bollywood-holywood: rec.arts.movies.local.indian - 25 new messages in 15 topics

rec.arts.movies.local.indian
http://groups.google.com/group/rec.arts.movies.local.indian?hl=en

rec.arts.movies.local.indian@googlegroups.com

Today's topics:

* RICE, WHEAT, BARLEY & GRAPE FROM 7000 BCE IN GANGA JI - 3 messages, 2
authors
http://groups.google.com/group/rec.arts.movies.local.indian/t/cd76209c8ae23ed4?hl=en
* Jai Maharaj is a sad monkey - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/eccf975318441e29?hl=en
* STATUS OF PIE. IE IS A MYTH CREATED BY INDOLOGISTS - REVIEW OF A NEW BOOK ***
Jai Maharaj posts - 4 messages, 3 authors
http://groups.google.com/group/rec.arts.movies.local.indian/t/f58e5f66091b07e5?hl=en
* Kathak Dance Class @ RT Nagar/Sultanpalya-KalaAnantarupah Art Center-Jan 12
th 2010 onwards................. - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/ba5987be5424b339?hl=en
* Internet : Learn How To Use It . - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/dd4a223ae993ad88?hl=en
* Jai maharaj the spammer - 2 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/b321d11a93705182?hl=en
* SPLASHES FROM HINDU MAHASAGAR 1 by Chand K Sharma *** Jai Maharaj posts - 1
messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/b7192bd842235b95?hl=en
* SPLASHES FROM HINDU MAHASAGAR 2 - Relationships, Groups, Societies and
Countries by Chand K Sharma *** Jai Maharaj posts - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/d5c5b692d9b3fcab?hl=en
* SPLASHES FROM HINDU MAHASAGAR 3 - Importance of Religion by Chand K Sharma **
* Jai Maharaj posts - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/27a928d9cfa0f63a?hl=en
* SPLASHES FROM HINDU MAHASAGAR 4 - Secularity of Hinduism by Chand K Sharma **
* Jai Maharaj posts - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/0e4653a6cef3e818?hl=en
* SPLASHES FROM HINDU MAHASAGAR 5 - Idol Worship and Symbolism by Chand K
Sharma *** Jai Maharaj posts - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/05363393cb094393?hl=en
* SPLASHES FROM HINDU MAHASAGAR 6 - Facinating Hindu History by Chand K Sharma
*** Jai Maharaj posts - 4 messages, 2 authors
http://groups.google.com/group/rec.arts.movies.local.indian/t/3897db98b99a798e?hl=en
* VEDIC, SANSKRIT SPEAKING, VILLAGE'S TRYST WITH IT *** Jai Maharaj posts - 2
messages, 2 authors
http://groups.google.com/group/rec.arts.movies.local.indian/t/84ee8919cc7f4f98?hl=en
* BHARAT RASHTR AS DEPICTED IN VEDIC TEXTS: SEMANTIC ANALYSES AND CULTURAL
FRAME *** Jai Maharaj posts - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/2a3a1193e885e2a0?hl=en
* DEAD - CHRISTIAN PRIEST WHO HAD SEX WITH MURDER VICTIM *** Jai Maharaj posts
- 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/42a889b15bc23c0c?hl=en

==============================================================================
TOPIC: RICE, WHEAT, BARLEY & GRAPE FROM 7000 BCE IN GANGA JI
http://groups.google.com/group/rec.arts.movies.local.indian/t/cd76209c8ae23ed4?hl=en
==============================================================================

== 1 of 3 ==
Date: Tues, Jan 5 2010 12:16 am
From: Franz Gnaedinger

On Jan 4, 10:33 pm, Harlan Messinger
<hmessinger.removet...@comcast.net> wrote:
>
> One-way from Marseilles to any part of Switzerland is more than that.

Hole tribes with women and children wandered
four hundred kilometers a year, a small group
of mammoth hunters, men only, was far quicker.

