ²Ì, ­Ì, ¨Ì. •þ, are called >ð­˜ÌÌÍÌ (sibilants). These eight letters together are called +¥ÌOÌ×™Ì ¥™ÌgÌÌÌÍÌ (consonants which do not belong to any group). All 33 letters are called ¥™ÌgÌÌÌÍÌ (consonants). +, <, =, @ñ, ¡ßô are called ¼þ²¥Ì ²¥ÌœúÌ: (short vowels) and +Ì, <Ê, >ð, @ñ, D, +Ìâ are called zùÕQÌÊ ²¥ÌœúÌ: (long vowels). The total number of vowels is 13. The ²¥ÌœúÌ: and ¥™ÌgÌÌÌÍÌ together are called ¥ÌsÌÌÊÍÌ. In addition to these +ÌÙ²¥Ìœú, one dot like FÉò, and Í¥Ì²ÌOÌÊ, two dots like Fò:, occur at the end of words. Compound letters are formed by combining two or more consonants and vowels. A word is composed of syllables uttered in a particular sequence which is endowed by common consent with a specific meaning. The sound uttered and the meanings of the word are intertwined and inseparable. A cat is a cat and not a dog. Modifications due to local usage, mispronunciation and other mutations do not matter much as they are recognized as such and the meaning still adheres to the mutated word. In Sanskrit there are a large number of DFòÌKÌœú ÌzùÌ: (one-letter words) like +: for Vishnu and Fò: for water. A word is sound with meaning. The word is the sole pillar on which the whole edifice of language, human thought and communication rests. Man alone is endowed with the word. Words can be joined together by ²ÌÑŒÌ to form a single word. Specific rules are laid explaining alterations to be made in the process of combination. The basic words remain in their original form; œúÌ˜Ì: + Fßò­sÌ: =  œúÌ˜ÌFßò­sÌÌæ. Another mode of combination of words is by ²Ì˜ÌÌ²Ì where two or more words are combined to form a new single word. Here changes to the original words can occur. With the help of ²ÌÑŒÌ and ²Ì˜ÌÌ²Ì very large number of words can be strung together like a long garland, the limit being the poet's inventivity. A really long word can run up to three lines of printed matter. Very long words and sentences are considered a matter of beauty in Sanskrit prose. A sentence is composed of a number of words in a specific sequence expressing a single idea. Here again it is possible to have a single-word sentence or a large number of words extending to two or three pages of print. Syllables can be written on paper in ink. Devanagari is the script normally used for Sanskrit. As the written letter and uttered sound are identical they are considered interchangeable. Both are called +KÌœú (permanent). While the uttered sound is ephemeral, the written word lasts a long time with edicts inscribed on rocks lasting for millennia. The interchangeability of the uttered sound and written word led to the idea that the written word is a form of sound in graphic form. One is reminded of the ancient Norseman's expression for a written word - "Drawing sound". In English, prose is the preferred form of expression. Poetry has very few meters; still it is rare. Not so in Sanskrit where there are innumerable meters for composing Ì† (poetry, Slokas). ˜ÌwÌÌ: (sacred verses) in the Vedas are in poetry. All literature, even mathematics, is couched in poetry. Sanskrit is the only language in which a dictionary is set in Slokas and committed to memory by students. OÌ† (prose) is relegated to elucidation, explanation and commentary. Literature in prose is scarce. One of the reasons for this preference for poetry is that poems can be more easily memorized than prose. Errors cannot be introduced inadvertently due to the strict requirements of meter. In days gone by, when books were written on palm leaves with a stylus, or birch leaves, or bark, when there were no punctuation marks except the full stop, there was a possibility of words running into one another and metamorphosing into other or meaningless words. Human memory has no such limitations. Even accented and chanted pieces are transmitted without any distortion. The Vedas running into thousands of ˜ÌwÌÌ:, the Ramayana with 24,000 Slokas and the voluminous Mahabharata with 100,000 Slokas were all committed to memory in this fashion. Memory was stretched to the ultimate limit. The main difference between prose and poetry is that Slokas are metrical, while prose is not. There are over 100 meters. A Sloka has four ÌÌzùÌ: (lines) uniformly. The number of syllables in a line varies from 4 to 21. The popular meter +ÌÙ®Ùõ—ÌÆ, in which the Ramayana and Mahabharata are composed, consists of 8 letters in a line. Two long meters are ¨ÌÌzÜÊù¡ôÍ¥ÌFêòÕÍn÷tÌÌ with 19 syllables and ³ÌOŒÌÌœúÌ with 21 syllables.

bold Sound of words bold The sound of words in Sanskrit has as great an importance as the meaning of words. As mentioned earlier, sound and meaning are intertwined in a word. Flowers, garlands, make-up, gems, jewelry and ornaments are used to decorate the human body. A pretty woman becomes prettier by decoration; without ornamentation even her husband ignores her. Slokas have also to be decorated. The decorations are of two varieties. The meaning appeals to the heart. +yÌÌÊ¡ôSóÌœúÌ: (decorations in meaning, like simile and metaphor) are common in all languages. Meaning affects œú²Ì (the mood or emotions). This led the experts in rhetoric to decide that they are really what matter. However, there are also ¨Ì–zùÌ¡ôSóÌœúÌ: (decorations based on sound) which appeal to the intellect. Rhetoricians could relegate ¨Ì–zùÌ¡ôSóÌœúÌ: to a lower level but they could not ignore the subject altogether for the reason that long ago eminent poets had composed Slokas in this manner. They complained that ¨Ì–zùÌ¡ôSóÌœúÌ: are difficult to comprehend without the guide of a commentary. They cannot be skipped. They have to be broken into pieces, chewed and digested. The experts complained vociferously that it required tremendous effort on the part of the poet to compose in this style. They protested that this was a subject impossible to teach. All of them agreed that ÍZÌwÌFòÌ¥™ÌÉ (stunning poetry) induces in the listener a sense of astonishment and awe. They were unanimous that ÍZÌwÌFòÌ¥™ÌÉ is for the purpose of showing off his learning, and that it reflects the great intellectual merit of the poet, his mastery of vocabulary and technique and his superb word-craft. The sound of words can be louder than the thrashing waves of the ocean and sweeter than the warbling of a nightingale. It can resonate every day sounds like clinking pots. Words dance.

= = = Just Sound = = =______________________

bold Simple repetition bold Similarity in sound of groups of letters is +ÌÙÌëÌ²Ì. The sounds are repeated at irregular intervals. The English meaning is given below every stanza. References are given in brackets. FòÌ¡ôÕ FòŸÌÌtÌFòÌ¡ôÌFÙò¡ôÍ˜Ì¥Ì ²ÌFò¡Éô ¡ôÌâFò˜ÌÌ¡ôÌâE™Ì ÌÜ¥ÌË * (ZÌsn÷Õ ¨ÌtÌFÉò -41) Earlier, the Goddess, looking at the whole world like chaos at the end of Kalpa (eon), was black. ÌÌ¥ÌÊt™ÌÌ ÌëâtÌÌÌ¡ô²¥ÌÌÙû­ÌÌû­Ì: ÌëâÍ­ÌtÌÌâ%²ÌÌæ Ìß­ÌtFò: * (ZÌsn÷Õ ¨ÌtÌFÉò -14) Parvati sent the arrow which was ferocious like a special messenger of Yama. cÌsÌ`cÌÍsÌtÌFòSósÌGòÍsÌtÌÍFòÍSósÌÕFÉò ŒÌÌÙ- Œ¥ÌÊÌ{ÙùûOÌsÌÌhõÌÕFßòtÌFòœúÌ¡ôFòÌâ¡ôÌ•þ¡ô˜ÌÆ * Í¥ÌtÌt™Ì ÍFòœútÌÌâ: ¨ÌœúÌÌÍ¥ÌœútÌ²•òœú[ÌÜn÷™ÌÌâ- Ï¥ÌÍZÌwÌ˜ÌÍ—Ì¥ÌtÌÊtÌâ —ÌÙ¥ÌÌ—ÌÕ˜Ì˜ÌÌ™ÌÌâŒÌÌ˜ÌÆ ** (=uÌœúœúÌ˜ÌZÌÍœútÌÉ -6.1) The fight, striking terror in the whole world, is raging between the two combatants, Lava and Chandraketu, with their hair fluttering, showering arrows by stretching their bows. The bells tied to the bows are ringing like tinkling bracelets. They are making a frightful sound with their twanging bowstrings and arrow points.

