Meditation techniques (ध्यान तंत्र): VBT1 (विज्ञान भैरव तंत्र १)

Every month I will be sharing one technique of meditation. There will be original Sanskrut text, and English / Marathi commentary on the technique. I expect reader should not take it as just a piece of information but practice the technique that suits him/her for at least one month to further the spiritual quest.

| These 112 meditation techniques are the ultimate source for self realization | 

विज्ञान भैरव तंत्र    

Vidnyan Bhairav Tantra

श्री देव्युवाच

श्रुतं देव मया सर्वं रुद्रयामलसम्भवम् |

त्रिकभेदमशेषेण सारात्सारविभागशः ||

अद्यपि न निवृत्तो मे संशय: परमेश्वर |

किं रुपं तत्वतो देव शब्दराशिकलामयम् ||

किं वा नवात्मभेदेन भैरवे भैरवाकृतौ |

त्रिशिरोभेदभिन्नं वा किं वा शक्तित्रयात्मकम् ||

नादबिन्दुमयं वापि किं चंद्रार्धनिरोधिका: |

चक्रारुढमनच्कं वा किं वा शक्तिस्वरुपकम् ||

परापराया: सकलम् अपरायाश्च वा पुनः |

पराया यदि तद्वत्स्यात् परत्वं तद्विरुध्यते ||

नहि वर्ण विभेदेन देहभेदेन वा भवेत् |

परत्वं, निष्कलत्वेन, सकलत्वे न तदभवेत् ||

प्रसादं कुरु मे नाथ नि:शेषं छिन्धि संशयम् |

भैरव उवाच

साधु साधु त्वया पृष्टं तन्त्रसारमिदं प्रिये |

गूहनीयतमं भद्रे तथापि कथयामि ते |

यत्किञ्चित्सकलं रुपं भैरवस्य प्रकीर्तितम् ||

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देवीने विचारले...

हे शिवा! तुझे खरे स्वरुप काय आहे?

हे अचंबित करणारे जगत काय आहे?

बीजाचे मूलतत्व काय आहे?

संसाररुपी चक्राच्या केंद्रस्थानी काय आहे?

नामरुपांच्या पलिकडे काय आहे?

नामरुपातीत अमृतत्वाची प्राप्ती शक्य आहे का?

कृपया माझे शंकानिरसन करा...

शिवाने उत्तरादाखल ११२ ध्यानतंत्रे सांगितली. ज्ञात-अज्ञात विश्वातील सर्व पंथसंप्रदाय, ज्ञानमार्ग यातील एक अथवा अधिक तंत्र पद्धतीद्वारा उत्पन्न झाले. भूत, वर्तमान तसेच भविष्य काळातील तत्त्ववेत्ते, प्रेषित यातील एक अथवा अधिक तंत्रपद्धतीचे फलस्वरुप आहेत.  

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 Devi Asks:

O Shiva, what is your reality?

What is this wonder-filled universe?

What constitutes seed?

Who centres the universal wheel?

What is this life beyond form pervading forms?

How may we enter it full, above space and time, names and descriptions?

Let my doubts be cleared!

Now Shiva replies and describes 112 meditation techniques.  All the religions of the world, all the seers of the world, have reached the peak through some technique or other, and all those techniques will be in these one hundred and twelve techniques.

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तंत्र १

ऊर्ध्वे प्राणो ह्यधो जीवो विसर्गात्मा परोच्चरेत |

उत्पत्तिद्वितयस्थाने, भरणाद्भरिता स्थिति: ||

Paradevi, whose nature is visarga, or creation, manifests as the upward prana and downword apana. By fixing the mind at the two points of generation (of prana and apana), the state of fullness results.

Be aware between two points of breath - incoming and outgoing…

(Dharana on two generation points)

Observe breathing minutely and consistently. There are certain points when there is no breathing at the end of inhalation and at the end of exhalation. Before turning in or out you are not breathing. When you are not breathing, you are dead. Each exhalation is death and each inhalation is life. If you feel this gap, you have known your true nature. The truth is neither born nor dying, which is always here. Watch breath from beginning. Air touches your nostrils, go along with the breath down inside the body, and don’t miss the minutest details. Don’t go ahead, don’t follow, just remain with it. Then only you will realize the presence of gap. Don’t concern about gap. If you desire about it then you will try to move ahead of your breath. Buddha attains enlightenment through this technique which is called in Buddhist terminology as ‘Anapansati yog’.

तटस्थ श्वासोच्छवासाच्या जाणीवेतून आत्मानुभूती...

विपस्सना किंवा अनापानसती योग म्हणजे केवळ श्वास प्रश्वासाकडे तटस्थतेने पहाणे. सुक्ष्मातिसुक्ष्म बदलांच्या जाणीवा अनुभवणे. श्वासाबरोब्रर आत जा, अंतिम बिंदु पर्यन्त, प्रश्वासाबरोब्रर बाहेर या, अंतिम बिंदु पर्यन्त. पुढेही जाऊ नका, मागेही राहु नका. त्याद्वारा नैसर्गिक  अंतर्कुंभक व बहिर्कुंभकावस्था. श्वासरहित अवस्थेत द्वंद्वातीत आत्मतत्त्वाची अनुभूती. 

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Great Hindu Pioneers of Science

ARYABHATT (476 CE)

MASTER ASTRONOMER AND MATHEMATICIAN

Born in 476 CE in Kusumpur (Bihar), Aryabhatt's intellectual brilliance remapped the boundaries of mathematics and astronomy. In 499 CE, at the age of 23, he wrote a text on astronomy and an unparallel treatise on mathematics called "Aryabhatiyam." He formulated the process of calculating the motion of planets and the time of eclipses. Aryabhatt was the first to proclaim that the earth is round, it rotates on its axis, orbits the sun and is suspended in space - 1000 years before Copernicus published his heliocentric theory.