== 2 of 3 ==
Date: Tues, Jan 5 2010 4:05 am
From: António Marques

Franz Gnaedinger wrote (04-01-2010 18:45):
> On Jan 4, 12:33 pm, António Marques<antonio...@sapo.pt> wrote:
>>
>> Whatever else you can say about your 'approach', it is *not* bottom-up.
>> It's top-down. It would be bottom-up if your starting point were the
>> actual data and you got from there to your 'roots'. Instead, you start
>> from your hypothetical 'roots' and try to get to the actual data,
>> 'follow[ing] the arrow of time' like you say.
>
> Artificial Intelligence has big problems making robots walk. The top down
> approach failed, you can hardly program walking. So at the university of
> Zurich they try a bottom up approach, building simple robots of cheap
> components and electromotors and looking what walking abilities emerge
> (...)

And your approach is like the former, not the latter. Like the former, your
starting point is a model of how the language should be (those 3-letter
things, those 'L-forms are comparatives', those 'permutations yield related
meanings'...), and then you try to get from that to the actually observed
data (modern languages). It's a top-down approach.

The fact that you start from 'simple elements' and combine them according to
some 'possibilities' doesn't make it one iota 'bottom-up'. FYI,
'programming' is also starting from simple elements and combining them
according to some possibilities.

== 3 of 3 ==
Date: Tues, Jan 5 2010 11:58 pm
From: Franz Gnaedinger

On Jan 5, 1:05 pm, António Marques <antonio...@sapo.pt> wrote:
>
> And your approach is like the former, not the latter. Like the former, your
> starting point is a model of how the language should be (those 3-letter
> things, those 'L-forms are comparatives', those 'permutations yield related
> meanings'...), and then you try to get from that to the actually observed
> data (modern languages). It's a top-down approach.
>
> The fact that you start from 'simple elements' and combine them according to
> some 'possibilities' doesn't make it one iota 'bottom-up'. FYI,
> 'programming' is also starting from simple elements and combining them
> according to some possibilities.

Cellular automata, for example John Horton Conway's
Game of Life, and neural networks are bottom up
while their implementations and simulations on traditional
von Neuman computers are top down. The terms 'top down'
and 'bottom up' name just the prevailing directions.
And don't you spread false quotes of what I said !
My third law of Magdalenian from the spring of 2006
states that S-words are comparative forms of D-words,
comparative as in good better. For example DAI means
protected area, consider Daidalos, the mythical first Greek
architect, French dais 'canopy', English dais 'lectern',
then Greek tektos and German Dach 'roof'. DAI is given
as tectiformes, roughly rectangular patterns, in cave art.
Now the comparative form of DAI, a D-word, is the S-word
SAI meaning life, existence, namely those who live in
the protected areas, indicated by dots, and lines and fields
of dots, in cave art. Walls of Neolithic houses in Switzerland
were decorated with red dots that say much as: May this
house be blessed with life, may it see many healthy children ...
Trefoils in the Harappan civilization had the meaning of life,
health, and offspring, while assembled trefoils, for example
on the well known bust of the king from Mohenjo-daro, and
the red trefoils on a lingam stand, have the same meaning
of life, health, and offspring, covering the Paleolithic meaning
of SAI for life.

==============================================================================
TOPIC: Jai Maharaj is a sad monkey
http://groups.google.com/group/rec.arts.movies.local.indian/t/eccf975318441e29?hl=en
==============================================================================

