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This is a self inflicted wound. I should not generalize but some of our parents shunned local languages ( I had Hindi as second language to the exclusion of Telugu which i can speak but can barely read. I think the nehruvian experiment (creating a composite Indian at the cost of native culture) was a major disaster. A compulsory 3 language formula would be far better (with Hindi or Sanskrit as one of the compulsory options) and the native language as the other. There are synergies between native languages (e.g. Telugu) and Sanskrit. I would have preferred Sanskrit as one of the languages as a window to my past.

Conversational sanskrit is a feasible language for communication and should be added as one of the link languages (in addition to Hindi, English). I agree with vish. Hebrew was a dead language at the turn of the 20th century . By sheer willpower, the founders of israel made it compulsory and made it the national language, but nobody is claiming we have the same amount of requisite common sense as the Israelis do. Nor do we have the unity.

It is too late to turn the clock back on English. It is not learning English whiich i am against but the manner in which it became the mandatory link language for business and technology.

Coupled with teaching of sanskrit, there should be departments of linguistics to study the manner in which Indian languages evolved (instead of relying on myth) and determine the connection between the various languages. However all this is moot since the Congress has swung back to power. They have no interest in such matters. There will possibly be an increase in italian speakers in india.

I hope all of us will redouble our writing output now that the bad guys are in power. Eternal vigilance is the price of liberty. There will be retrograde steps to bring back the leftists into all the national bodies such as ICHR, and NCERT.
<!--QuoteBegin-Sunder+May 6 2004, 03:43 AM-->QUOTE(Sunder @ May 6 2004, 03:43 AM)<!--QuoteEBegin--> While on the subject of Sahasranamam, I am looking for a copy of Soubhagya Bhaskaram
While on this topic is there an online version of the Shrividya sutras of Gaudapada. What the opinions on this Gaudapada being the same as the teacher of Shankaracharya.
<!--QuoteBegin-Rajita Rajvasishth+May 21 2004, 02:59 AM-->QUOTE(Rajita Rajvasishth @ May 21 2004, 02:59 AM)<!--QuoteEBegin--> <!--QuoteBegin-Sunder+May 6 2004, 03:43 AM--><div class='quotetop'>QUOTE(Sunder @ May 6 2004, 03:43 AM)<!--QuoteEBegin--> While on the subject of Sahasranamam, I am looking for a copy of Soubhagya Bhaskaram
While on this topic is there an online version of the Shrividya sutras of Gaudapada. What the opinions on this Gaudapada being the same as the teacher of Shankaracharya. <!--QuoteEnd--></div><!--QuoteEEnd-->

Shri Vidya Ratna Sutras

Thou who has stolen the left half of the body of Shambhu art yet methinks dissatisfied therewith. It would seem that the other half has been stolen also, so that Thou art now red and three-eyed, weighted with two breasts, and with the whole of the crescent moon Thou art crowned - Wave of Bliss V23, Woodroffe translation

This brief work, available in an iTrans Sanskrit version elsewhere on this site, gives in a concise form details of Devi Lalita, the Triple Goddess, Mahatripurasundari, along with her attendant and subsidiary forms with their yantras and mantras.

It is apparent from the work below that Lalita is outside or above the cardinal points, in the palace of gems on the paradise island. The throne she occupies is surrounded by four gates, each presided over by a vidya (Devi as sound). The whole work, in the original Sanskrit, uses a number code for the yantras and vidyas (mantras) of the different retinues, with consonants representing numbers, vowels zero.

The vidya (translated here as female excellence), the form of the Devi, and her yantra are all one.

Below, and before our translation, is the English introduction to the Sanskrit text, published in 1924 as Volume II of the Princess of Wales Sarasvati Bhavana series, written by Narayana Shastri Khiste, and out of copyright. The Sanskrit text as published in that text has jumbled the numbers.

We apologise in advance for any defects in our translation, and welcome corrections.

The Vidyaratna Sutra is an interesting work on Tripura Agama attributed to Gaudapada. Though the identity of this author is not yet established, it seems probable that he was the same as the Parama Guru of the great Shankaracharya. That Shankaracharya was also a Tantric teacher of the Tripura Line is now beyond doubt; and it is well known that Gaudapada was the author of a stotra called Subhagodaya, which sings the glories of the Supreme Goddess in the form of Tripura.