He is also acknowledged for calculating p (Pi) to four decimal places: 3.1416 and the sine table in trigonometry. Centuries later, in 825 CE, the Arab mathematician, Mohammed Ibna Musa credited the value of Pi to the Indians, "This value has been given by the Hindus." And above all, his most spectacular contribution was the concept of zero without which modern computer technology would have been non-existent. Aryabhatt was a colossus in the field of mathematics.

BHASKARACHARYA II (1114-1183 CE)

GENIUS IN ALGEBRA

Born in the obscure village of Vijjadit (Jalgaon) in Maharastra, Bhaskaracharya's work in Algebra, Arithmetic and Geometry catapulted him to fame and immortality. His renowned mathematical works called "Lilavati" and "Bijaganita" are considered to be unparalled and a memorial to his profound intelligence. Its translation in several languages of the world bear testimony to its eminence. In his treatise "Siddhant Shiromani" he writes on planetary positions, eclipses, cosmography, mathematical techniques and astronomical equipment. In the "Surya Siddhant" he makes a note on the force of gravity: "Objects fall on earth due to a force of attraction by the earth. Therefore, the earth, planets, constellations, moon, and sun are held in orbit due to this attraction." Bhaskaracharya was the first to discover gravity, 500 years before Sir Isaac Newton. He was the champion among mathematicians of ancient and medieval India. His works fired the imagination of Persian and European scholars, who through research on his works earned fame and popularity.

ACHARYA KANAD (600 BCE)

FOUNDER OF ATOMIC THEORY

As the founder of "Vaisheshik Darshan"- one of six principal philosophies of India - Acharya Kanad was a genius in philosophy. He is believed to have been born in Prabhas Kshetra near Dwarika in Gujarat. He was the pioneer expounder of realism, law of causation and the atomic theory. He has classified all the objects of creation into nine elements, namely: earth, water, light, wind, ether, time, space, mind and soul. He says, "Every object of creation is made of atoms which in turn connect with each other to form molecules." His statement ushered in the Atomic Theory for the first time ever in the world, nearly 2500 years before John Dalton. Kanad has also described the dimension and motion of atoms and their chemical reactions with each other. The eminent historian, T.N. Colebrook, has said, "Compared to the scientists of Europe, Kanad and other Indian scientists were the global masters of this field."

NAGARJUNA (100 CE)

WIZARD OF CHEMICAL SCIENCE

He was an extraordinary wizard of science born in the nondescript village of Baluka in Madhya Pradesh. His dedicated research for twelve years produced maiden discoveries and inventions in the faculties of chemistry and metallurgy. Textual masterpieces like "Ras Ratnakar," "Rashrudaya" and "Rasendramangal" are his renowned contributions to the science of chemistry. Where the medieval alchemists of England failed, Nagarjuna had discovered the alchemy of transmuting base metals into gold. As the author of medical books like "Arogyamanjari" and "Yogasar," he also made significant contributions to the field of curative medicine. Because of his profound scholarliness and versatile knowledge, he was appointed as Chancellor of the famous University of Nalanda. Nagarjuna's milestone discoveries impress and astonish the scientists of today.

ACHARYA CHARAK (600 BCE)

FATHER OF MEDICINE

Acharya Charak has been crowned as the Father of Medicine. His renowned work, the "Charak Samhita", is considered as an encyclopedia of Ayurveda. His principles, diagnosis, and cures retain their potency and truth even after a couple of millennia. When the science of anatomy was confused with different theories in Europe, Acharya Charak revealed through his innate genius and enquiries the facts on human anatomy, embryology, pharmacology, blood circulation and diseases like diabetes, tuberculosis, heart disease, etc. In the "Charak Samhita" he has described the medicinal qualities and functions of 100,000 herbal plants. He has emphasized the influence of diet and activity on mind and body. He has proved the correlation of spirituality and physical health contributed greatly to diagnostic and curative sciences. He has also prescribed and ethical charter for medical practitioners two centuries prior to the Hippocratic oath. Through his genius and intuition, Acharya Charak made landmark contributions to Ayurveda. He forever remains etched in the annals of history as one of the greatest and noblest of rishi-scientists.

ACHARYA SUSHRUT (600 BCE)

FATHER OF PLASTIC SURGERY

A genius who has been glowingly recognized in the annals of medical science. Born to sage Vishwamitra, Acharya Sudhrut details the first ever surgery procedures in "Sushrut Samhita," a unique encyclopedia of surgery. He is venerated as the father of plastic surgery and the science of anesthesia. When surgery was in its infancy in Europe, Sushrut was performing Rhinoplasty (restoration of a damaged nose) and other challenging operations. In the "Sushrut Samhita," he prescribes treatment for twelve types of fractures and six types of dislocations. His details on human embryology are simply amazing. Sushrut used 125 types of surgical instruments including scalpels, lancets, needles, Cathers and rectal speculums; mostly designed from the jaws of animals and birds. He has also described a number of stitching methods; the use of horse's hair as thread and fibers of bark. In the "Sushrut Samhita," and fibers of bark. In the "Sushrut Samhita," he details 300 types of operations. The ancient Indians were the pioneers in amputation, caesarian and cranial surgeries. Acharya Sushrut was a giant in the arena of medical science.