bold Repeated lines bold Repetition, with the same sound but not the same letters, having a different meaning is ™Ì˜ÌFÉò. It contains extremely difficult ¨Ì–zù—ÌWó (breaking or splitting of words) and ªâô­Ì (double meaning). There are ™Ì˜ÌFòFòÌ¥™ÌÌ: (books written using only ™Ì˜ÌFÉò). Repetition of the whole Sloka is ªôÌâFò™Ì˜ÌFÉò. Repetition of one line once, twice or thrice in the remaining three lines is ÌÌzù™Ì˜ÌFÉò. Repetitions are underlined. —ÌÕtÌÌ—ÌÕtÌÌ ²ÌzÉÉ²ÌzÉÉ ²ÌâÌÌ ²ÌâÌÌOÌt™ÌÌOÌt™ÌÌ * ŒÌÕœúÌŒÌÕœúÌ•þ t¥ÌÌ ²ÌÉwÌÌ²ÌÉ wÌÌ™Ì²¥ÌÌ²¥ÌÌ ** (FòÌ¥™ÌÌ¡ôSóÌœú -3.43) A messenger is narrating this Sloka to a king. Oh brave King who removes mental illness! The leaders of the enemy army tell my master this: they are afraid and have approached you but cannot move. Dispel their fear. Coming to you for refuge is itself wealth. Each two letters are repeated in +Ì¥ÌÍ¡ô (straight line). ZÌFêÉò zù•þtÌÌœÉú ZÌFêòzù •þtÌÌœú˜ÌÆ * LÌnÆ÷OÌâÌ tÌ¥ÌÌ`ÌÌæ œúÌ`ÌzÉÉÍœúÌÌœúÕ ** (FòÌ¥™ÌÌ¡ôSóÌœú -3.4) Some one is telling a king. The wives of the enemy kings, who have been killed by you in battle by your sword, are crying loudly. The first line is identical with the second. This is ÌÌzù™Ì˜ÌFÉò. œú²ÌÌ²ÌÌœú œú²ÌÌ²ÌÌœú Í¥ÌzùÌ œúsÌÍ¥ÌzùÌœúsÌ * —Ì¥ÌtÌÌœú˜—Ì¥ÌtÌÌœÉú ˜Ì•þÕ™ÌtÌ˜Ì•þÕ™ÌtÌ ** (FòÌ¥™ÌÌ¡ôSóÌœú -3.39) Oh, best man on Earth! You are like a heavy downpour of rain in love arts. You are learned. After the commencement of any work, you are tenacious. You have belittled the enemy. The enemy has now been banished from palaces. Half a line is repeated here. ÌœúFÉò FòÌ¡ô˜ÌÌ¡ôÌ—ÌœúsÌÌ Í•þ tÌœú²ÌÌ Í¬ÌtÌÌ: * ÌœúFòSóÌ¡ô˜ÌÌ¡ôÌ—ÌœúsÌÌÍ•þtÌœú²ÌÌÍ¬Ì tÌÌ: ** (<Ê«Ìœú¨ÌtÌFÉò -13) Oh Siva, you go to war quickly for obtaining Lakshmi. You have pleasure in wearing skulls as ornaments. The whole line is repeated here. ²Ì˜ÌÌÌ™ÌÌ²Ì ˜ÌÌÌ%™ÌÌ ²Ì˜ÌÌÌ™ÌÌ²Ì˜ÌÌÌ™ÌÌ * ²Ì˜ÌÌÌ™ÌÌ ²Ì˜ÌÌÌ™ÌÌ ²Ì˜ÌÌÌ ™ÌÌ ²Ì˜ÌÌÌ™ÌÌ ** (FòÌ¥™ÌÌzù¨ÌÊ -3.71) Oh friend! In all matters you have the same opinion as me. You please arrange for my meeting with this incomparable woman, who is angry with me. She is moral, radiant and fit to be honored. The entire Sloka contains only one word ²Ì˜ÌÌÌ™ÌÌ repeated eight times. Repetition of a word is Ìzù™Ì˜ÌFÉò. Fò˜Ì¡ô—™Ì˜Ì¡ôÕFòÍ¥ÌŒÌÌæ Fò˜Ì¡Éô ¥Ì™Ì +ÌÌÌ¨ÌÌâFò˜Ì¡Éô Fò˜Ì¡ô˜ÌÆ * FÙòû­Ìâ Ì Í¥Ì¨ÌSó˜Ì¡Éô Fò˜Ì¡Éô ²ÌÍ¥ÌtÌâÌ ¡ô²ÌtFò˜Ì¡Éô Fò˜Ì¡ô˜ÌÆ ** (<Ê«Ìœú¨ÌtÌFÉò -95) The water of Ganga is difficult to get because of Chandra on the head of Siva. Why does not Brahma's face be watery? You make all go into a rhapsody as the Sun renders the lotus, where Lakshmi dwells. The word Fò˜Ì¡Éô is repeated in Ìzù™Ì˜ÌFÉò. Repetition of letters is ¥ÌsÌÌÊ¥ÌßÍuÌ ™Ì˜ÌFÉò. —Ì¥ÌtÌÙ Í¥ÌÍzùtÌÉ ¨Ì–zùÌ ¥ÌHÙòÏ¥Ì¥ÌÍKÌtÌ²ÌÜZÌFòÌ: ²˜Ìœú¥ÌÎtÌ ™ÌtÌ: FòÌtÌâ FòÌtÌÌÉ –Ì¡ôÌtÌÍœúZÌÙ˜–ÌÍtÌ * Ì Ì Ì ˜Ì ˜Ì ˜ÌÌ ˜ÌÌ ˜ÌÌÉ ²ÌëÌKÌÕÏÌ­ÌâŒÌÌœÉú ¥ÌZÌÌâ —Ì¥ÌÍtÌ Í¨ÌÍŒÌ¡âô ˜ÌÌÌOÌëyÌÌæ tÌzâù¥Ì Í¥ÌŒÌÌ™ÌFò˜ÌÆ ** (FòÌ¥™Ì˜ÌÕ˜ÌÌÉ²ÌÌ -8) It is true that words are an indication of the speaker's desire. After the lover's quarrel subsided, when the love-sick hero forcibly tried to kiss his lover, she uttered words of denial, "No! No!  No!  Do not touch me!" These words of prohibition, after her pride had diminished, actually voice her desire and wish to spur the hero in the course of his action. Rajasekhara gives this as an example of the Buddhist principle that the word is an indicator of the speaker's intention or desire. Repetition of every single letter is Ìët™ÌKÌœú ™Ì˜ÌFÉò. ²ÌÙ²ÌÙœúœú²Ì²Ì—ÌÌ—ÌÌ ²¥Ì²¥ÌzùÌzùÌ¥Ì¥ÌFêò- Fêò˜Ì˜ÌÌÙÌÙtÌtÌu¥ÌÌ t¥ÌÌtÌtÌÌëÌë`ÌÌ`ÌÌ * ÌÌ¥Ì ¥ÌŒÌzùÌÌÌÌfÌfÌ¡ôÌ ¡ôÌ—Ì—Ì¥™Ì- ¥™Ì²Ì ²ÌtÌtÌ˜Ì˜ÌzùÌzùÌ²Ì²ÌWóWótÌâ tÌâ ** (<Ê«Ìœú¨ÌtÌFÉò -37) You discard unprofitable items keeping only those which always produce fruit. You love your devotees. I am your follower. Show me favor quickly. You shine in the assembly of Gods. You give one's own wealth to each devotee. You created Saptarshis. You have no birth. You shake the Asuras. You are always to be worshipped. Only seven Slokas of this type have been found. It is incredible how every possible doubling is produced right from a single letter to the whole Sloka.