Bhaskara Raya in his Saubhagyabhaskara refers to and quotes from Shri Vidyaratna sutra as a work of Gaudapada.

The author of the Commentary on the sutras, also published with the text (as far as available), was one Shankararanya who calls himself a pupil of Vidyaranya muni. He must be distinguished from Shankarananda, another pupil of Vidyaranya, whose style of composition as evident from his numerous commentaries on the Upanisads is widely different from that of the present author.

Though Shankararanya associates himself with the name of the great Vidyaranya, his fame will not thereby be ensured. The whole commentary bears traces of grammatical aberrations, faulty Sanskrit and lack of mastery of the subject.

Assuming that the author did not wilfully beguile his relations, he may be assigned to the 14th or 15th Century AD.

The sutras of Gaudapada are 101 in number, of which the first 21 only have been commented upon. The commentary did not extend further, the author observing that as the remaining sutras are plain in meaning they do not call for notes.

The subject matter of the sutras may be touched upon in a few words:

Brahma is described by the author as the Principle of Light, which is its Essence and Power. It is self-luminous in character, and the relation between Brahma and Shakti is one of non-difference. This Power is called anAmA, better known as Shrividya, which though one becomes manifold by means of the three tattvas.

The Tattva is the same as Brahma or Shakti.

It is threefold, viz. Atma, Vidya and Shiva. In the guru too we have a triple Ogha (viz. Divya, Siddha and Manava), Krama otherwise known as Adhisthana, Sadhana, Tattva, charana, or as Shakti, Kamaraja and Vagbhava Kutas, or as Para, Pashyanti and Madhyama.

The Shakti as thus triplicated, becomes Vidya, Shyama and Shambhavi, which are associated respectively with Brahma, Vishnu and Shambhu.

The lords (Purushas) of these three powers, are Parama Shiva (of Para Vidya), Sadashiva (of Shyamala) and Rudra (of Shambhavi).

The Vidya is by reason of perfection of Saundarya called Tripurasundari.

She is also called Kameshvari after the name of her Purusha Parama Shiva who is called Kameshvara.

She is referred to as Rajarajeshvari, Shodashi, &c. also.

From the above sketch it will appear that Shyama and Shambhavi are respectively the Purva and Uttara Vidyas of Shrividya, from which many Vidyas appeared and came to be regarded as belonging to the family of Maha Vidya.

Thus the Vidyas issuing from Shyama of the Purvamnaya preside over the Rgveda at the Eastern Gate. The Shambhavi Vidyas are of the Uttaramnaya and preside over the Samaveda at the Northern Gate.

The Supreme Vidya Tripurasundari, as Anuttara, is mistress of the Baindava Chakra within the Chintamani grha.

The above will suffice, I believe, to give an idea of the general contents of the book now published.

The present edition of the sutras and their commentary is based upon the following data:

(1) Ms, marked as ka obtained from my friend Pandita Gopinatha Shastri Dravida BA Rajaguru of Jaipur State (for which I thank him very much) and now deposited in the Govt. Sanskrit Library, Sarasvati Bhavana, Benares. Fols 1-18. Size, 9-2" x 4-5". Lines, 13 in a page, and letters, 40 in a line. Script, Nagari. Material, country made paper. Date, Samvat 1838 (= 1781 AD).

(2) Ms. marked as kha. It is a transcript prepared from a Ms of the Govt. Oriental Mss Library Madras and collated with another Ms of the same Library. Fols 1-11 (sutras); 1-59 (commentary). Size, 8.2" x 6.3". Lines, 11 in a page, and letters, 14 (Text) - 24 (commentary) in a line.

Script, Nagari. Material, English paper. The Ms is useless except for purposes of collation.