== 1 of 1 ==
Date: Tues, Jan 5 2010 12:41 am
From: Dušan Vukotić

On Jan 5, 12:07 am, use...@mantra.com and/or www.mantra.com/jai (Dr.
Jai Maharaj) wrote:
> Bishop pleads to drug charges
>
> The Press Enterprise
> Monday, January 4, 2010
>
> A church Bishop pleaded guilty this morning to five charges of drug
> and gun possession at his church.
>
> Anthony Garduno, a defrocked Roman Catholic priest, entered his plea
> this morning to four felonies and one misdemeanor. Garduno was
> charged with possession of methamphetamine, the sedative drug
> Lorazepam, the date-rape drug GHB and possession of a stolen semi-
> automatic pistol.
>
> Garduno was arrested last week after authorities served a search
> warrant at the Our Lady Of Tepeyac Church, an Old Catholic
> denomination. Police were investigating a report that a man said he
> was molested by Garduno when he was 17.
>
> No sexual assault charges have been filed and the case remains under
> investigation.
>
> Garduno was shot during an attempted robbery in September. Five men
> were arrested on suspicion of attempted murder in connection with the
> case. Police believe they attempted to rob the church leader and knew
> he had drugs and money.
>
> Garduno is scheduled to be sentenced March 1. He is incarcerated at
> the Robert Presley Detention Center in Riverside.
>
> - John Asbury
>
> More at:http://www.pe.com/localnews/inland/stories/PE_News_Local_S_webbishop....
>
> Jai Maharaj, Jyotishi
> Om Shanti
>
> o Not for commercial use. Solely to be fairly used for the educational
> purposes of research and open discussion. The contents of this post may not
> have been authored by, and do not necessarily represent the opinion of the
> poster. The contents are protected by copyright law and the exemption for
> fair use of copyrighted works.
> o If you send private e-mail to me, it will likely not be read,
> considered or answered if it does not contain your full legal name, current
> e-mail and postal addresses, and live-voice telephone number.
> o Posted for information and discussion. Views expressed by others are
> not necessarily those of the poster who may or may not have read the article.
>
> FAIR USE NOTICE: This article may contain copyrighted material the use of
> which may or may not have been specifically authorized by the copyright
> owner. This material is being made available in efforts to advance the
> understanding of environmental, political, human rights, economic,
> democratic, scientific, social, and cultural, etc., issues. It is believed
> that this constitutes a 'fair use' of any such copyrighted material as
> provided for in section 107 of the US Copyright Law. In accordance with Title
> 17 U.S.C. Section 107, the material on this site is distributed without
> profit to those who have expressed a prior interest in receiving the included
> information for research, comment, discussion and educational purposes by
> subscribing to USENET newsgroups or visiting web sites. For more information
> go to: http://www.law.cornell.edu/uscode/17/107.shtml
> If you wish to use copyrighted material from this article for purposes of
> your own that go beyond 'fair use', you must obtain permission from the
> copyright owner.
>
> Since newsgroup posts are being removed
> by forgery by one or more net terrorists,
> this post may be reposted several times.

http://www.google.com/url?sa=D&q=http://www.angelfire.com/oh/Monkeys2/images/NGMonkey.jpg&usg=AFQjCNEvlHTDvrvvnaKRjghelH0-IHby6g

==============================================================================
TOPIC: STATUS OF PIE. IE IS A MYTH CREATED BY INDOLOGISTS - REVIEW OF A NEW
BOOK *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/f58e5f66091b07e5?hl=en
==============================================================================

== 1 of 4 ==
Date: Tues, Jan 5 2010 1:32 am
From: "M. Ranjit Mathews"

On Jan 5, 2:06 am, Panu <craoibhi...@gmail.com> wrote:
> On Jan 4, 9:24 pm, "harmony" <a...@hotmail.com> wrote:
>
> > the europeans have a psychological need to be the origianal aryans. they are
> > just pissed off they can't reconcile thay they are white and the aryans
> > were/are brown.
>
> In my native language, the word for slave is cognate with Aryan.

I like the expressiveness of your use of "cognate" but it is
technically an incorrect usage since your language and IE didn't get
the word from a common ancestral language.

== 2 of 4 ==
Date: Tues, Jan 5 2010 9:00 am
From: Joachim Pense

M. Ranjit Mathews (in sci.lang):

> On Jan 5, 2:06 am, Panu <craoibhi...@gmail.com> wrote:
>> On Jan 4, 9:24 pm, "harmony" <a...@hotmail.com> wrote:
>>
>> > the europeans have a psychological need to be the origianal aryans.
>> > they are just pissed off they can't reconcile thay they are white and
>> > the aryans were/are brown.
>>
>> In my native language, the word for slave is cognate with Aryan.
>
> I like the expressiveness of your use of "cognate" but it is
> technically an incorrect usage since your language and IE didn't get
> the word from a common ancestral language.