bold Palindrome types bold Sentences which remain the same on reading backwards are called palindromes in English. They are trivial; in Sanskrit they are a literary art form called +ÌÙ¡ôÌâ˜ÌÌëÍtÌ¡ôÌâ˜ÌÉ. Letters return through the same door through which they went and remain the same. In ªôÌâFòÌëÍtÌ¡ôÌâ˜ÌÉ the whole Sloka is inverted. Í¥ÌÍzùtÌÉ ÍzùÍ¥Ì Fâò%ÌÕFâò tÌÉ ™ÌÌtÌÉ ÍÌÍ`ÌtÌÌÍ`ÌÍÌ * Í¥ÌOÌzÉù OÌÍ¥Ì œúÌârùÉœúÌâ ™ÌÌârùÉ ™ÌÌâ ÌÍtÌ˜ÌâÍtÌ Ì: ** ÌÍtÌ˜ÌâÍtÌ Ì ™ÌÌârùÉ ™ÌÌâ œúÌârùÉœúÌâ Í¥ÌOÌzÉù OÌÍ¥Ì * ÍÌÍ`ÌtÌÌÍ`ÌÍÌ tÌÉ ™ÌÌtÌÉ ™ÌÌtÌÉ Fâò%ÌÕFâò Í¥ÌÍzùtÌÉ ÍzùÍ¥Ì ** (Í¨Ì¨ÌÙÌÌ¡ô¥ÌŒÌÉ -19.90) The soldier, Sri Krishna, who would never bow before the enemy, entered the Army which always won. He was famous even in Heaven. Who could stop him on the Earth? The meaning remains the same after inversion. In OÌtÌÌët™ÌÌOÌtÌÉ the Sloka can be read backward from the end and remains unchanged. The second line is the reverse of the first line. ÌÌÍzùÌÌâ%˜ÌzùÌÌ ŒÌÕ: ²¥ÌÌ Ì ˜Ìâ FòÌZÌÌ FòÌÍ˜ÌtÌÌ * tÌÌÍ˜ÌFòÌ Ì ZÌ FòÌ˜ÌâÌ ²¥ÌÌŒÌÕÌÌ zù˜ÌÌÌâÍzùÌÌ ** (FòÌ¥™ÌÌzù¨ÌÊ -3.75) My mind is all the time occupied in contemplation of ÌÌzù–Ìêº˜ÌÆ (primordial sound). I have no desire for any worldly objects. I do not act under the influence of my senses. ÌÌsÌÙœâúsÌûOÌÌÌÌ™ÌÌâ OÌÌâ—ÌÌOÌÌâ%FòÍ¡ô ˜Ìâ ˜Ì•âþ * •âþ˜Ì˜Ìâ%Í¡ôFòOÌÌâ —ÌÌOÌÌâ ™ÌÌâ ÌÌOÌÌûsÌœâúsÌÙÌÌ ** (ÍZÌwÌÌëÌfÌÉ -26) Some one is telling his beloved. Your eyes have the splendor of the eyes of a big deer. The pupils in your eyes look like powdered Arunachala Mountain and elephants. In +ŒÌÊÌëÍtÌ¡ôÌâ˜ÌÉ the second line is the reverse of the first line, while the fourth line is a reverse of the third line. FòÌ•þ¡ôÌ¥Ì²ÌœúÌœúÌ¥Ì¥ÌœúÌœúÌ²Ì–Ì¡ôÌ•þFòÌ * —ÌÌÍ¡ôFòÌ%ÌQÌŒÌÌœúÌFòÌ FòÌœúÌŒÌÌ QÌÌFòÌÍ¡ô—ÌÌ ** (ÍZÌwÌÌëÌfÌÉ -25) This Sloka is about clouds. Making a splendid noise like FòÌ•þ¡ôÌ (drums) the clouds are dense black, in which the stars move, and pour rain continuously. Chitraprapancham is an ancient unpublished work by Visvesvara. When each line is +ÌÙ¡ôÌâ˜ÌÌëÍtÌ¡ôÌâ˜ÌÉ the Sloka is termed ÌÌzùÌëÍtÌ¡ôÌâ˜ÌÉ. ÌÌÌÌ`ÌÌ¥Ì¥Ì`ÌÌÌÌÌÌ ²ÌÌ `ÌÌÌæQÌQÌÌÌæ`Ì²ÌÌ * ÌœúÌÍÌ•þÌ%•þÌÍÌœúÌÌ tÌÌÑ¥Ì™ÌÌtÌtÌ™ÌÌ%Ñ¥ÌtÌÌ ** (Í¨Ì¨ÌÙÌÌ¡ô¥ÌŒÌÉ -19.40) Sisupala's army was filled with splendor and was confident. It ignored the different battle formations, full of soldiers. It came near Krishna's army. In ÌëÍtÌÌzùÍ—ÌÍuÌ¡ôÌâ˜ÌÉ every two letters are inverted. ¡ôtÌÌtÌÌ¡ôtÌûûtÌ¨ÌÌâÍ—ÌÍ—Ì: ¨ÌÌâ—ÌÌÌâ Ì—Ì: * ™ÌÌtÌÌâ%tÌÌâ™ÌÌŒÌœúÌâ%œúÌâŒÌFòÌâ¡ôÌâ ¡ôÌâFòÌâuÌ˜ÌÌâ ˜ÌtÌ: ** (ÍZÌwÌ–ÌŒÌœúÌ˜ÌÌ™ÌsÌÉ -2.38) Rama entered Chitrakuta, which is the best of mountains, with splendid promenades, full of springs and rivers and where the boar had no enemies. The sky is visible as the tall palm trees do not touch the sky. Creepers were woven in warp and weft. Only two Slokas of this type have been found. bold Strict rules bold A variety of Slokas are constructed so that they follow a set of strict rules called ÍÌ™Ì˜ÌÉ. =ûOÌÙÉ †ÙOÌÙÉû ™ÌÙt²ÌÙ ZÌÙFêÙò¨ÌÙ²tÌÙ®Ùõ¥ÌÙ: ÌÙû * ¡Ùô¡Ùô—ÌÙ: ÌÙÌÙ­ÌÙ˜ÌÙÊt²ÌÙ ˜ÌÙ˜ÌÙ•ÙþÌÙÊ ˜ÌÙ•Ùþ˜ÌÙÊ•Ùþ: ** (²Ìœú²¥ÌtÌÕFòslöÌ—ÌœúsÌÉ -2.276) The Gods praised their mentor Brihaspati, who makes long speeches, for the reason that he is pleased, becomes rich and is deluded again and again by laudatory verses. They sought his protection in war. This is ¼þ²¥ÌæFò²¥Ìœú ÍÌ™Ì˜ÌÉ (only one short vowel is used). +OÌÌ OÌÌÉ OÌÌWóFòÌFòÌFòOÌÌ•þFòÌQÌFòFòÌFò•þÌ: * +•þÌ•þÌWó LÌOÌÌSóÌOÌFòSóÌOÌLÌOÌFòÌFòFò ** (FòÌ¥™ÌÌzù¨ÌÊ -3.91) Oh King, you are capable of entering the waves of the River Ganga, which is resounding loudly and flowing backwards. You are free from sorrow. Your fame has reached up to the Sumeru Mountain. You are not interested in worldly pleasures and have destroyed evil men. You will soon reach Heaven. This is an example of DFò²yÌÌÌ ÍÌ™Ì˜ÌÉ, only gutturals are used. Dandi accomplished a tour de force in narrating the story of Prince Mantragupta in Dasakumaracharita in a highly circumspect manner. As the lips of the prince were bitten by a princess, the entire story is in ÍÌœúÌâ¯öš¥ÌsÌÌÊ: (without the use of any labials Ì-¥ÌOÌÊ as well as the vowels =, >ð, +Ìâ, +Ìæ and ¥Ì). Ruchikara accomplished the same gargantuan task in his Niroshthya Ramacharita Mahakavyam. Similarly Narayana eliminates all nasals in Surpanakha's speech in his Niranunasika Champu as her nose was cut off and she could not pronounce nasals. +yÌÌOÌëâ •þ²ÌtÌÌ ²ÌÌÍZÌÑ²yÌtÌâÌ Ñ²yÌœúFòÕÏtÌÌÌ * ²ÌâÌÌ™ÌÌ tÌâ `ÌOÌÍzùœâú ÍFòÍfÌzùÌ™Ì²tÌZÌâtÌ²ÌÌ ** (ÍFòœúÌtÌÌ`ÌÙÊÌÕ™ÌÉ -15.7) Skanda, the commander of the army, stood in front, a little frustrated with the fleeing soldiers. He turned round, stood laughing and ordered the soldiers to fight. This Sloka is ÍÌœúÌâ¯öšÉ (labials are avoided). Fò: LÌOÌÌæQÌÌRóÍZÌZ\ôÌæ`ÌÌ —ÌÌecÌÌâ%hõÌælöÕn÷n÷sqøsÌ: * tÌyÌÌâzùŒÌÕÌ•ò–ÌÌÊ—ÌÕ˜ÌÊ™ÌÌâ%ÍœúŸ¥ÌÌÍ¨Ì­ÌÌÉ ²Ì•þ: ** (²Ìœú²¥ÌtÌÕFòslöÌ—ÌœúsÌÉ -2.263) This unique Sloka consists of a question and its answer. Who adorns famous flocks of birds? Who destroys consciousness? Who devours enemy armies? Who is a learned man? Who troubles soldiers and their lord? Who fills the Oceans? All these sentences constitute only one question. The answer is also given: Maya, the king of Daityas (sons of Diti) who kills enemies and also pardons them. This Sloka is called Fêò˜Ì²yÌ²Ì¥ÌÊ¥™ÌgÌÌÉ, where all the consonants in the alphabet from Fò to • appear in the proper sequence. ÌÜÌÉ ÌÙzÉÉÍÌ ÌÌÌâÌ ÌÌÌÌâÌÌÌÌÌÍÌ Ì: * ÌÌÌâÌÌ ÌÌÙ ÌÌÌÜÌâÌæÌâÌÌÌÌÌÌÍÌÌÌâ ÍÌÌÕ: ** (FòÌ¥™ÌÌzù¨ÌÊ -3.95) Our lives were not taken by this shining face. This is not certain. That is, he took our lives. Therefore the person who wants our lives to be taken by this enemy with superior strength, our Lord, is not at fault. This is not certain either. That is, he is at fault. An enemy soldier praises another in this beguiling manner. This is DFò¥ÌsÌÊ ÍÌ™Ì˜ÌÉ or DFòÌKÌœúÕ (with only one consonant). ¨ÌÍ¨ÌFâò¨ÌÌÉ¨ÌFòÌâ%¨ÌÌâFòFòÌæÍ¨ÌFòÕFâò Í¨Ì¨ÌÙ: ¨ÌÙFòÕ * ¨ÌÉ ¨Ì¨ÌÌFæòFò¨ÌÌâ%¨ÌÜFòFâòFòÕ¨ÌÌFòÌ¨ÌFòÌæÍ¨ÌFò: ** (•þœúÍ¥Ì`Ì™ÌÉ -43.41) Kumara, son of Siva, ordered that each and everyone of the enemy was to be killed happily without pity. The great peacock was roaming everywhere. Siva and Gauri were happy. Kumara was playful like a child. This is Íˆù¥ÌsÌÊ ÍÌ™Ì˜ÌÉ (with only two letters). œâú œâú œúÌârù ûrù œúÌâûOÌOÌÌâOÌÌâ%OÌÌÉOÌOÌÌâ%OÌOÌÙ: * ÎFò FâòFòÌFòÌFÙòFò: FòÌFòÌâ ˜ÌÌ ˜ÌÌ ˜ÌÌ˜Ì˜Ì ˜ÌÌ˜Ì˜Ì ** (FòÌ¥™ÌÌzù¨ÌÊ -3.92) Oh hunter's son! You are flaunting your prowess. You earned the sin of wounding a Ruru deer in its heart. So you are after money. You wander about in the hills and talk irrelevantly. Can a crow make the sound of a peacock? So you are unfit to marry me. You do not come near me. A woman chides a hunter's son who is in love with her in these words. As only four letters œú, OÌ, Fò, and ˜Ì are used in this Sloka, it is ZÌtÌÙœúKÌœúÕ (with only four letters). The usual practice is not to mix all the consonants together but to use only one consonant in each line. So this is also called DFòÌKÌœúÌÌzù: (with only one letter in each line).