Govt. Sanskrit Library,
Sarasvati Bhavana,
March 31, 1924

Now the investigation into the Shakti mantra agama.
This indivisible creatrix is the self.
Chit-Shakti is the very essence of consciousness (chaitanya).
She, known as Anama, is called Shri Vidya.
Through the three tattvas, she becomes many.
The multitude of triangles and petals is her chakra.
She is the sum total of Shambhavi, Vidya and Shyama, who are the three tattvas and the three types.
She is the sum total of the various vidyas from east [clockwise] to north.
These vidyas are, therefore, her retinue.
Shyama is in the east.
Saubhagya, herself a composite-aggregate, is in the south.
Another composite-aggregate is in the west.
Shambhavi, with her retinue, is in the north.
There is another composite-aggregate above.
Mahavidya Tripurasundari, the Anuttara, is in the palace made from the wish-fulfilling gem (Chintamani).
She, in order to kill (the anti-god) Bhandasura, became many.
From her arose the many mantras, yantras and tantras.
With their various kinds of devotion and their various principles of worship (upasana).
From these arise various results (fruits).
The dwelling place of Shri is said to consist of bindu, triangle, eight triangles, two series of 10 triangles, 14 triangles, eight petals, 16 petals, three lines, and a rectangle.
This consists of nine enveloping gems.
Out of herself the mother created Saubhagya's yantra.
Having produced this, she created the western place.
These three have various attendants.
The yantra of Shuddhi Vidya, her dwelling place, has two, three, six and sixteen petals.
The abode of Kumari has two, eight and 16 petals.
Each of these has a yantra with one, three, six, eight, five, eight, eight, 12 and six petals.
The yantra and dwelling place of Shyama has bindu, four, five and eight triangles, and 16 and eight petals.
This is the supreme abode of all the collectivity (?).
The yantra of Hari is bindu, eight, eight, six, 14 petals, and two sets of eight triangles.
The yantra of Shri Guru consists of bindu, eight, three, eight petals, three circles and a bhupura.
Or the abode of Shri Guru consists of the letters A-Ka-Tha within a triangle.
All of the vidyas of the Anuttara consist of Shuddha Vidya.
Vartali has five avaranas or subsidiary circles.
Vatuka has six.
Tirodhana has the same number.
Bhuvaneshi has seven.
Sannihita has six.
Kameshi has three kalas.
Turiya has five.
Maharddha has six.
Shambhavi has five.
Mrigeshi has six.
The abode of the female excellence Bodhaka has four avaranas.
The female excellence Saubhagya has 15 letters.
Similar to her is the western Vidya.
Shyama has 100 letters.
The female excellence (vidya) Pushpini has 22 syllables.
The female excellence Shuka Vidya has 42 letters.
The female excellence Hasanti Devata has 35 syllables.
The excellence known as Shuddhavidya has three letters.
This is the yantra of Pushpini.
Shri has, therefore, all these different kinds of flowery circles.
Sharika is the parrot-coloured one.
She has hosts of attendants.
Of all these, She (Shyama) is the world-gladdener.
Her own yantra is bindu, three, six, and eight triangles, eight petals and an eight fold Earth square.
This number is (the number of) her hosts of attendants.
The yantra of Samaya Vidyeshvari originates from Shuddhi Vidya.
Saubhagya's yantra has three, six and six triangles and two sets of eight petals with an earthsquare.
She has give attendants.
Vartali's yantra has bindu, three petals, three triangles, 16 petals and an earthsquare.
Vatuka's yantra has a bindu, three and eight triangles, eight petals and 16 petals.
Tirodhana's yantra has 16 and eight petals and an earthsquare.
Bhuvaneshi's yantra consists of bindu, three and six angles, eight triangles, eight petals, and an earthsquare.
Annapurna's abode is bindu, six and eight triangles, 16 petals, eight petals and an earthsquare.
Bhuvaneshi has a secret yantra of bindu, triangle, four angles, a beautiful circle of 16 petals and an earthsquare.
Maharddha has a bindu, eight angles, two petals, 16 petals, eight petals and an earthsquare.
Svanayaki has a yantra of six angles.
Mishra Vidya's yantra is 16-fold.
Vagvadini's consists of eight lines.
Shambhavi's yantra is four fold.
Kumari is the female excellence (vidya) of three letters.
Dvadasharddha has 10 letters.
Saubhagya Sannihita has 36 letters.
The mantra of Maha Heramba is of 28 letters.
The mantra of Vatuka is of 28 letters.
The Boar-Faced One (Varahi) has both a mantra of 108 syllables and nine syllables.
The female excellence (vidya) Yavantika has 56 letters.
The female excellence Bhuvaneshi is of one syllable.
Or else the female excellence of 27 letters.
The Kadi is the 15-lettered (vidya) starting with the letter Ka as first of the 15 letters.
Kamakala, the union of two things, the female excellence (vidya) of the fourth letter.
Mukhya's vidya is one syllable.
The vidya Turya is of 13 letters.
Maharddha is the female excellence (vidya) of 109 letters.
Ashvarudha is the 12 syllabled female excellence.
The Mishra Vidya is the vidya of one syllable.
The Vagvadini is the vidya of 13 letters.
Para is the female excellence (vidya) of one syllable.
The Paraprasada form has two letters.
Parashambhu has both a six-fold and an 11-fold vidya of long and short vowels.
Para Shambhavi has a vidya which is fivefold and of both long and short vowels.
The chief vidya, the Annutara aggregate, has a vidya of 17 letters.
There is an infinite number of her divisions and sub-divisions.
These sutras were declared by Gaudapada.