Maybe they did. The "slave" word might be a loan from an IE word that's
cognate with "aryan".

Joachim

== 3 of 4 ==
Date: Tues, Jan 5 2010 9:33 am
From: "P. Rajah"

Jay Stevens Maharaj aka the jumpin' jackass jyotishithead wrote:

> These racists are being cut down to size. Even the man in the White
> House is only half white (although he has yet to show his long-form
> birth certificate to prove eligibility).

Is there a rule that only white people are allowed in the White House?

Btw, it's rather intriguing that you claim to have attended IIT-Delhi
before there was an IIT-Delhi, based on your various claims like having
fought for Indian independence, having fought the Chinese, being the
oldest poster to Usenet, etc., etc. On your Google profile, you claim to
have begun your "practice" more than 50 years ago. IIT-Delhi did not
exist 50 years ago. Where are your certificates to prove any of your claims?

== 4 of 4 ==
Date: Tues, Jan 5 2010 9:31 am
From: "P. Rajah"

harmony aka pradipshithead wrote:

> the europeans have a psychological need to be the origianal aryans. they are
> just pissed off they can't reconcile thay they are white and the aryans
> were/are brown.

That's funny. Nitwits like you have been at pains to convey that
"aryans" were simply those of noble character and not a race. As you and
your fellow bigots exemplify, brown people have plenty of ignobles among
them, so why would whites of noble character be excluded from being
called "aryans"?

==============================================================================
TOPIC: Kathak Dance Class @ RT Nagar/Sultanpalya-KalaAnantarupah Art Center-
Jan 12th 2010 onwards.................
http://groups.google.com/group/rec.arts.movies.local.indian/t/ba5987be5424b339?hl=en
==============================================================================

== 1 of 1 ==
Date: Tues, Jan 5 2010 9:34 am
From: KalaAnantarupah Art Center

Hi everybody,
We are glad to inform you that we are starting a "KATHAK Dance Class""
from Jan 12th 2010 Onwards.
Ist Batch
Tuesday – 7 to 8pm | Sunday
– 11 to 12 Am

Each Student learns the Following aspects of the dance:

Nritta (pure dance, technique): include movement exercises, basic
footwork tatkar; turns chakkars; rhythmic patterns and timing;
recitation of the language of the dance bols. Nritya (dance with
rhythm and expression): use of interpretive gestures, expression, and
rendering of traditional songs and poems. Natya (drama): learning the
art of storytelling with facial expressions. Students are taught in a
traditional ambience with the basic principles that embody the body,
mind, and spirit of the dance.

_________________________________________________________________________________________
About Trainer
Performed Continuously 4.15 hours Kathak dance for records in Limca
Book & Guinness Book of World Records on 20th Aug. 1996 at Sri Ram
Centre of Art & Culture. Again trying to enter his name in Guinness
Book of World Records and Limca Book of Records, if the sponsors were
available, by performing 12to 14 hours continuous dance.
'Rajeev Gandhi Youth Award' by hon'ble president of India Dr. Shri
Shankar Dayal Sharma on 20th Aug. 1996.
Won 1st prize in All India Music and Dance Competition organised by
Sangeetayan, in New Delhi on 1st Jan. 1998.
Got certificates for excellent performances in Russia by Mrs.
Sweatlana Mamonova, director Flying Dragon, Russia.
Awarded by 1st prize in competition to mark Indo-Russian Friendship on
the occasion of Republic Day of India organised by Rakhmaninov Music
Club & Times Corporate Services at Russian Centre of Science and
Culture on 16th Jan. 1998.
'Best child of the Year Award' in Best Child Contest '97' organised
by 'Reflections' at Pyare Lal Bhawan, ITO, New Delhi.
Choreographed the annual day functions of various well known
institutions of Delhi and NCRs like Hillwoods Academy, Preet Vihar,
New Delhi; Mother India Public School, Nandgram, Ghaziabad, UP;
Diwaker Model School, Shyam Park, Sahibabad, Ghaziabad, UP.
Choreographed general & choreography category of Aggarwal College
(Ballabhgarh), won Ist prize at zonal level in 2007 .
Worked in feature film 'Dil se' directed by Mani Ratnam.
Represented Delhi in its tableaux in India's Republic Day Parade in
the year 2001 & 2004.
Performed in large number of charitable and religious shows, All over
the world