= = = = Entertainment for poets = = = =_________

In an assembly of poets literary diversion is provided in different forms. bold Humor bold Ìë•âþÍ¡ôFòÌ has been widely renowned for centuries. It includes an enigma or riddle. It is useful for amusement, for enjoyment in an assembly, for a secret conversation in an assembly with highly intelligent people who are conversant with it and in confusing other men. FâòÌ Fò: ²Ì•þ ²ÌÉ—ÌÜ™Ì ²Ì¥ÌÊFòÌ™Ìä­ÌÙ ²ÌÉÍÌÍŒÌ˜ÌÆ * ¡ô–Œ¥ÌÌ —ÌÌâ`ÌÌFòÌ¡âô tÌÙ ™ÌÍzù ‹ù®õÌâ ÍÌœú²™ÌtÌâ ** (FòÌ¥™ÌÌzù¨ÌÊ -3.122) What or who is with a man in all his actions, but if seen at the time of eating (in food), it is promptly removed? The answer is also hidden in the Sloka. Fò: is hair. tÌÕKsÌÌOÌëÉ FòÍlöÌÉ FÙòZÌˆù™ÌÍ˜ÌzÉù tÌ¥ÌÍWó ™Ì[ÌÌârùÉtÌÉ tÌˆùKÌ: ÌÍœú•þÌ™Ì ÎFò ÍÌë™ÌtÌ˜Ì: Ìß¯âö ²Ì˜ÌÌÍ¡ôWóštÌâ * ÎFò FÙò˜ÌÊ: ²ÌÍLÌ Ì˜ÌÊFâòÍ¡ô­ÌÙ ˜Ì™ÌÌ zù®âõ œú²ÌâÌÌŒÌœâú û®õÌâ%™ÌÉ OÌ˜ÌÌÌâ†tÌ²tÌzùŒÌÙÌÌ ÌyÌÌÌ˜ÌÌÌÕ™ÌtÌâ ** (—ÌÌ¥Ì¨ÌtÌFÉò -15) The nipples of the two hard uplifted breasts are stiff. The lover discards such breasts and embraces her from behind. Why? The answer is given by the heroine to her friend. “What shall I do friend? He was angry because I had bitten the sweet lips in play and wants to go away. So bring me a traveler for company”. +ÌÌÌsnÙ÷ ÌÕÌFòÍlöÌÉ ¥ÌtÌÙÊ¡Éô ²ÌÙ˜ÌÌÌâ•þœú˜ÌÆ * FòœæúœúÌFßò­™ÌtÌâ%t™ÌyÌË ÎFò ¥ÌßrèùœúÍÌ ²Ì²Ìß•þ˜ÌÆ ** (—ÌÌsn÷ÌOÌÌœú -185.10) It is white, hard, large, round and beautiful and attracts even old people to touch it with their hands. What is it? Answer: Í¥ÌŸ¥Ì, FÙòZÌ (Bilva fruit or breasts). •þtÌÌâ •þÌÜ˜ÌtÌÌ%%œúÌ˜Ì: ²ÌÕtÌÌ •þ­ÌÊ˜ÌÙÌÌOÌtÌÌ * ûzùÑtÌ œúÌKÌ²ÌÌ: ²Ì¥Ìä •þÌ •þÌ%%œúÌ˜ÌÌâ •þtÌÌâ •þtÌ: ** Rama was killed by Hanuman. Sita was happy. All the Rakshasas (demons) wept because Rama was dead. All this is absurd. The real meaning is that Hanuman destroyed the garden and the Rakshasas cried that their leisure was lost.