<b>Sri Vidya Ratna Sutrani (Samskrit.)</b>
Dr. BC Chabra provides several examples of exemplary Sanskrit poetry in Hindu inscriptions. I shall provide a few to illustrate this:

shrI chandraguptasya mahendra kalpaH kumAraguptastanayaH samagrAM |
rarakSha sAdhvIm iva dharmapatnIM vIryAgrahastair upaguhya bhUmiM ||

श्री चन्द्रगुप्तस्य महेन्द्र कल्पः कुमारगुप्तस्तनयः समग्राम् | ररक्ष साध्वीम् इव धर्मपत्नीं वीर्याग्रहस्तैर् उपगुह्य भूमिं ||

The verse is in the triShTubh meter with 44 syllables 4*11.

"kumAragupta the son of the illustrious chandragupta, endowed like the great indra, protected the land even as his wedded wife embraced in his valiant hands."

upaguhya - embracing (could also mean hiding)
kurvantu kIrtana shatAni raNA~ngaNeShu mathnantu vairinikaraM dhanam utsR^ijantu |
kAlAntare tad akhilaM prabalAndhakAra nR^ityopamaM kavijanair anibadhyamAnam ||

कुर्वन्तु कीर्तन शतानि रणाञ्गणेषु मथ्नन्तु वैरिनिकरं धनम् उत्सृजन्तु | कालान्तरे तद् अखिलं प्रबलान्धकार नृत्योपमं कविजनैर् अनिबध्यमानम् ||

They may perform hundreds of famous acts, on the battle-field they may churn the enemy masses, they may donate wealth, but with the passage of time all these deeds will be like a dance performed in overpowering darkness; unless they are praised limitless by the poet-folks.

This is from the Koni stone inscription from circa CE 1200. The author kAshala was the quintessence of the erudite kShatriya before the horror years of Indian history. He declares himself as being a warrior, poet, veterinary physician of elephants and philosopher. Ironically nothing is known of him but for this inscription- in a sense he was a poet immortalizing himself.

The meter here is an unusual meter of classical Sanskrit called the upagIti meter, which is typified by 27+27 syllabic pattern in the two half verses.

raNA~ngaNeShu=on the battle field; mathnantu= to churn; vairinikaraM=enemy masses. This is a common usage sanskrit accounts of battle, and is also encountered in tamil. It is good example of how a pan-Indian phraseology that spread to local languages in the classical period.

dhanam utsR^ijantu: This phrase may have a double meaning on purpose- 1) meaning those who become famous by donating wealth or 2) those who become famous by renouncing their wealth. utsR^ijati may be interpretted as renouncing wealth.
<b>Sanskrit: Still the least wanted course in DU</b>

But interestingly, Sanskrit is quite popular among students in public schools in Delhi up to the class X level
<!--QuoteBegin-Mudy+Jun 11 2004, 10:41 AM-->QUOTE(Mudy @ Jun 11 2004, 10:41 AM)<!--QuoteEBegin--> <b>Sanskrit: Still the least wanted course in DU</b>

But interestingly, Sanskrit is quite popular among students in public schools in Delhi up to the class X level <!--QuoteEnd--><!--QuoteEEnd-->
I did my education in Delhi, and lthe reason that it is popular had nothing to do with love of sanskrit. In fact the way sanskrit was taught, you ended up learning pretty much nothing. The only reason we chose sanskrit was because it was a very high scoring subject as long as you could mug up things.
HH garu>> with due respect sir your translation is hiding (upaguhyam) the romantic interpretation of the verse you mentioned. you are missing the interpretaion of the alankars IMHO

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->shrI chandraguptasya mahendra kalpaH kumAraguptastanayaH samagrAM |
rarakSha sAdhvIm iva dharmapatnIM vIryAgrahastair upaguhya bhUmiM ||<!--QuoteEnd--><!--QuoteEEnd-->
<!--QuoteBegin-Spinster+Jun 22 2004, 02:17 PM-->QUOTE(Spinster @ Jun 22 2004, 02:17 PM)<!--QuoteEBegin--> you are missing the interpretaion of the alankars IMHO