It's open to the people of all age groups.
| Limited Seats available. So Contact immd for
admission.

It would be a pleasure for us to serve you and enrich your skills.

We would appreciate if you could share this invite to your near and
dear ones. As it would be a great opportunity for all to showcase
their creativity.

Hope to see you soon.

For further details reach us:

9886065752, 9035233602

Cheers...
Revathi Thiyagarajakumar
Artistic Director - "KalaAnantarupah"
No 7 / 12,6th Main,Hanumanthappa Layout,
R.T.Nagar Post,Sultanpalya
Bangalore - 560032
Karanataka
India
Mobile - +91-98860 65752
/ +91-90352 33602
Phone:-+91-80-23656381
http://kalaanantarupahdanceschool.blogspot.com/
Email:- kalaanantarupah@gmail.com

Our KalaAnantarupah Art Center Route Map & Review :-{copy & paste the
link in your browser }
http://maps.google.co.in/maps?hl=en&ie=UTF8&q=kalaanantarupah+dance+school,bangalore&fb=1&split=1&gl=in&ei=YKsfSvqIGYSMkAWlorWABQ&cid=11825489833095825582&li=lmd&hq=kalaanantarupah+dance+school,bangalore&hnear=&ll=13.027325,77.605319&spn=0.011582,0.01929&z=16&iwloc=A

Our TV9 -Walkathon Show for North Karnataka Flood Peoples:-{copy &
paste the link in your browser }
http://www.youtube.com/watch?v=NtWXH_hOmnE
http://www.youtube.com/watch?v=twQROxrKMyk

==============================================================================
TOPIC: Internet : Learn How To Use It .
http://groups.google.com/group/rec.arts.movies.local.indian/t/dd4a223ae993ad88?hl=en
==============================================================================

== 1 of 1 ==
Date: Tues, Jan 5 2010 12:13 pm
From: NUMBER 1

Internet : Learn How To Use It .
Features :
E-Mail .
Chatting .
Upload , Download and Share .
Blog or website creation .
Earning schemes .
Check all of these in one place at
http://internetnumber.blogspot.com/

==============================================================================
TOPIC: Jai maharaj the spammer
http://groups.google.com/group/rec.arts.movies.local.indian/t/b321d11a93705182?hl=en
==============================================================================

== 1 of 2 ==
Date: Tues, Jan 5 2010 2:39 pm
From: naureen101@aol.com

Jai ,
stop polluting the boards with your un interesting nonsense!
Where is habshi and Don?

== 2 of 2 ==
Date: Tues, Jan 5 2010 9:09 pm
From: naureen101@aol.com

On Jan 5, 2:39�pm, naureen...@aol.com wrote:
> Jai ,
> stop polluting the boards with your un interesting nonsense!
> Where is habshi and Don?

how to stop jai? are you in some retirement home bored with your life.!

==============================================================================
TOPIC: SPLASHES FROM HINDU MAHASAGAR 1 by Chand K Sharma *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/b7192bd842235b95?hl=en
==============================================================================

== 1 of 1 ==
Date: Tues, Jan 5 2010 4:23 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)

Forwarded message from Chand K Sharma

Splashes from Hindu Mahasagar 1

"Chand K Sharma" <chandksharma@yahoo.com>

Dear Friends,

We all know that of all the religions, Hinduism is the simplest, yet
least understood. To many of us, the perceptions about Hinduism
resemble the experience of six blind men who came in contact with the
elephant and gave diverse accounts.