bold Question and answer bold In Ìë§ÌîÌâuÌœÉú the question and hidden answer are stitched together in proper order. For the question “Where is it possible to cross the stream”? the heroine's answer is “Oh traveler, the river is easily fordable where the Vetasi creeper is found”. The lusty lady displays to her lover, who is a stranger, her true feeling of love for him and that she will meet him near the Vetasi creeper. In one sentence the question and the answer are given. This form was very popular with poets. Fâò —ÌÜ­Ì™ÌÑtÌ ²tÌÌ˜Ìsn÷¡ôÌÍÌ FòÕ‹ù¨™ÌÙ˜ÌÌ ZÌ‡ù˜Ì²Ì: FÙòtÌ: ¬ÌÕ: * ÍFò˜ÌÌ•þ ²ÌÕtÌÌ zù¨ÌFòslö—ÌÕtÌÌ •þÌœúÌ˜Ì•þÌzâù¥ÌœútÌÌtÌ˜ÌÌtÌ: ** (¨ÌÌWÊóŒÌœúÌrùÍtÌ -553) What adorns breasts? •þÌœúÌ: (necklaces). How are Uma, Chandra and Lakshmi? ˜Ì•þÌzâù¥ÌœútÌÌ: (praying intensely to Siva). What did Sita, afraid of Ravana, say tÌ˜ÌÌtÌ: (at night)? •þÌ œúÌ˜Ì •þÌ zâù¥Ìœú tÌÌtÌ ˜ÌÌtÌ: (Oh Rama, Oh brother-in-law, Oh father, Oh mother)! ÌzÉù ÎFò ÌëÍtÌ­ÌâŒÌÌyÌÊFÉò \âôzùFòwÌÊyÌÊFÉò ZÌ ÍFò˜ÌÆ * OÌëÕ­˜Ìâ ²ÌœúÌâ —Ì¥ÌâtFòÕ‹ùGòÌ Ñ²yÌœúÌ FòÌ ¥ÌŒÌÜ: ÍÌë™ÌÌ ** (Fò¥ÌÕ‡ùFòsÌÌÊ—ÌœúsÌÉ -1.13) What is the word for prohibition? ˜ÌÌ (do not). What is meaning of cutting? ¡Üô (to cut). How is the lake in summer? +Ì™Ì: (without water). What is steady? ŒÌœúÌ (Earth). All these letters make up ˜ÌÌ¡ÜôœúÌ™ÌÌâŒÌœúÌ. What maiden is appreciated? ˜ÌÌ¡ÜôœúÌ™ÌÌâŒÌœúÌ (a maiden with breasts like Bilva fruit). FòÌæ œúÌ`ÌÌÍœú¥ÌêÌ`ÌÌæ ÌÜ`™ÌtÌœúÌæ FòyÌ™Ì ²ÌWóœúÍ•þtÌÌæ ™ÌÌæ * FòÌæ ¥ÌÌ ÌÑsn÷tÌOÌÙZ\ôÌæ ªôÌQ™ÌtÌ œúÌæ —Ìë˜ÌœúÍ•þtÌtÌ™ÌÌâÌâtÌÌæ ** (²ÌÌÍ•þt™ÌœúvÌÌFòœú -7.144) How are a king and a Sanyasi fit for worship? ²ÌWóœúÍ•þtÌÉ (interested in war or without attachment to worldly objects). How are a Pundit and a bunch of flowers admirable? —Ìë˜ÌœúÍ•þtÌÉ (without confusion or good for bees). ÍÌœúyÌÊFÉò `Ì˜Ì OÌtÌÉ ÌÍ¡ô™ÌÌ ™Ì™ÌÌ Ì ‹ù®Éõ tÌÙÍ•þÌÌÉ¨ÌÙÍ–Ì˜–Ì˜ÌÆ * =tÌÍuÌÍœúzùÌâœúÍÌ ÍÌ­•ò¡æô¥Ì ‹ù®õÌ Í¥ÌÍÌ‡ùÌ ÌÍ¡ôÌÕ Ì ™ÌâÌ ** (Í–ÌŸ•þsÌFòÌ¥™ÌÉ -32) The life of the lotus which has not seen the Moon is a waste. The first half is by Bilhana who is enamored of the Princess. It is a waste of Moonrise if the lotus is asleep and does not see when the Moon has risen. The second half is the reply of the Princess who is inclined favorably towards him. It is also =ÍHòÌët™ÌÙÍHò (repartee).

bold Hide bold Concealment is OÌÜqø˜ÌÆ. One complete verse can be concealed in the womb of another verse or verses in OÌ—ÌÊ ªôÌâFò: (pregnant Sloka). The last line is concealed in the letters of the first three lines in OÌÜqøZÌtÌÙyÌÊÌÌzù:. †ÙÍ¥Ì™Ì{ùÌÍ˜ÌÌÕ tÌÌœú²ÌÉœúÌ¥ÌÍ¥Ì•þtÌ¬ÌÙÍtÌ: * •æþ˜ÌÕ­ÌÙ˜ÌÌ¡ôÌ ¨ÌÙ¨ÌÙ—Ìâ Í¥Ì†ÙtÌÌÍ˜Ì¥Ì ²ÌÉ•þÍtÌ: ** (ÍFòœúÌtÌÌ`ÌÙÊÌÕ™ÌÉ -15.43) The multitude of Siva's golden arrows, moving in the sky and Heaven, sounding loud enough to break the ear drums, shone like lightning. The letters †Ù, Í¥Ì, Í˜Ì, tÌÌ, in the first line and the letters ²ÌÉ, ¥Ì, •þ, ÍtÌ, in the second line constitute the last line of this OÌÜqøZÌtÌÙyÌÊÌÌzù:. ÌÌsn÷¥ÌÌÌÌÉ ²Ì—ÌÌ˜ÌŒ™Ìâ zÙù™™ÌÌäŒÌÌ =ÌÌOÌtÌ: * tÌ²˜Ìæ OÌÌÉ ZÌ Í•þœús™ÌÉ ZÌ ²Ì¥ÌÌÊs™ÌÌ—ÌœúsÌÌÍÌ ZÌ ** (+ÌtÌzùÌ²Ì) Duryodhana arrived in the assembly of the Pandavas. He was given villages, gold and all kinds of ornaments. This is the common meaning. If you read zÙù™ÌÌäŒÌÌ as +zÙù: (gave) and ™ÌÌâŒÌÌ (warrior), the meaning is that the warrior who arrived was given the various items. This Sloka is ÍFêò™ÌÌOÌÙÍÌ: (the verb is hidden). —Ìë˜Ì ŒÌÌÏ˜ÌFò Í¥Ì³Ì–ŒÌ: ²Ì ¨ÌÙÌFòÌâ%† ˜ÌÌÍœútÌ²tÌâÌ * OÌÌâzùÌ¥ÌœúÕÌzùÕFÜò¡ô¡ôtÌÌOÌ•þÌ¥ÌÌÍ²ÌÌÌ ‹ùÌÎ²Ì•âþÌ ** (Œ¥Ì™ÌÌ¡ôÌâFò -1) A woman has arranged a tryst with her lover in an arbor near the bank of Godavari River. A Sanyasi has come to pluck flowers. The surface meaning of what she tells him is, "The mad dog has been killed by the lion which is on the bank of Godavari River. You can roam about and collect flowers freely here". The real deeper implication of her statement is to prevent the Sanyasi from going near her trysting place. This Sloka is an illustration of a statement made as a rule being really a prohibition. This Sloka is +Í—ÌÌëÌ™ÌOÌÜqÉø (the meaning is hidden). «Ì¬ÌÜœúwÌ ¨ÌâtÌâ +yÌ¥ÌÌ ÍÌ˜ÌaÌÍtÌ +wÌÌ•Éþ Ízù¥Ì²ÌFÉò Ìë¡ôÌâFò™Ì * ˜ÌÌ ÌÍyÌFò œúÌw™ÌŒÌ ¨Ì™™ÌÌ™ÌÌ˜ÌÌ¥Ì™ÌÌâ: ¨ÌÍ™Ì¯öÌ: ** (Œ¥Ì™ÌÌ¡ôÌâFò -1) Oh traveler, my mother-in-law sleeps there soundly. I sleep in the other corner looking forward to the end of the day. Please do not stumble against our beds blinded by darkness. This is what a licentious housewife tells her guest. In the guise of prohibiting him from stumbling in the dark, she was actually showing him where she was waiting for him. Here the prohibition is an order. ÌëâKÌ˜ÌÌsÌ˜ÌÍÌÍ˜Ì­ÌÌKÌÉ ÌëâK™Ì ¥ÌŒ¥ÌÌ cÌÍhõÍtÌ Í—ÌKÌÌZÌœú˜ÌÆ* zù¨ÌÊÍ™Ìt¥ÌÌ FßòtÌâ ¨ÌÕ­Ìä FÙòtÌÌâ ˆâù `ÌÌÍtÌFÙò²ÌÙ˜Ìâ? ** (Í¥ÌzùOŒÌ˜ÌÙLÌ˜Ìsn÷ÌÉ -4.13) The housewife stared at the Bhikshu (mendicant) without batting an eyelid and quickly kept two Champaka flowers in her hair. Why? She was telling the Bhikshu by her action, "Oh Bhikshu, you and my family are both spotless like the Champaka flowers. If we act in an improper manner, it will be dirty like the hair". This Sloka is ÍÌ­ÌâŒÌÀþ†É (prohibition is hidden).