VARAHAMIHIR (499-587 CE)

EMINENT ASTROLOGER AND ASTRONOMERA

Renowned astrologer and astronomer who was honored with a special decoration and status as one of the nine gems in the court of King Vikramaditya in Avanti (Ujjain). Varahamihir's book "panchsiddhant" holds a prominent place in the realm of astronomy. He notes that the moon and planets are lustrous not because of their own light but due to sunlight. In the "Bruhad Samhita" and "Bruhad Jatak," he has revealed his discoveries in the domains of geography, constellation, science, botany and animal science. In his treatise on botanical science, Varamihir presents cures for various diseases afflicting plants and trees. The rishi-scientist survives through his unique contributions to the science of astrology and astronomy.

ACHARYA PATANJALI (200 BCE)

FATHER OF YOGA

The Science of Yoga is one of several unique contributions of India to the world. It seeks to discover and realize the ultimate Reality through yogic practices. Acharya Patanjali, the founder, hailed from the district of Gonda (Ganara) in Uttar Pradesh. He prescribed the control of prana (life breath) as the means to control the body, mind and soul. This subsequently rewards one with good health and inner happiness. Acharya Patanjali's 84 yogic postures effectively enhance the efficiency of the respiratory, circulatory, nervous, digestive and endocrine systems and many other organs of the body. Yoga has eight limbs where Acharya Patanjali shows the attainment of the ultimate bliss of God in samadhi through the disciplines of: yam, niyam, asan, pranayam, pratyahar, dhyan and dharna. The Science of Yoga has gained popularity because of its scientific approach and benefits. Yoga also holds the honored place as one of six philosophies in the Indian philosophical system. Acharya Patanjali will forever be remembered and revered as a pioneer in the science of self-discipline, happiness and self-realization.

ACHARYA BHARADWAJ (800 BCE)

PIONEER OF AVIATION TECHNOLOGY

Acharya Bharadwaj had a hermitage in the holy city of Prayag and was an ordent apostle of Ayurveda and mechanical sciences. He authored the "Yantra Sarvasva" which includes astonishing and outstanding discoveries in aviation science, space science and flying machines. He has described three categories of flying machines: 1.) One that flies on earth from one place to another. 2.) One that travels from one planet to another. 3.) And One that travels from one universe to another. His designs and descriptions have impressed and amazed aviation engineers of today. His brilliance in aviation technology is further reflected through techniques described by him:

1.) Profound Secret: The technique to make a flying machine invisible through the application of sunlight and wind force.

2.) Living Secret: The technique to make an invisible space machine visible through the application of electrical force.

3.) Secret of Eavesdropping: The technique to listen to a conversation in another plane.

4.) Visual Secrets: The technique to see what's happening inside another plane.

Through his innovative and brilliant discoveries, Acharya Bharadwaj has been recognized as the pioneer of aviation technology.

ACHARYA KAPIL (3000 BCE)

FATHER OF COSMOLOGY

Celebrated as the founder of Sankhya philosophy, Acharya Kapil is believed to have been born in 3000 BCE to the illustrious sage Kardam and Devhuti. He gifted the world with the Sankhya School of Thought. His pioneering work threw light on the nature and principles of the ultimate Soul (Purusha), primal matter (Prakruti) and creation. His concept of transformation of energy and profound commentaries on atma, non-atma and the subtle elements of the cosmos places him in an elite class of master achievers - incomparable to the discoveries of other cosmologists. On his assertion that Prakruti, with the inspiration of Purusha, is the mother of cosmic creation and all energies, he contributed a new chapter in the science of cosmology. Because of his extrasensory observations and revelations on the secrets of creation, he is recognized and saluted as the Father of Cosmology.

Source: www.hinducounciluk.org

Inspiration is within you; Philanthropy is within you

http://www.organiser.org/dynamic/modules.php?name=Content&pa=showpage&pid=323&page=35

Crores of Hindus in Bharat and in the world wish to do “something” for the nation, for nation-building, for character-building and for Hindutva. With compassionate hearts, with pure inspiration in their minds and with a giving power in their hands, they want to do “something” philanthropic. They are intrinsically generous. But they are busy in their day-to-day life taking care of their families and their businesses. Not all are interested in agitations or activism. Not all can leave their homes for socio-religious cause. They have their worldly responsibilities, but they have a caring mind. They are eager to do a lot but they just do not know what, where, how, to whom.

Now is the time. Some will celebrate their new year—January to December year—some will do it in Chaitra as Yugadi or Pratipada, some will do it at Bihu as they do in Assam, some already started their new year on Deepavali or on Onam. Time and styles to celebrate new year may differ but most wish to do a sankalp (resolution)—a new year resolution. And when the well-meaning compassionate people do resolutions they are done to be fulfilled (not like manifestos by political parties never to be fulfilled!). Some are interested in helping poor children, some wish to do something for the Vanvasis. Some crave to do something to preserve art, culture and heritage of Bharat. Some wish to prevent draining of Bharat’s natural resources ecologically. Many people’s hearts go out to the poor old. Some want to help poor widows fending their families in meager means. There are many such fields. What field in which area appeals to whom is a matter of one’s choice and every choice of a compassionate person matters a lot to the nation.

Every person who has compassion in his/her heart always has a caring mind and giving hands. Albeit busy in the day-to-day activities of life, here are some ideas where you can fulfil your wish to help the nation and to help Hindutva.

Wish to prevent draining of nation’s natural resources? Our agricultural land was traditionally fertile due to natural fertilizers made of cow progeny waste. Now with chemical fertilizers this fertility is reduced to 1/10th resulting in excess usage of water and no conservation of fertile soil. But usage of cow progeny fertilizer is now down because no-milk cows are becoming difficult to maintain for the poor farmers. You wish to help? I came across many units that manufacture fabulous products made of cow ghee, cow milk, cow dung and gomutra. These products have no trace of any disturbing smell of the raw material and have an excellent feel and results! From shampoo to aftershave, from mosquito coil to cold cream, from beauty soap to dhoop-like puja material.