It is due to te fact that when Hindus lost political patronage in
India, their institutions got crumbled due to the intolerance of
invaders. Being an open religion, individual interpretations have
added more volumes to the religious literature. While it was
continuously reformed and updated to match the changing situations,
superstitions and rituals continued to eclipse the shine of its
scientific rationality resulting in added confusion, misunderstanding
and diversification.

Present day youth identifies Hinduism with the rituals performed by
priests on occasions like marriage and funerals. Priestly greed is
turning the educated lots away from the religion. Casual tourists
photograph vagabonds and beggars in the guise of Sadhus to project
them as representatives and propagators of Hinduism. The youth
compare their apparent status with Christian missionaries who are
well trained, well paid and are specifically inducted to propagate
evangelization with political aim. Our culture is being presented in
distorted form. English media, controlled by convent educated
editorial staff in particular are motivated to misrepresent
everything that symbolizes with Hindu sentiments. We are often called
as snake charmers, superstitious, pagans and chauvinists.

Hindu Youth is over occupied to offer any defense. They are placed in
competitive environment to safeguard their settlements in life.
Having been thoroughly brainwashed they cannot look at their past
even if it is presented to them clearly in a modern light. They find
an escape route in secularism or in segments of Hindu sects carved
out of the mother religion. This situation is giving anti nationals
an opportunity to have a field day in defaming Hinduism.

The ray of hope is also there. The computer revolution and the new
science are reconnecting the great intelligence of the Indian psyche
that produced unfathomable mantras of the Vedas. Many informative
websites have come up on the Internet with authentic information
about our religion. Overseas Indians have taken the lead and have
become successful, affluent, well educated, and sophisticated not by
abandoning their culture; but by holding on to it.

I intend to share series of my write-up 'Splashes from Hindu
Mahasagar' as an humble attempt to project spirit of Hindu religion
in brief, without any intent to injure the feelings of any one. It is
neither aimed to preach Hinduism, nor to recount our history. It is
just a walk along the ocean of Hinduism to get a feel of splashes.
Much lies at the depth. It is not possible to explore the entire
ocean. The more inquisitives may explore some areas, some may enjoy
its majestic vastness, and a few may kick dust only and walk away.

Your feed back and suggestions are most welcome.

- Chand K Sharma

Splashes from Hindu Mahasagar -- 1

Vanvasies are the Founders of Dharm

Here are some undisputed facts around us that 'existed' since the
creation of the Universe. Today we call it our scientific knowledge.
The credit for discovery goes to the Early men who lived in forests
and subsequently to our ancestors who compiled the knowledge gathered
by forest-men called 'Vanvasi'. The process of gaining knowledge
originally initiated by Vanvasies is being carried forward today by
scientists and researchers all over the world.

Life around us

This universe is made of infinite number of atoms that are charged
with energy and are constantly in motion. They are revolving,
interacting and exerting pressure against each other. They are
grouping together to from various shapes that we see in the form of
mountains, lakes, oceans, animals, birds and human beings; and are
again parting to regroup in different shapes. The life in the
universe has thus been going on.

There are two types of lives: Jada (unaware) and Chaitanya (Aware).

Amongst Jada kinds are plants that grow, require food, shed leaves,
give fruit, regenerate, decay, die and are re-born. Trees,
vegetation, corals, and fungus come under this category. Their
existence is environment dependant and they cannot grow and live if
the environment is not helpful to their survival. They cannot modify
the environment to suit their need. They cannot move out from
unsuitable environment to helpful environment at their own.

Chaitanya types combine animals, birds, water-born creatures and
human beings. They are also environment dependant but have more
options. If the environment becomes inhospitable to their survival,
they can move out and relocate themselves. They can also adapt
themselves to new environment such as to find substitutes for their
food, shelters and protection.