bold Crooked speech bold Writing the word in such a special manner that it has several meanings is ªâô­Ì:. Deliberate misunderstanding of one's words for the purpose of making a clever retort is ¥ÌFêòÌâÍHò. ÎFò OÌÌæÍœú ˜ÌÌÉ ÌëÍtÌ û­ÌÌ ÌÌÙ OÌÌæœú•Éþ ÎFò FÙò™ÌÌÍ˜Ì FòÌÉ ÌëÍtÌ ˜Ì™ÌÕt™ÌÌÙ˜ÌÌÌtÌÌâ%•þ˜ÌÆ * `ÌÌÌÌÍ˜Ì ²Ìt™ÌÌÙ˜ÌÌÌtÌ D¥Ì ²Ì t¥Ì- Í˜ÌtyÌÉ ÍOÌœúÌâ ÍOÌÍœú—ÌÙ¥Ì: FÙòÍhõ¡ôÌ `Ì™ÌÑtÌ ** (FòÌ¥™ÌÌ¡ôSóÌœú -2.15) This is a humorous dialogue between Siva and Parvati. Siva asks Parvati, "Oh Gauri, why are you angry with me"? Parvati splits OÌÌæÍœú ˜ÌÌÉ as OÌÌæ: <˜ÌÌÉ, which changes the meaning to, "You cow, why are you angry with these innocent people". She queries, "Am I a cow? With whom am I unhappy"? Siva clarifies, "I infer that you are angry with me". Parvati splits +ÌÙ˜ÌÌÌtÌÌâ as +ÌÙ˜ÌÌ ÌtÌÌâ (not Uma, love), and understands Siva as saying, "I am not in love with any one who is not Uma". She replies, "I know that you are certainly not in love with any one except Uma". May Parvati's words of devious meaning win! This Sloka is ²Ì—ÌWóªâô­Ì¥ÌFêòÌâÍHò (¥ÌFêòÌâÍHò with splitting words and double meaning). ÌÌyÌ ˜Ì™ÌÜœúÌâ Ìßt™ÌÍtÌ tÌÙœúOÌÌÌÌ¥ÌKÌ²Ì: FÙòtÌÌâ Ìßt™Ì˜ÌÆ * ÌÌÙ FòyÌ™ÌÌÍ˜Ì Fò¡ôÌÍÌÌÍ˜Ì•þ ²ÌÙLÌÌ¡ôÌÌÕ ÍÌë™Ìâ FòÌâ%Ñ²tÌ ** (¥ÌÌO—ÌhõÌ¡ôSóÌœú -4.15) A wife remarks to her husband, "The peacock is dancing", to which her husband rejoins, "How is it possible for a Kinnara (with the face of a horse) to dance on the breast of Mayu (a Rakshasa)"? "I am talking of a peacock". "Oh darling, where is a man on this Earth who talks of happiness"? This Sloka is also ²Ì—ÌWóªâô­Ì¥ÌFêòÌâÍHò. +•þÌâ FâòÌâ‹ù¨ÌÕ –ÌÙÊrùzùÌÊûsÌÌ tÌ¥Ì ÍÌÏ˜ÌtÌÌ * ÍwÌOÌÙsÌÌ ¬ÌÜ™ÌtÌâ –ÌÙÊrùÌÊ tÌÙ zùÌû˜Ì™ÌÕ JòÍZÌtÌÆ ** (FòÌ¥™ÌÌëFòÌ¨Ì -9.346) "Oh, what sort of difficult intellect have you"? "I have heard of three types of intellect, ²Ìu¥Ì, tÌ˜ÌÌâ, œú`ÌÌâ OÌÙsÌÌ:, but never one of zùÌû (wood) ". This dialogue between master and pupil is +—ÌWóªâô­Ì¥ÌFêòÌâÍHò (¥ÌFêòÌâÍHò without splitting words but with double meaning). ²ÌÌŒÌÙ zÜùÍtÌ, ÌÙÌ: ²ÌÌŒÌÙ FòtÌÊ¥™ÌÉ ÍFò˜ÌtÌ: Ìœú˜ÌÆ * ™Ì˜ÌzùyÌä Í¥Ì¡ÜôÌÍ²Ì zùtÌæœúÍÌ ÌLÌæœúÍÌ ** (+¡ôSóÌœúFòŸÌ¡ôtÌÌ¥ÌßÍuÌ -Page 45) Well done, messenger! Again, well done! What more can you do on my behalf, who, for my sake, have been mangled by teeth and nails? (The maid had slept with her lover and bears the marks). This is a heroine addressing her maid whom she had sent as a messenger to her lover. This Sloka is also +—ÌWóªâô­Ì¥ÌFêòÌâÍHò. ™ÌÍzù ˜Ìâ ¥Ì¢ô—ÌÌ zÜùtÌÕ tÌzùÌ%•þ˜ÌÍÌ ¥Ì¢ô—ÌÌ * ™ÌÍzù tÌ²™ÌÌ: ÍÌë™ÌÌ ¥ÌÌZÌ: tÌ˜Ì˜ÌÌ%ÍÌ ÍÌë™ÌÍÌë™ÌÌ: ** (FòÌ¥™Ì˜ÌÕ˜ÌÌÉ²ÌÌ -7) If my lady messenger is attractive (to the hero), he will find me also attractive. If her speech is endearing to him, he will find that my speech is also endearing. By FòÌFÙò (change of tone) it is a censure of the hero, who made love to the messenger. = = = = = Poems in pictures = = = = = _______

A verse is composed so that it can be inscribed in a picture according to specific rules. If the drawing is removed the letters retain the shape of the picture. Since drawing and sound are equivalent, as mentioned earlier, ÍZÌwÌ–ÌŒÌ: is included in ¨Ì–zùÌ¡ôSóÌœúÌ:. =zÆùŒÌÌœú are the rules for drawing the picture and the inscription of the letters in the picture. Repeated letters are dropped. It is extremely difficult to compose. There are innumerable varieties. It is pictorial poetry.

bold Move in all directions bold A chess board with sixty-four squares is used. One letter of the Sloka is written in each of the first thirty-two squares. In the last eight squares, the fourth line is written. In the remaining squares from the bottom, the third line, next the second line and finally the first line are written. On completion, the first line of the Sloka can be read in four directions. Top and bottom horizontal line is read as usual from left to right. The bottom line is read from right to left. The first vertical line is read from top to bottom and the last vertical line is read from bottom to top. The other three lines of the Sloka are read similarly. As it can be read in all directions it is called ²Ì¥ÌÊtÌÌâ—Ì‡ù (easy movement everywhere). The two necessary and sufficient conditions for this are that the first four letters of the Sloka should be the beginning letters of the four line and that each line is ÌëÍtÌ¡ôÌâ˜ÌÌÌÙ¡ôÌâ˜ÌÉ. ²ÌÌ˜ÌÌ™ÌÌ˜ÌÌ˜ÌÌ™ÌÌ ˜ÌÌ²ÌÌ ˜ÌÌœúÌÌÌ™ÌÌ™ÌÌÌÌ œúÌ˜ÌÌ * ™ÌÌÌÌ¥ÌÌœúÌœúÌ¥ÌÌÌÌ™ÌÌ ˜ÌÌ™ÌÌœúÌ˜ÌÌ ˜ÌÌœúÌ™ÌÌ˜ÌÌ ** (FòÌ¥™ÌÌzù¨ÌÊ -3.82) This matchless beauty, devoid of deceit, inducing love in me, happily bewildering me and catching me in a net with the tinkling sound of her anklets, who is the playground of my sport, is ready to kill me, assisted by the ever present Moon. This Sloka is DFò²¥Ìœú ÍÌ™Ì˜ÌÉ as well as ²Ì¥ÌÊtÌÌâ—Ì‡ù.

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bold Moves of a horse's hooves bold There are four divisions in an army and a game of chess - œúyÌ (chariot), OÌ`Ì (elephant), tÌÙœúOÌ (horse) and Ìœú (foot soldier). The horse in Indian chess is the knight. When a horse stands on the top of a chess board, its hind hooves are in squares marked 1 and 2 in the diagram while the front hooves are on squares 3 and 4. tÌÙœúOÌÌzù are moves of the successive movements of the four hooves of a horse facing east depicted on a grid of 32 squares so as to cover half a chessboard. The derived Sloka can be identical with the original Sloka or may be an entirely new Sloka. –ÌÌ¡ôÌ ²ÌÙFòÌ¡ô¥ÌÌ¡ôÌ FòÌ FòÌÑtÌ¡ôÌ¡ôFò¡ôÌÍ¡ôtÌÌ * ²Ì²¥ÌÌ ²ÌÙtÌ¥ÌtÌÕ ²ÌÌœúÌ zùÏÌFòÌ ¥ÌêtÌOÌÏŒÌtÌ ** (²Ìœú²¥ÌtÌÕFòslöÌ—ÌœúsÌÉ -2.306) Oh miser! This beautiful maid is sixteen years old. Her hair is black. She is resplendent with FòÌFòÌKÌ (curl on the forehead looking like a crow's feet), which enhances her looks. She has a son. She is well adorned. You are wealthy. So you accept her in your heart. A maid tells this to a lover. Following tÌÙœúOÌÌzù™ÌÌ™Ì (rules for moves of a horse's hooves) this Sloka is transformed into another. Derived Sloka. –ÌÌ¡ôÌ ¡ôÍ¡ôtÌtÌÕ¥Ìê²¥ÌÌ ²ÌÙFò¡ôÌ œúÌOÌtÌÏÌFòÌ * ²ÌÙzùÑtÌFòÌ ¥ÌÏŒÌtÌÌ¥ÌÌ²ÌÌ FòÌ¡ôÌ tÌ¡ô¡ôÌ²ÌFòÌ ** (²Ìœú²¥ÌtÌÕFòslöÌ—ÌœúsÌÉ -2.308) This is a new Sloka derived from the one above by following the moves of a knight in chess. She is expert and pleasant, knows arts and can satisfy you with love. She has flashing white teeth. She can adorn your house. She can outshine all actors. You should enjoy her.