Many products have such quality that they can beat established multinational brands! You can give a kit of these as a corporate/personal gift; you can resolve to use these this year. I am sure it will save the no-milk cows as even cow wastes can be utilised. You would get organic product, which is friendlier to human body (and you would not go bald like me if you use these shampoos!). There are even stronger tiles made of such material which you can use in your home temple or if you are an architect, you can recommend them to the housing projects.

You wish to preserve art, culture and heritage of Bharat? There are many organisations that hold children’s painting, singing and essay contests based on topics related to Bharat’s culture and heritage. Recently we held such a painting competition for children where even physically challenged children participated with other children. More than 20,000 children took part in it. Their selected paintings will be made into attractive greeting cards with the child’s photo. You can send these cards to your friends, suppliers, business associates etc. There are many people who are doing a lot to make people aware of unexplored ancient temples, teerthas, kundas (holy lakes) in places like Kashi, Prayag, etc. Explore Kashi Project, which found over 500 unexplored exquisite magnificent ancient temples in and around Kashi, which were once worshipped by our ancestors! From Surya temples to Gotra Rishi Shiva Lingas to 56 Vinayakas to enigmatic Devis, from ever-giving many manifestations of Vishnu and Laxmi. Even if you resolve to visit one of these temples or visit www.explorekashi.com you would do a great help to preserve the Hindu heritage. Beautiful new year calendars are being made of such unexplored temples and by sending them to your clients/friends, you would help preserve those. There are some well-maintained museums in Bharat. Whenever you travel for your business or holiday, if you make it a point to spare half an hour to visit and see one in the city where you are, it is also a great tribute. If you are a business house, you can even “adopt” such an ancient temple and recommend your friends to visit it. All these are the symbols of our great religion and if we do not frequent these then obviously they will be encroached upon.

Your heart goes out to the poor families, hungry children and poor old people? There are Vanvasi schools, Hindu orphanages, programmes like “Ek Mutthi Anaj” where keeping self-respect of the poor families intact you can donate foodgrains to them, you can send the children books and copies. Many Hindu families will surely remember your help for years to come.

There are even small things you can do to help save Bharat’s water, electricity and other natural resources. Switch off your home/ office lights when not in use; ensure that no water tap is leaking—by this you at home/office/factory will be saving gallons of water. Cut your TV-watching time daily only for 15 minutes and you will conserve much energy.

Many a time it so happens that when we are children, we are busy in our studies and do not realise much as to how our parents are toiling for us. When we are young, we are busy in our careers. When we cross 45, we realise that either our parents are no more with us or are quite old, ill. Resolve this year to spend at least half an hour daily with your parents only listening to them—that’s all they really need. If you have already lost them then help some poor old people get medical treatment, go and read out books to them, get them to listen to the music they like.

These are only a few ideas. All that matters is your inspiration and will to do something for the nation, for the society and for Hindutva. You always wanted to do “something”. Here are a few “somethings”. Come, let us together make a difference. Even your mind will be at peace after you do “something” like this.

Dr. Pravin Togadia

(The writer is a renowned cancer surgeon and secretary general of VHP. He can be contacted at drtogadia@gmail.com)

RSS : new perspective

Rashtriya swayamsevak sangh, a movement initiated in 1925 with a purpose of uniting Hindu society.

Methodology of daily shakha was developed over time to achieve the ultimate goal.

Goal is permanent not the way to achieve it.

RSS is not interested in having yet another organization within society but aiming organization of society.

RSS shakha is a rigorous training program developed to make a leaders who can lead society in different spheres of life.

RSS was confined to running shakha and the swyamsevak developed from shakha are supposed to work in various walks of life according to their inclinations.

This division of labor was necessary until enough number of trained swayamsevak could be generated.

RSS day-to-day shakha system is not a ritual to be followed and hence was modified as and when required keeping the core intact.

Though quite effective so far, the same methodology itself is becoming limiting factor in the growth of RSS and its way towards ultimate goal.

Only certain section of society can actually devote the amount of time RSS demands from her swayamsevaks and it is even becoming more difficult in changing socio-political and socio-cultural scenario of complex Indian society.

RSS has a historical responsibility towards a nation and world and cannot give any excuses towards it. Bharat has to stand on her own roots.

Daily shakha and elaborate strict system for its sustainment has to be replaced with bare minimum loose structure to keep uninterrupted flow of self inspired karyakarta swayamsevaks.

Shakha structure may be replaced gradually,till then weekly or fortnight shakha per nagar / village for swayamsevak karyakarta training.

Swayamsevak should be free to lead society in handling problems of immediate surrounding hand in hand with local governing body.

Sangh and many other organizations (religious, social, cultural, political etc) are working parallel to government and hence we do not see overall change in the society.

Effective implementation of any government policy in a huge system of ours is not possible without effective involvement of each citizen.

Sangh is in the ideal situation with nationwide network of dedicated volunteers which can take lead in such movement


Working at two levels - general citizen & undergraduate students


A) Mandir (for that matter any place of worship) may be effectively used for social community meetings
Coordination of various social groups working in different fields at mandir
Effective implementation of government schemes by coordination with local authorities

Incomplete list of probabilities (subject to change as per local conditions)
- Channelization of resources - collection and distribution of food, cloths, medicine, books
- Working along with government - RTI, Traffic, waste management, environment, internal security
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B) Social service as a part of education curriculum. More efficient and rigorous than present NSS format
(pilot project in institutes run by RSS swayamsevaks)

Students working as a part of education curriculum - minimum 1 month in rural Bharat before getting any formal degree from university

Incomplete list of probabilities (subject to change as per local conditions)
- Channelization of resources - survey, excess from city to village
- Working along with government - RTI, implementation of central and state schemes, waste management, bioagriculture
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Indian hypocrisy

http://www.blogs.ivarta.com/WHO-AM-I/blog-331.htm (By U.N. Das)


I keep my home clean by throwing garbage out of the window!