Spin garu could you please provide those?
I think i am going to raise a stir here ...but just my 2$

I truely beleive that quite a number of people learn sanskrit today.....already a student has to learn 3 languages...one the mother tongue. .. two - english
three - local language... ( if 1 != 3 ) ...and then if he is a southy and just in case moves to the north he has to learn hindi...ah well you know just 50 kms away from my city they talk a different language....some a hundred kms to the north they speak another language....and in my home they also speak a diffrent language and then in school onleee angrezi...how many more ? <!--emo&Sad--><img src='style_emoticons/<#EMO_DIR#>/sad.gif' border='0' style='vertical-align:middle' alt='sad.gif' /><!--endemo-->

Yes i am a proud hindu and would die any instant for india.Infact i only mourn that i may never have such a death.But it doesnt mean i should be forced to learn a new language because that was spoken 3000 years ago en masse.

Ok i know heritage and culture goes with it...But i do beleive it can still wait from being the national language...in the recent past ( 3000 years ? ) sanskrit has not been doing good in the masses...why ?

WHat made sanskrit a dead language ? Answers to these question are warranted before we can arrive upon a decision IMHO

BTW sometime after my workload gets bit less i plan to learn sanskirt too <!--emo&Smile--><img src='style_emoticons/<#EMO_DIR#>/smile.gif' border='0' style='vertical-align:middle' alt='smile.gif' /><!--endemo-->

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->The Chemist and the Grammarian

Solid state electronics, which has revolutionized modern life, arises from the unique properties of silicon and germanium in that their electrical properties change dramatically when substituted atoms are introduced in their crystal lattices. Another widely used solid state material is gallium, which is used in light emitting diodes and other devices.

It is an amusing sidelight of history of chemistry that the original names of gallium and germanium were Eka-aluminum and Eka-silicon, where eka, Sanskrit for one, was used by Mendeleev, the famed formulator of the Periodic Table of elements, as representing beyond. He predicted the existence of these elements in a paper in 1869, and it was the identification of these elements in 1875 and 1886 that made him famous, and led to the general acceptance of his Periodic Table.

There are a couple of theories about why Mendeleev, a Russian from St. Petersburg, used a Sanskrit prefix. According to Professor Paul Kiparsky of Stanford University, Mendeleev was a friend and colleague of the Sanskritist Bohtlingk, who was preparing the second edition of his book on Panini at about this time, and Mendeleev wished to honour Panini with his nomenclature. Noting that there are striking similarities between the Periodic Table and the introductory Shiva Sutras in Panini's grammar, Kiparsky says:

[T]he analogies between the two systems are striking. Just as Panini found that the phonological patterning of sounds in the language is a function of their articulatory properties, so Mendeleev found that the chemical properties of elements are a function of their atomic weights. Like Panini, Mendeleev arrived at his discovery through a search for the "grammar" of the elements (using what he called the principle of isomorphism, and looking for general formulas to generate the possible chemical compounds). Just as Panini arranged the sounds in order of increasing phonetic complexity (e.g. with the simple stops k, p... preceding the other stops, and representing all of them in expressions like kU, pU) so Mendeleev arranged the elements in order of increasing atomic weights, and called the first row (oxygen, nitrogen, carbon etc.) "typical (or representative) elements.” Just as Panini broke the phonetic parallelism of sounds when the simplicity of the system required it, e.g. putting the velar to the right of the labial in the nasal row, so Mendeleev gave priority to isomorphism over atomic weights when they conflicted, e.g. putting beryllium in the magnesium family because it patterns with it even though, by atomic weight, it seemed to belong with nitrogen and phosphorus. In both cases, the periodicities they discovered would later be explained by a theory of the internal structure of the elements.

Another possibility is that it wasn't Panini's Shiva Sutras that influenced him, but rather the two-dimensional arrangement of the Sanskrit varnamala. The tabular form of the Sanskrit letters is due to the two parameters (point of articulation and aspiration) at the basis of the sounds, and Mendeleev must have recognized that ratios/valency and atomic weight likewise defined a two-dimensional basis for the elements.