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bold Cow's Urine Pattern bold FòÌUóÌÙ¡ôÌâ˜ÌtÌÌ™ÌÌ²tÌÌÌÕÍn÷tÌÌÍÌ ¥ÌKÌ:²yÌ¡ôÌâÑtyÌtÌœú™ÌÌfÌÌÌÕÍn÷tÌÌÍÌ * ÌÌ™ÌÌzùÌÌ™Ì—Ì™ÌtÌÌâ Ì˜ÌÙÍZÌÌë•þÌœúÕ ˜ÌÌ™ÌÌ˜ÌÌÌ²™Ì —Ì¥ÌtÌÌâ%˜–ÌÙ˜ÌÙZÌÌÉ Ìë²ÌÌœúÕ ** (²Ìœú²¥ÌtÌÕFòslöÌ—ÌœúsÌÉ -2.324) May Indra, who desires to press the breasts of Sachi, daughter of Puloma, who wishes to get up hurriedly to embrace her, who killed Namuchi and who spreads the clouds, remove your illusions and protect you from dangers. This is +™ÌÙO˜Ì ÌÌzùOÌÌâ˜ÌÜÍwÌFòÌ –ÌŒÌ:, where the first and second as well as the third and fourth lines form the OÌÌâ˜ÌÜÍwÌFòÌ –ÌŒÌ: (cow's urine pattern). Image Wikipedesketch3-gomutrika.SVG.png\none

bold Lotus bold ²ÌÌœútÌÌœúÍ•þtÌÌŒ™ÌÌ²ÌÌ ²ÌÌ Œ™ÌÌtÌÌ KÌtÌ²ÌÌŒ¥Ì²ÌÌ * ²ÌÌŒ¥Ì²ÌÌŒÌ˜™ÌÊŒÌÕœúÌ²ÌÌ ²ÌÌœúÌŒÌÕÍtÌœútÌÌ œú²ÌÌ ** (•þœúÍ¥Ì`Ì™ÌÉ -43.61) By meditating steadfastly on Devi you are brave and without fear. The letter ²ÌÌ is repeated eight times, while four sets of two letters adjacent to it are repeated twice. This is ZÌtÌÙzÊù¡ôÌ… –ÌŒÌ: (lotus-with-four-petals shape).

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˜ÌÌœú˜ÌÌ ²ÌÙ­Ì˜ÌÌ ZÌÌûûZÌÌ ˜ÌÌœú¥ÌŒÌÜuÌ˜ÌÌ * ˜ÌÌuÌŒÌÜuÌÊtÌ˜ÌÌ¥ÌÌ²ÌÌ ²ÌÌ ¥ÌÌ˜ÌÌ ˜Ìâ%²tÌÙ ˜ÌÌ œú˜ÌÌ ** (²ÌÌÍ•þt™ÌzùÌÊsÌ -10.16) That woman has now come. She is very pleasant, glorious like Lakshmi, very mischievous and without a house. Someone tells the hero this to which lover replies "May that woman be my Kamala Lakshmi"! This is +®õzù¡ôÌ… –ÌŒÌ: (lotus-with- eight-petals shape). Image Wikipedesketch5-padma8.SVG.png\none

bold Conch bold ŒÌâ™Ì˜ÌÌŒÌÙ™™ÌÊ˜Ì™™ÌÌÊzùÌ œúÌŒÌÌ ˜ÌÌŒÌ¥Ì˜ÌÌœú ²ÌÌ * ²ÌÌœú˜ÌÌ%¥ÌŒÌ˜ÌÌŒÌÌœúÌ ŒÌâ™Ì˜ÌÌŒÌÙ™™ÌÊ²ÌÌæ—ÌOÌÌ ** (+¡ôSóÌœúFòÌæ²tÌÙ—Ì -7.59) Radha went to Madhava, holding the honors of spring season and protecting the glory of her hair. Notice that of 32 letters only 19 are used in ¨ÌVó –ÌŒÌ: (conch shape).

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bold Umbrella bold tÌÌÙtÌÌÉ tÌÌÙtÌÌÉ œúÌŒÌÌFßò­sÌ™ÌÌâ©ÌÍœútÌ¬ÌÙÍtÌ: * ÀþuÌÌÌÌÌÌÉ ²ÌÙŒÌÌÍ²ÌŒÌÙŒÌÌœúÌ tÌÌÉ ÌÙ tÌtÌÌÉ ÌÙtÌ ** (+¡ôSóÌœúFòÌæ²tÌÙ—Ì -7.56) Listening to the life story of Radha and Krishna removes weakness caused by afflictions of the heart. Oh men, praise the stream of Amrita in detail! The first eight letters and the last eight letters are +ÌÙ¡ôÌâ˜ÌÌëÍtÌ¡ôÌâ˜ÌÉ. This is \ôwÌ –ÌŒÌ: (umbrella shape).

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bold Wheels bold ¨ÌæŸ™Ì¡ô²ÌÑzÆùˆù`ÌœúÌ`Ì†ÙÍtÌ¨ÌÌÍ¡ô`ÌhõÌZ\ôhõÌ²•Ùòœú˜ÌÌæÍ¡ô: * ²ÌÙœúÌÙtÌ˜ÌÍ•þ˜ÌÌ `ÌâtÌÌ ²˜Ìœú²™Ì FòÌâ ˜ÌÌâzù—ÌÜ©Ì FòÌÍ™ÌÌtÌ: ** (ÍZÌwÌœúvÌÌFòœú -6.16) There are five questions to which the answer is ¨Ìæ¡ôœúÌ`Ì²ÌÙtÌÌzùÍ™ÌtÌ (the daughter of the king of mountains). The answer can be seen in the middle of the chariot read vertically downwards. This Sloka is œúyÌ –ÌŒÌ: (chariot shape).

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FòÌ˜ÌÌÌ ÌÌ˜ÌFòÌ zâùÍ¥Ì Í¥ÌzâùFòÌ t¥Ì˜Ì˜Ìt¥ÌFòÌ * FòÌ t¥ÌÉ ÌÙ tÌâ%yÌÊ ÌÌ¥ÌæÍ˜Ì ˜ÌÌ²ÌÌ Í¥Ì«Ì²ÌÉÌÙtÌâ ** (Í¨Ì¨ÌÙÌë–ÌÌâŒÌFòÌ¥™ÌÌ¡ôSóÌœú) This verse has the letter FòÌ at the centre with two letters on each spoke of which one letter is at the junction of the spoke with the rim. This Sloka is ZÌtÌÙœúœúZÌFêò –ÌŒÌ: (wheel-with- four- spokes shape).

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•þœúÌâ%²tÌÙ œúÌâ•þÌÌ˜ÌÌâ ÌÌ •þ¥™ÌFò¥™Ì•þ²Ìâ ²Ì²Ìâ * •þœú²™Ì œú•þtÌÌâ ÌëÕtÌÌâ •þœútÌâ œú•þ²ÌÕœú²ÌÕ ** This wonderful Sloka by an unknown poet is inscribed along with the diagram on rock in the Trimurti temple inside the historic Chitorgrh fort. The letter •þ is at the Karnika. Only one letter is on the rim and on letter in each spoke. This is the sole example of +®õÌœúZÌFêò –ÌŒÌ: (wheel-with-eight-spokes shape) with a single letter on each spoke and in each quadrant in +ÌÙ®Ùõ—ÌÆ meter.