I grumble about corruption in public life but do not mind bribing my way

- for a berth in a train!

- when a traffic cop cops me for a traffic violation!

- to get an errand done in a government office!

If I am a pedestrian I shout curses at the vulgar guys zipping across on glitzy motorcycles or in automobiles.

If I am in an automobile I curse the jaywalkers who do not give me the right of way for their lack of civic sense!

If I am on a two-wheeler I ride on pavements to zip through in jammed traffic!

I hate snobbery but do not mind dropping names to have my way or find a way out of every kind of situation!

I lament about caste and religious affiliations in general but look for a clansman or a kinsman in every group I join!

If somebody favours me because we are kinsmen, he has an admirable fellow-feeling. If somebody favours someone else because they arekinsmen, he is parochial; worse, "clansman / kinsman feelings are eating into the very vitals of our society"; and "what will happen to it?"

I am a debating warrior on the internet but too busy to attend a meeting of my ward /division that is called to discuss the poor state of civic amenities!

I complain about police brutality in general discussions but look for a contact to question my domestic help when I lose a small trinket at home!

I follow and participate in the internet debates as to who should be the president of the United States but do not know who represents my division in the civic corporation!

I castigate politicians for their venality but can not be bothered to caste my vote to cleanse the system!

I speak Pidgin-English when angry (or to make a strong point) in the accent of my mother tongue. In animated conversations, I keep switching between Pidgin-English and my mother tongue, often translating sentences from the one to the other and vice versa. I try to speak my mother tongue in a Pidgin-English accent, which I assume to be Yankee-American!

I tell my friends - with a sort of subdued pride - that my children can not speak my mother tongue as they are taught to speak English from early childhood! To prove a point I indulge in long chats with my children in Pidgin, mother tongue accented English. On many an occasion my friends had to helplessly endure the spectacle with a mirthless grin!

I traduce exhibitionism but can not attend a party except in a Van Heusen or a Louis Philippe suit that is neither brand new nor more than six months old!

If I keenly "look" at a beautiful woman in a gathering I appreciate beauty; I have an aesthetic sense. If someone else does it, I wonder, the fellow hasn"t lost his lecherous "look" even at his age!

If a co-worker achieves greatness in India I would do everything to demean it; if an expatriate achieves greatness in America I would do everything to trace his roots to claim kinship!

If I got a coveted promotion, the company recognizes merit and hard work; if my competitor got it

- he has been shamelessly placating the boss at every opportunity!

- he is related to the boss" wife!

- he is the boss" clansman!

In India I dream of emigrating to America, to earn and conserve dollars for an easy life. In America I slog for a dream of a visit to India to splash rupees.

In America I eat pizzas and burghers but yearn for idli-sambar and mirchi-bajjee; in India I eat pizzas and burghers because I am bored with idli-sambar and mirchi-bajjee!

In America, I whine about having to work by the clock. In India, I whine about people not being serious about anything but taking it easy!

As a person of Indian origin, I behave like an American in India and - well, as an Indian in America or Australia or England or New Zealand!

My kinsmen in India seem to think that I am putting on the dog because I behave like an American in India.

Sociologists in India seem to think that I get into trouble in America because I behave like an Indian in America!

I complain about racism in America (or Australia or wherever I domicile) but seek a fair-skinned, same caste (Oh! I am "so" broad-minded, I am not "so" particular about sub-caste!), same language - needless to say same religion - 5" 6"", liberal-minded (whatever it means) below 29 years-old girl to marry!

OH! I AM A COMMON MAN - A DEMOCRATIC CITIZEN OF INDIA THAT IS BHARAT!

संस्कृत संभाषण

शिष्टाचार:

हरि: ॐ / प्रणाम = Hello

सुप्रभातम् = Good morning

नमस्कार: / नमस्ते = Good afternoon / Good evening

शुभरात्री = Good night

धन्यवादः = Thank you

स्वागतम् = Welcome

क्षम्यताम् = Excuse / Pardon me

चिन्ता मास्तु = Don't worry

कृपया = Please

पुनः मिलामः = Let's meet again

अस्तु = Alright / O.K.

श्रीमान् = Sir

मान्ये / आर्ये = Lady

साधु साधु / समीचीनम् = Very good



मिलनम्

भवतः नाम किं = What is your name (M)

भवत्या: नाम किम = What is your name (F)

मम नाम _ | = My name is _

एषः मम मित्रं = This is my friend (M)

एषा मम सखी = This is my friend (F)

एतेषां विषये श्रुतवान् = I have heard of them

भवान् किं (उद्योगं) करोति = What do you do?

भवती किं (उद्योगं) करोति = What do you do?

अहं अध्यापकः अस्मि | = I am a teacher (M)

अहं अध्यापिका अस्मि | = I am a teacher (F)

अहं अधिकारी = Officer

उट्टङक: = Typist

तंत्रज्ञः = Engineer

प्राध्यापकः = Professor

लिपिकः = Clerk

न्यायवादी = Lawer

विक्रयिकः = Salesman

उपन्यासकः अस्मि = I am a lecturer

अहं यन्त्राकारे कार्यं करोमि = I work in a factory

कार्यालये = office

महाविद्यालये = college

वित्तकोषे = bank

चिकित्सालये = hospital

प्रौढशालायां = high school

रात्रशालायां = night school

भवान्/भवती कस्यां कक्ष्यायां पठति ? = Which class are you in?