Convinced that the analogy was fundamental, Mendeleev theorized that the gaps that lay in his Table must correspond to undiscovered elements. In all, he predicted eight elements, and he used the prefixes of eka, dvi and tri (Sanskrit one, two and three) in their naming.

Mendeleev, as the discoverer of the order in chemical elements, was tipping his hat to the Sanskrit grammarians of yore who had created astonishingly sophisticated theories of language based on their discovery of the two-dimensional patterns in basic sounds.

The beauty of the Sanskrit grammar is just one small point of light in the shining hill of Sanskrit sciences. Even for us moderns, who are not vitally connected to these sciences any longer, there are amazing jewels to be mined from the hill.

Sanskrit wrapped in heritage


The `language of the heavens' comes alive here. Mambalam Samskritha
Vidyalaya continues to build on its experience of teaching Sanskrit
for five decades.

A Sanskrit class in progress at Orient Math School, West Mambalam,
Chennai. -- Photo: R. Ragu

ADMISSION FEE to a medical college: Rs. 2,50,000

For a journalism programme: Rs. 1,50,000

For an engineering programme: Rs. 25,000

<span style='font-size:14pt;line-height:100%'><b>For Mambalam Samskritha Vidyalaya: Re. 1</b></span>
Hindu varsity in US awards first degrees

New York, July 5: For the first time, the Hindu University of America has awarded two degrees at its Orlando campus in Florida. Jessica Sayles, who earned her Master’s degree in Hinduism and Vedic astrology, was honoured with a shawl and awarded a certificate. However, Uma Balu, the other student was not present to receive the degree.

The university began teaching Hinduism in October 1993. The permanent campus was opened in September 2001. “The university aims to promote the catholicity of Hinduism, and to establish harmony among eastern religious thoughts and modern sciences and technologies, thereby contributing to better human understanding and global peace,” according to the university’s mission statement.

At a simple ceremony marking the presentation of the university’s first Master’s degree, the traditional lamp was lit. The university officials also offered prayers to goddess Saraswati. The Florida-based Hindu University is the first of its kind in the world.

The university founded by a group of enthusiastic Indian Americans two years ago to teach Sanskrit and dispel the image of Hinduism as a superstitious religion has found few takers in the US. But, faculty members far outnumbered students during the Hindu University’s first convocation at Orlando, reported the Orlando Sentinel. Only two students graduated this year.

<!--emo&:bhappy--><img src='style_emoticons/<#EMO_DIR#>/b_woot.gif' border='0' style='vertical-align:middle' alt='b_woot.gif' /><!--endemo-->
Sanskrit Classes Being Offered On-Line From Florida

FLORIDA, USA, July 7, 2004: Florida International University, the State University in Miami, Florida and Hindu University of America, located in Orlando, Florida will begin offering on-line Sanskrit courses this fall. The four-course sequence is fully accredited by FIU and is available to students worldwide. The classes begin August 30. The courses have been developed by Dr. B. V. Venkata Krishna Shastry, a professor at HUA and an adjunct faculty at FIU, and will carry technical support from FIU. "This is a pioneering partnership between a public university and America's only Hindu university," says Dr. Nathan Katz, Chair of FIU's Religious Studies Department, also an adjunct professor at HUA. This Fall's course is SAL 2101: Sanskrit I. It is open to anyone; students may simply go to
http:/cas.fiu.edu/outreach/NonDegreeSeeking.pdf and print out the form,
complete it and return it - with all required documentation - to the Department of Religious Studies, Florida International University, Miami FL 33199, U.S.A. Tuition is $950 for non-Florida residents. For those residing in the Sunshine State, the cost is the regular in-state tuition (which has not been determined at this point) -- plus $275.
Registration for Fall courses begins August 18-25. For assistance with
registration or any other questions, go to http://online.fiu.edu or
call 305-348-3630, toll free 1-866-379-3835, or e-mail "source" above.
Three Sanskrit Words in Quran
A newspaper clipping on Sanskrit in IT era
** World Sanskrit Day Celebration **
** (organized by Samskrita Bharati) **

Date: Sept. 8th 2004 (Wednesday)
Time: 7:30pm to 9:00pm

Sunnyvale Hindu Temple
450 Persian Drive, Sunnyvale, CA 94089

Main Speaker
Shri Krishna Shastry
Organizing Secretary, Samskrita Bharati India

Guests of Honor
Shri Akhilesh Mishra
Deputy Consul General, Indian Consulate
Br. Shri Prabodh Chaitanya ji
Resident Acharya, Chinmaya Mission, San Jose

All including children are welcome. FREE Admission.