Only human beings can change the environment to some extent.

Superiority of Humans

Humans are the only specie who have the capability, not only to adapt
to the changes, but also to change and control the environment. Thus,
humans can form life styles to live in deserts, jungles, cities,
mountains, and under extreme temperature variations. Humans can
change environment by cutting or growing trees, they can grow plants
for food, and have carried water and food to inaccessible areas.
Humans have controlled environment by controlling floods,
construction of dams, generation of electricity, curing disease, and
innumerable scientific inventions.

Thus not only human beings changed their own life styles, but they
gained control also over the other 'Jada' and 'Chaitanya' species.
Therefore in return, Human beings, have the duty to preserve and
protect environment for all kinds of life.

Humans are better equipped to do better things than birds, animals
and other creatures.

The idea of ONE-NESS in all living creatures

Soul is the Power that keeps life going. Soul is the power that
resides in every living thing to make it perform. As electricity lets
different gadgets work and perform different functions according to
the design and components of the gadget, soul is the prime mover of
all living things to perform according to their bodies. Depending
upon the design of the gadget, electricity performs different roles
of diverse nature. Electricity cools the refrigerator, heats up an
oven, photographs, records, lights up, reproduces sound and
electrocutes also. When electricity is cut off, the gadgets stop
functioning in spite of all components remaining in their perfect
shape and shine.

As variety of electrical appliances can be supplied electricity from
the same source yet out puts of gadgets could be different according
to their design. Likewise, while all living things have different
bodies, the soul performs different roles according to the body of
the soul. A soul in lion's body would kill while that in a cow's body
would provide milk. A soul would fly in bird's body, while similar
soul in snake's body would crawl. Thus a soul in human body would
have superior attributes than a soul residing in the body of an
earthworm. Once the soul departs all bodies become dysfunctional,
decay and start stinking.

No doubt, soul-wise all living beings are one but bodily they have
been made different.

However, body-wise also there are many similarities to prove that all
have been produced in the same factory. Every 'Chaitanya' has a nose
to smell which is located between a pair of eyes that are capable to
see, all have two ears to receive stereophonic sound signals, one
mouth to speak, two hands to hold and two legs to move about. All
have near similar systems to eat, chew, digest, expel and reproduce.
Various parts in the body of living things function in coordination
with the environment. Unlike wild grass, these have not 'grown'
haphazardly, but have been rationally designed with precision, and
assembled with other body parts for optimum convenience compatible to
their roles, and are fine-tuned to perform in the outer environment.
The growth of body parts is proportionate to the size of the main
body. Growth of certain body parts like teeth is timed to match with
the actual need.

All living bodies are an assembly of various systems such as blood
circulation, respiratory, digestive and nervous systems. All these
systems have capability to receive and process inputs and to generate
outputs. They are self-regulating. Mal-functioning in one system
affects the other systems. There are several lives put in one living
body such as blood corpuscles, sperms, and bacterial cells, each one
having its own body with life in it. Sometimes these bodies are
invisible to the modern microscopic aids but these microorganisms do
exist. There are thousands of varieties of in vegetation, microbes,
worms, fish, bird, animals, and apes.

Humans have few more advanced body parts and are equipped with some
sort of advanced automation capability. Compared to animals and
birds, human beings not only can exercise control over their own
passions but also of their fellow beings. By choice they can cause
others to react by anger, lust, greed and fear. They have capability
to discriminate between good and evil for themselves as well as for
others. They can anticipate the changes in the environment, the
consequences of their actions; can communicate not only with other
human beings but with animals also through specialized knowledge.
They perform their role by choice for which superior senses and a
brain to process have bestowed upon them.

No doubt all living beings have been designed and created by the same
creator.

Who regulates our actions?