अहं नवमकक्ष्यायां पठमि | = I am in IXth standard

भवतः ग्रामः ? = Where are you from

मम ग्रामः _ | = I am from _

कुशलं वा? = How are you?

कथमस्ति भवान् = How are you?

गृहे सर्वे कुशलिनः वा? = Are all well at home?

सर्वं कुशलम् = All is well

कः विशेषः ? (का वार्ता ? ) = What news?

भवता एव वक्तव्यम् | = You have to say

कोsपि विशेषः ? = Anything special?

भवान् (भवति) कुतः आगच्छति ? = Where are you coming from?

अहं शालातः, गृहतः, _ आगच्छति | = I am coming from school, house,_.

भवान् / भवती कुत्र गच्छति ? = Where are you going?

भवति इति वा पश्यामः | = Let us see if it can be done

ज्ञातं वा? = Understand?

कथं आसीत् = How was it?

अङगीकृतं किल ? = Agreed?

कति अपेक्षितानि ? = How many do you want?

अद्य एव वा ? = Is it today?

इदानीं एव वा ? = Is it going to be now?

आगन्तव्यं भो: | = Please do come

तदर्थं वा ? = Is it for that ?

तत् किमपि मास्तु = Don't want that

न दृश्यते ? = Can't you see?

समाप्तं वा ? = Is it over?

कस्मिन समये ? = At what time?

तथापि = even then

आवश्यकं न आसीत् | = It was not necessary

तिष्ठतु भो: | = Be here for some more time

स्मरति किल ? = Remember, don't you

तथा किमपि नास्ति | = No, it is not so

कथं अस्ति भवान् ? = How are you?

न विस्मरतु | = Don't forget

अन्यच्च = besides

तदनन्तरम् = then

तावदेव किल ? = Is it only so much?

महान् सन्तोषः | = Very happy about it

तत् तथा न ? = Is it not so?

तस्य कः अर्थः ? = What does it mean?

आं भो: | = Yes, Dear, Sir!

एवमेव = just

अहं देवालयं / कर्यालयं / विपणिं गच्छामि | = I am going to temple/office/market

किं चिराद् दर्शनं ? = What is the matter?r You are not seen these days

भवन्तं कुत्रापि दृष्टवान् | = I remember to have seen you somewhere

भवान् सम्भाषणशिबिरं आगतवान् वा ? = Have you come to the conversation camp

तर्हि कुत्र दृष्टवान् ? = In that case where have I seen you?

तर्हि तत्रैव दृष्टवान् = I must have seen you there in that केस


सरल वाक्यानि

तथैव अस्तु | = Let it be so / so be it

जानामि भो: | = I know it

आम्, तत् सत्यम् | = Yes, that is right

समीचीना सूचना | = A good suggestion indeed

किंचित् एव | = A little

किमर्थं तद् न भवति ? = Why can't that be done?

ओहो ! तथा वा ? = Oh! is that so?

एवमपि अस्ति वा ? = Is it like this?

अथ किम् = Then?

नैव किल ! = No

भवतु ! = Yes

आगच्छतु | = Come in

उपविशन्तु | = Please sit down

सर्वथा मास्तु | = Definitely no

अस्तु वा ? = Can that be so?

किमर्थं भो: ? = Why?

प्राप्तं किल ? = You have got it, haven't you?

सामान्य वाक्यानि

प्रयत्नं करोमि | = I will try

न शक्यते भो: | = No, I can't

तथा न वदतु | = Don't say that

तत्र कोSपि सन्देहः नास्ति | = there is no doubt about it

तद् अहं न ज्ञातवान् | = I don't know that

कदा ददाति ? = When are you going to give me?

अहं कथं वदामि 'कदा इति' ? = How can i say

तथा भवति वा? = Can that be so?

भवतः समयावकाशः अस्ति वा? = Are you free?

अद्य भवतः कार्यक्रमः कः ? = What are your programms for today

अरे ! पादस्य / हस्तस्य किं अभवत् ? = Ohh! what happened to your legs / arms?

बहुदिनेभ्यः ते परिचिता: | = I have known him for long

तस्य कियद् धैर्यं / धार्ष्टयम् ? = How dare he is?

भवान् न उक्तवान् एव | = You have not told me

अहं किं करोमि ? = What can i do?

अहं न जानामि | = i do not know

यथा भवान् इच्छति तथा | = As you wish / say

भवतु, चिन्तां न करोतु | = Yes, do not bother

तेन किमपि न सिध्यति | = There is no use

सः सर्वथा अप्रयोजकः | = He is good for nothing

पुनरपि एकवारं प्रयत्नं कुर्मः | = Let us try once more

मौनमेव उचितम् | = Better be quiet

तत्र अहं किमपि न वदामि | = No comments / I don't want to say anything in this regard.

तर्हि समीचीनम् | = O.K. if that is so.

एवं चेत् कथम् ? = How to get on, if it is so?

मां किञ्चित् स्मारयतु | = Please remind me.

तं अहं सम्यक् जानामि | = I know him well.

तदानीमेव उक्तवान् किल ? = Haven't I told you already?

कदा उक्तवान् भो: ? = When did you say so?

यत्किमपि भवतु | = Happen what may.

सः बहु समीचीनः | = He is a good fellow.

सः बहु रुक्षः | = He is very rough.