This public program is being organized to celebrate World Sanskrit
Day (officially observed this year on Sun Aug 29; full moon day in
the month of shraavaNa).

Samskrita Bharati is a voluntary non-profit organization dedicated
to bringing Samskritam back to daily life. By organizing courses,
camps and other activities, Samskrita Bharati is creating
Samskritam-speaking communities across the US.

Call 408-530-8439 or 510-494-8112 for details
Email: samskritabharati@yahoo.com
Web: http://www.samskrita-bharati.org

Article on Shri Krishna Shastry

About San Jose Chinmaya Mission Resident Acharya Br. Prabod
GoI Press Release: Monday, August 30, 2004: <b>POSTAGE STAMP ON PANINI </b>

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->The Department of Posts has released a postage stamp today in commemoration of India’s Heritage in Grammar and Mathematics which was influenced by the accomplishments of Panini, one of the greatest grammarians of all time whose work revolutionised the use of language not only in India but also in the rest of the world. The stamp is in the denomination of Rs. 5.

Panini, whose lifetime was believed to be between 520 BC and 460 BC, was born in Shalatula, a town near Taxilla on the Indus river in the present-day North-West Province in Pakistan. Though the dates given for Panini’s birth range from the seventh to fourth century BC, it is believed he was born about 520 BC.

Panini’s brilliant account of the structure of the Sanskrit language seeks to provide a complete, maximally concise and theoretically consistent analysis. It unfolds a theory of human language where the infinite language is generated by finite grammar which modern linguistic acknowledges as the complete, generative grammar of any language yet written.

Panini gives formal production rules and definitions to describe Sanskrit grammar. There are four major components of his grammar (I) Astadhyayi or Astaka (ii) Sivasutras, (iii) Dhatupatha and (iv) Ganapatha. Today, Panini’s grammar has been compared to Euclid’s geometry and his constructions can be seen as comparable to modern definitions of a mathematical function. Panini’s rules are said to be perfect-that is, they perfectly describe the Sanskrit morphology, and are regarded as so clear that computer scientists have made use of them to teach computers to understand Sanskrit. Panini uses metarules, transformations and recursion in such sophistication that his grammar has the computing power equivalent to a Turing machine. In this sense Panini may be considered the father of computing machines. 

For the Love of Samskritham.

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->It was 1955 when O R Rajagopalacharya, a Hindi schoolteacher, first fell in love with Sanskrit. He became so besotted with the language that he decided he had to spread the word, to make sure the language he thought so highly of did not die. And so Rajagopalacharya, then 34, decided to give free Sanskrit classes to anyone who cared to learn. There just remained the problem of finding a place to teach interested students.

Help came from N Srinivasacharya, a 51 year-old schoolmaster who offered the use of his Mambalam school. "I am happy that you want to do something for the language," he told the younger man.

Thus, with five students on the rolls, the Mambalam Samskruta Vidyalaya got going.

From day one, Rajagopalacharya established a routine. He would finish with his Hindi classes, rush home for a glass of hot filter coffee, and then walk over to Srinivasacharya's school to wait for his Sanskrit students to turn up.

Though the school is now gearing up for its golden jubilee celebrations, Rajagopalacharya's passion has not waned. He is now 84, and Srinivasacharya, 101. <b>The Samskruta Vidyalaya, which began with just five students, now has as many as 50 students of all ages on its rolls.</b> <!--emo&Sad--><img src='style_emoticons/<#EMO_DIR#>/sad.gif' border='0' style='vertical-align:middle' alt='sad.gif' /><!--endemo--> Only fifty out of a billion in 50 years. Shows that government or local authorities are not interested.

Today, the 84 year-old Sanskrit teacher does not have the energy to walk all the way from his house to the school in the evenings. So his son drops him off on a scooter by 6pm. The students come only by 7pm, but he wants to be there before them; he prefers to wait for them.


"Only after learning Sanskrit did I come to know that there is a treasure house waiting to be explored," Akhila said. <b>"As Indians, we should feel ashamed that we have left our rich classical knowledge in the hands of Westerners. We have allowed them to interpret it the way they like. It is not to learn the Vedas or the Upanishads that I am learning Sanskrit, but to know my culture and my roots."</b>
Kalidasa's Meghadutam & English Translation (pdf)

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