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Í¥Ì«ÌÌ¥ÌœúÌâŒÌÌ™Ì Í¥ÌœúÌâŒÌ–ÌÌŒÌFòÌ Í¥ÌÌuÌ˜ÌÌ`ÌÌ¡ôÍ¥ÌFòtÌÊÌÌâÏ`ÌtÌÌ: * Í¥ÌŒÌÜzù™ÌrùÉ˜ÌÍ¥Ì¨ÌÙrùFòÕÏtÌ—ÌÌ Í¥Ì—ÌÌÑtÌ ²ÌtÌ: ²ÌÍ¥Ì¥ÌâFò¥Ìæ—Ì¥ÌÌ: ** Inscribed Sloka ¥ÌÌZÌÉ ²˜Ìßt¥ÌÌ ™ÌtÌÕ‡âùsÌ FòÌ¥™ÌFòŸÌ¡ôtÌÌ FßòtÌÌ * tÌÌœú¬ÌÕœú˜ÌœâúsÌâ™ÌÉ —ÌÌ¥ÌÌÕ™ÌÌ ²ÌtÌÌÉ OÌsÌæ: ** (FòÌ¥™ÌFòŸÌ¡ôtÌÌ -3.5) Sadhus (holy men) have great knowledge. They descend to the Earth to kill enemies and prevent misfortunes with great vigor like the Sun. They refrain from the left hand path. They shine with the radiance of great fame. The letter Í¥Ì is at the nave. Each spoke is written starting from the nave to the rim. The first Sloka gives the eight spokes and the second the rim. The name of the author ™ÌtÌÕ‡âùsÌ (by Yatindra) and the name of the book FòÌ¥™ÌFòŸÌ¡ôtÌÌ are in the rim. This Sloka is ÌÌ˜ÌÌÍSótÌ+®õÌœúZÌFêò –ÌŒÌ: (wheel- with-eight-spokes shape with inscribed name).

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FòÌ¥™ÌÌ™ÌÌÑ²yÌtÌ ˜ÌÌ¥ÌOÌÊ-¥™ÌÌ`Ì-™ÌÌtÌ-OÌ-˜ÌÌOÌÊFòÌ * FòÌ˜ÌzùÌ `ÌOÌtÌ: Ñ²yÌt™Ìæ œúWóÌÙWó¥ÌÌÌzÙùFòÌ ** (ÌÌzÙùFòÌ²Ì•þ³ÌÉ -924) The Paduka (sandal) grants all that one wants. Rama's Paduka is the source of Kavyas like Ramayana. It is here to protect the world. Its path shines with brilliance. It moves in a small path to receive Lakshmi. This Sloka is OÌûn÷OÌÍtÌZÌFêò –ÌŒÌ: which depicts the flight of a Garuda (kite), which flies sometimes high, sometimes low, and sometimes in a circle. Two diagrams are given.

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`ÌÌtÌ°üÌ˜Ì™ÌÌâzùÌœúOÌëÌ¥ÌÌFòÌœúÌ™ÌÌâŒÌœúÌ * `ÌÌOÌ°üFò˜Ì•þÌâzùÌœúOÌëÌt†FòÌÉt™ÌÙÌ²ÌÌŒÌÌÌ ** (ÍZÌwÌÌëÌfÌÉ -47) Your breast is like a huge mountain. Your neck shines like gold. Its luster is enhanced by your liberality. This Sloka is ÍˆùZÌtÌÙ­FòZÌFêò –ÌŒÌ: (two squares in a circle shape). The first half of the Sloka is written at each intersection along the sides of a square and the corners of the squares. The second half is written in the triangular areas and read with the letters at the corners of the squares already written.

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bold Snakes swallow Slokas bold ÌÌOÌ –ÌŒÌ: (snake shape) is extremely difficult; more like an exercise in topology, where a snake appears to have swallowed the Sloka from the rear and coiled itself in a geometric symmetric shape ensuring that the letters it had swallowed and which are lying one beneath the other are identical. Tracing the serpent from the head to the tail is facilitated by following the letters of the Sloka. At every fold the letter is read a second time till the tail crosses the neck. ¬ÌÕœúÌ˜ÌÌâ •þ˜™ÌÊŒÌÌ˜ÌÌ ²ÌtÌtÌ²ÌÙ˜ÌÍ•þ˜Ì¬ÌÕÌtÌÌâ bÌÌë—ÌÜtÌ: ²ÌÙOÌëÕ¥ÌÌëÕtÌ™Ìâ tÌt²Ì•þ`Ì˜Ì™Ì˜Ì˜ÌÙÉ —ÌÌ¡ô²Ìt²ÌÌ™ÌFâòÌ * ÌÌ™ÌÌ˜ÌÌÉ —ÌÜ—ÌßzùÕ¨ÌÌâ ¥ÌÌÍ˜Ì•þ Í˜ÌÍ•þÍœú¥ÌêÌtÌ–ÌÌŒÌÌ†—ÌÌ¥Ìâ tÌ²™ÌÌ™ÌzÉÉbÌ™ÌÌ™ÌÌ˜Ì˜Ì¨Ì˜ÌÍŒÌ²ÌÙLÌÌâ%zùÕÍÌtÌ²™ÌÌÍœúŒÌÌœúÌ ** (˜ÌzùÌ˜ÌœúzùZÌ˜ÌÜ -Page 50) Sri Rama has a beautiful place. He is praised all the time by Brahma, Budha, Chandra and others. To please his friend Sugriva, he killed Vali in no time with his flaming arrows. He went to the forest where there is no happiness to obey the order of Dasaratha and for doing good deeds. He holds the Chakra to protect the weak. May Sri Ram save us! In the eight corners of the loops of the snake are inscribed the letters ¬ÌÕ•þ™ÌOÌëÕ¥Ìâ¨Ì ÌÌÍ•þ (Sri Hayagrivesa save us)! This is ÌÌ˜ÌÌÍSótÌ FÙòsn÷Í¡ôtÌ ÌÌOÌ–ÌŒÌ: (coiled snake shape with inscribed name).

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–Ì¡ôzù˜ÌŒÌÙœú ÌëZÌÙœú ÌëOÌÙsÌÌt˜ÌOÌÙsÌÉ ¨ÌœúsÌÉ œú²Ì—ÌâzùÌÙtÌ˜ÌÆ * ˜ÌÌÙFò¬ÌÙtÌ˜ÌÌëÍtÌ˜ÌÌë—Ì¥ÌÉ ¨ÌÙ—ÌzÉù ²ÌÙÌzÉù ˜ÌŒÌÙ•Éþ Fò¡ô™Ìâ ** (ÍZÌwÌFòÌ¥™ÌÉ -68) I pray to Madhava, who is steadfast, very brave and full of virtues. He gives refuge. He is praised in songs. Brahma meditates on him. His auspicious feet do good. This is Fßò­sÌ²ÌÌÊ –ÌŒÌ: (cobra shape).

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¬ÌÕÍÌ¥ÌÌ²Ì ˜Ì•þ˜ÌÌ¬Ì™Ìâ œútÌÉ tÌÉ œútÌÕ¨Ì ²ÌÙtÌ ÌÌÍ—Ì`ÌÌ`ÌFò˜ÌÆ * FÉò`Ì²ÌÉ—Ì¥Ì ²ÌÙ˜ÌÌÍÌtÌÉ ²ÌzùÌzùÌ²ÌOÌ¬Ì˜Ì•þ ²ÌÌzùœúÌ¨Ì™Ì˜ÌÆ ** ÌÌ¡ôFòÌâ —Ì¥Ì˜ÌÙLÌÌ `ÌœúÌÌtÌÌâ tÌÌâÌ zâù¥Ì <tÌœúÌâzùœúÌ¬Ì™Ì: * ™Ì: ¬Ì˜ÌÌ ²Ì•þ ²ÌÙ¨ÌÕ¡ô¥ÌÌÌÆ ÌzùÌzùÌÌzùÌ `Ì™Ì˜ÌÙ­ÌÌâÍ—ÌtÌÌâ¥ÌtÌÌtÌÆ ** (ÍZÌwÌFòÌ¥™ÌÉ -62, 63) I take refuge in Srinivasa, father of Kama. Brahma springs from his navel. He is interested in his devotees. I will not worship any other God like Brahma. Srinivasa rules over those afraid of enemies. May he protect us now! The two Slokas are in ¨ÌÌÍ¡ôÌÕ ¥ÌßuÌÉ containing 11 letters in each line and form ÍˆùÌÌOÌ –ÌŒÌ: (double snake shape).

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Linked article on Sanskrit

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More detailed information on this subject is available in three volumes of Chitram by V.Balasubramanyan, published in 2006 by Rashtriya Sanskrit Sansthan, Deemed University, 56-57 Institutional Area, Janakpuri, New Delhi 110 058, India. It contains a detailed bibliography.

Balu1919 17th March 2009 How are Sanskrit Devanagari characters to be used? Sketches 1 to 16 are to be uploaded.