तद्विषये चिन्ता मास्तु | = Don't worry about that.

तथैव इति न नियम: | = It is not like that.

कर्तुं शक्यं, किञ्चित् समयः अपेक्षते | = I 7 We can do it, but require time.

एतावत् अपि कृतवान् ! = At least he has done this much.

द्रष्टुं एव न शक्यते | = Can't see it.

तत्रैव कुत्रापि स्यात् | = It may be somewhere there.

यथार्थं वदामि | = i am telling the truth.

एवं भवितुं अर्हति | = This is O. K. / all right.

कदाचित् एवमपि स्यात् | = It may be like this sometimes.

अहं तावदपि न जानामि वा ? = Don't I know that much?

तत्र गत्वा किं करोति ? = What are you going to do there?

पुनः आगच्छन्तु | = Do come again.

मम किमपि क्लेशः नस्ति | = It is no trouble to me.

एतद् कष्टं न | = This is not difficult.

भो:, आनीतवान् वा | = Have you brought it?

भवतः कृते कः उक्तवान् ? = Who told you this?

किञ्चिदनन्तरं आगच्छेत् | = He/It may come sometime later.

प्रायः तथा न स्यात् | = by and large, it may not be so.

चिन्ता मास्तु, श्व: ददातु | = It is no bother, return it tomorrow.

अहं पुनः सूचयामि | = I will let you know.

अद्य आसीत् वा ? = Was it today?

अवश्यं आगच्छामि | = Certainly, I will come.

नागराजः अस्ति वा ? = Is Nagraj in?

किमर्थं तत् एवं अभवत् ? = Why did it happen so?

तत्र आसीत् वा ? = Was it there?

किमपि उक्तवान् वा ? = did you say something?

कुत: आनीतवान् ? = Where did you bring it from?

अन्यत् कार्यं किमपि नास्ति | = Do not have any other work.

मम वचनं शृणोतु | = Please listen to me.

एतत् सत्यं किल ? = It is true, isn't it?

तद् अहं अपि जानामि | = I know it myself.

तावद् आवश्यकं न | = It is not needed so badly.

भवत: का हानि: ? = what loss is it to you?

किमर्थं एतावान् विलम्बः ? = Why are you late?

यथेष्टं अस्ति | = Available in plenty.

भवतः अभिप्रायः कः ? = What is your opinion?

अस्य किं कारणम् = What is the reason for this?

स्वयमेव करोति वा ? = Do you do it yourself?

तत् न रोचते | = I don't like it.

उक्तं एव वदति सः | = He has been repeating the same tning.

अन्यथा बहु कष्टम् | = It will be a big botheration if it is not so.

किमर्थं पूर्वं न उक्तवान् ? = Why didn't you say it earlier?

स्पष्टं न जानामि | = Don't know exactly.

निश्चयः नास्ति | = not sure.

कुत्र आसीत भवान् ? = Where were you?

भीति: मास्तु | = Don't ge frightened.

भयस्य कारणं नास्ति | = Not to fear.

तदहं बहु इच्छामि | = I like it very much.

कियत् लज्जास्पदम् ? = what a shame?

सः मम दोषः न | = it is not my fault.

मम तु आक्षेपः नास्ति | = I have no objection.

सः शीघ्रकोपी | = He is short-tempered.

तीव्रं मा परिगणयतु | = Do not take it seriously.

युक्ते समये आगतवान् | = You have come at the right time.

बहु जल्पति भो: | = He talks too much.

एषा केवलं किंवदन्ती | = it is just gossip.

किमपि न भवति | = Nothing happens.

एवमेव आगतवान् = Just to came to call on you.

विना कारणं किमर्थं गन्तव्यम् ? = Why go there unnecessarily?

भवतः वचनं सत्यम् | = You are right.

मम वचनं कः शृणोति ? = Who listens to me?

तदा तद् न स्फुरितम् | = it did not flash me then.

किमर्थं तावती चिन्ता ? = Why so much botheration.

भवतः किं कष्टं अस्ति ? = Tell me, what your trouble is?

छे, एवं न भवितव्यं आसीत् | = Ohh, it should not have happened.

अन्यथा न चिन्तयतु | = Don't mistake me.

Why Study Sanskrut?

http://acharya.iitm.ac.in/sanskrit/why_sans.php


The study of languages is always fascinating. For this reason alone, one can study or learn Sanskrit. The members of the Samskritapriyah group are more than fascinated by this language. They come from different disciplines and have had a long lasting association with Sanskrit. This group, comprising scientists, linguistic scholars, computer scientists, Indologists and above all, well respected Sanskrit scholars, feels convinced that there are aspects to Sanskrit not yet seen or observed in other languages.

While the lessons are the primary means to learning the language, the information presented alongside will more than arouse the curiosity of the reader. It must be emphasized that the views expressed here are not intended to start a big debate on the language itself. The group has carefully studied the information presented here, for validity, correctness and authenticity. As a consequence, the information should appeal to the scientific mind.

Sanskrit, earliest of the ancient languages

There is sufficient evidence available today to say that Sanskrit is the oldest language of the world. Among the current languages which possess a hoary antiquity like Latin or Greek, Sanskrit is the only language which has retained its pristine purity. It has maintained its structure and vocabulary even today as it was in the past.

The oldest literature of the world, the Vedas, the Puranas and the Ithihasas which relate to the Indian subcontinent, are still available in the same form as they were known from the very beginning. There are many many scholars in India who can interpret them today, much the same way great scholars of India did years ago. Such interpretation comes not by merely studying earlier known interpretations but through a steady process of assimilation of knowledge linking a variety of disciplines via Sanskrit.

Sanskrit is as modern as any other language

Sanskrit is very much a spoken language today. Even now, as we enter the twenty first century, Sanskrit is spoken by an increasing number of people, thankfully many of them young. Among the learned in India, it continues to be a bridge across different states where people, in spite of their own mother tongue, use it to exchange scholarly and even general information relating to the traditions of the country. The News service offered by the Government of India through television and radio continues to feature daily Sanskrit program catering to local as well as international news.
The grammar of Sanskrit has attracted scholars world over. It is very precise and upto date and remains well defined even today. Of late, several persons have expressed the opinion that Sanskrit is the best language for use with computers. The Samskritapriyah group does not subscribe to this view however.

Sanskrit is a Scientist's paradise

Sanskrit, the vocabulary of which is derived from root syllables, is ideal for coining new scientific and technological terms. The need to borrow words or special scientific terms does not arise.
From the very beginning, scientific principles have been hidden in the verses found in the Vedas, Upanishads and the great epics of India. Concepts and principles seen in present day mathematics and astronomy, are all hidden in the compositions and treatises of many early scholars of the country. Some of these principles and concepts will be shown in the information section that will accompany the lessons.

Linguistics

The precise and extremely well defined structure of Sanskrit, coupled with its antiquity offers a number of areas in linguistics research including Computational Linguistics। Also, Sanskrit distinguishes itself in that it is the only known language which has a built-in scheme for pronunciation, word formation and grammar.


Sanskrit, a language for Humanity

Sanskrit is a language for humanity and not merely a means for communication within a society. The oldest surviving literature of the world, viz. the Vedas, encompass knowledge in virtually every sphere of human activity. The fact that many profound principles relating to human existence were given expression through Sanskrit, continue to amaze those who study Sanskrit. A Sanskrit Scholar understands the world better than most others.
Sanskrit perfectly depicted (and continues to depict) the social order of the day and offers clues to historical developments within the Society. The language has been used effectively to describe the virtuous and the not so virtuous qualities of great men, women, kings and queens, the philosophers and Saints of the country.

Philosophy, Theology and Sanskrit

Sanskrit abounds in Philosophy and Theology related issues. There are so many words one encounters within Sanskrit that convey subtly differing meanings of a concept that admits of only one interpretation when studied with other languages. The language thus has the ability to offer links between concepts using just the words.
Sanskrit for your emotions
The connoisseurs of the Sanskrit language know that it is the language of the heart. Whatever be the emotion one wishes to display, be it devotion, love, affection, fear, threat, anger, compassion, benevolence, admiration, surprise and the like, the most appropriate words of Sanskrit can flow like a gushing stream.
Some Unique Characteristics of the language
Sanskrit is co-original with the Vedas.. The vedas cannot be studied without the Vedangas, which are six in number. The first three deal with the spoken aspects of the language. The first of these three, namely Siksha, tells us how to pronounce the letters of the aksharas. Siksha divides the letters into three classes- Swaras, Vyanjanas and Oushmanas. Depending on the effort (Prayatna), place of origin in the body (Sthana), the force used (Bala) and the duration of time (Kala), the letters differ from each other in their auditory quality and meaning.
Vyakarna, known as the grammar of Sanskrit, is the second Vedanga which describes meaningful word formations. This is usually referred to as Sphota or meaningful sound.

The third Vedanga, Niruktam, describes certain fundamental root words used in the Vedas. Classification of words into groups of synonyms is an example. For instance, approximately a hundred and twenty synonyms for water are given in Niruktam.

The fourth Vedanga, Chandas, describes the formation of sentences in metrical form. Unlike English which used a very limited number of metres (basically four), Sanskrit offers about two dozen Vedic metres and innumerable conventional metres.

The remaining two Vedangas, Kalpa and Jyothisha deal with space and time.

The letters of Sanskrit

Sanskrit comprises fifty one letters or aksharas. In other languages, we refer to the letters of the alphabet of the language. We know that the word alphabet is derived from the names of the first two letters of Greek. The term alphabet has no other meaning except to denote the set of letters in the language.

In contrast, the word "akshara" in Sanskrit denotes something fundamental and significant. One of the direct meanings of the word is that it denotes the set of letters of Sanskrit from the first to the last. The word also means that the sound of the letter does not ever get destroyed and thus signifies the eternal quality of the sound of the letters. The consequence of this meaning is that the sound of a word is essentially the sounds of the aksharas in the word, a concept which will help simplify text to speech applications with computers.

There are two aspects of non destruction in the above explanation. The first one refers to the phonetic characteristics of the language, i.e., in any word, the aksharas retain their sound. The second aspect of non destruction, amazingly, is that the aksharas retain their individual meanings as well! To give an example, the word "guru" consisting of the aksharas "gu" and "ru" stands for a teacher- one who dispels darkness (ignorance) of the the mind (person). "gu" means darkness and "ru" means the act of removal.

Now, aren't we beginning to see something very interesting?

The popular Sanskrit language is based on root syllables and words. Unlike the other languages of the world, every word in Sanskrit is derived from a root. It is a well accepted fact that all Indo-European languages have a common origin. On the basis of the above mentioned fact that all the words of Sanskrit are traceable to specific roots, a feature not seen in other languages, one can presume that Sanskrit is most certainly the origin.

Massive, yet precise

One can learn Sanskrit purely for the sake of the great epics of India. The Ramayana has 24,000 verses fully in metre and the Mahabharata qualifies as the world's largest epic with 100,000 verses. The Mahabharata says, "what is here may be elsewhere, what is not here is nowhere." The precision with which the verses convey information on so many different aspects of life in a society, is a factor one must reckon as the ultimate in composition.