Animals and birds perform their body functions through instinct and
reflex action. They have limited memory component designed for their
body type. When they feel hungry they search for food, when
threatened, they protect themselves, and communicate within their own
species. The environment induces them to sleep, reproduce, and rear
their off springs. They also have passions like hunger, greed,
jealousy, sex, anger, fear and affection. They are driven into action
by instincts to satisfy their passions and have no control over them.
So much so that environment controls their reproduction, as they
cannot be bred off-season. They are selective for themselves to a
limited extent but cannot distinguish between good and evil for their
fellow beings.

Both Jada and Chaitanya are parts of ecology. 'Someone' seems to have
created them with pre-assigned roles to maintain the ecological
balance. Their activities are regulated by 'someone' through their
'Prakriti' -- instinct or nature, as we may express now. This
instinct works like a 'software chip' to motivate living things to
perform their assigned roles. Lion keeps check on the population in
forest, and big fish control smaller fish in oceans. Snakes limit
rodents and in turn are food for eagles. Earthworms soften
surrounding soil to let plants take nourishment and grow.

If these species did not perform their assigned roles they would
become 'useless', although they are not aware of the value of their
roles. They do not have any choice either. But their Prakirti is
their inbuilt charter of duty. Some species perform their assigned
duty by day, while some others by night for which they are equipped
since birth by Nature. They are self-regulated and no body calls them
to duty. A scorpion, snake or lion is bound to kill the pray even if
that had saved their life.

The Life-Supporting systems

The working of entire Universe is system based. The systems are
reciprocal and work in cyclic order with auto regulation. Their
timings are synchronized to minutest perfection. Sun has been rising
every day from East and has never set in other direction than in the
West. All planets have confined their movements within their allotted
orbit and speed. Oceans stock reserve supply of water on Earth. To
keep the water fresh, it is regularly being percolated twice a day by
tides caused by the gravitational pull of the moon. Every year earth
travels nearer to Sun to get more heat to cause water to turn into
vapor shedding its salty taste. Millions of tons of water are
transported in the form of clouds, thousands of miles away from the
sea, re-converted into water in the form of rain, to provide fresh
drinking water for all species. The surplus water is channeled back
to the sea for storage through rivers. The Sun lights up the entire
globe for all of us to perform our functions, provides necessary heat
for lives to sustain, crops to ripe, and causes snow to melt to
replenish daily supply of drinking water. At night there is moon to
cause tides, and to provide softer light for those 'on duty' to work,
while others sleep undisturbed. There are many other systems that
have been working at their optimum level for millions of years.
Whenever a system goes out of tune disturbances are caused. The
systems do get overhauled to resume work automatically.

Who created the systems and assigned duties to various living things?
Surely there has to be one central source of authority to have
created such well-coordinated systems! The elements that we know to
support this system are Earth, Water, Fire, Wind, Space and 'some'
central regulatory authority to coordinate and oversee this huge
universal system on going.

We know there were no houses and villages. Early men lived in
forests, and there were no schools and hospitals. Early men living in
forests kept thinking as to who created the systems around us and
with passage of time arbitrarily named this mysterious central source
of power to be called 'God.' As this power is present everywhere, at
every time we characterize this power to be omnipresent, omniscience
and omnipotent. No one has seen Him, but everyone has realized His
existence. Overwhelmed by His benevolent magnanimity, gift of life
and life sustaining systems humans feel humble and grateful to Him
and have been trying to 'locate' His whereabouts since ages.

Of all living beings the "Aadi Manav", the Early man, "VANVASI"
living in forests was the first to think about God and started
searching Him.

That was the beginning of Religion for the entire mankind.

Early man living in forests saw the rising of the Sun, Moon, stars,
thunder, lightening, large and small animals, rivers, oceans,
mountains, disease, and death. He wondered. Some of them thought of
solving these mysteries around their environment, by their individual
perceptions, thinking, knowledge and discussions with other fellow
beings and often they used their imagination and created mythical
stories. Thus starting from India, in every part of the world,
history came into existence. Subsequently artists made beautiful
pictures to translate myths into visuals. Supernatural persons came
to possess more hands than ordinary persons, as they were believed to
possess more knowledge and power and formed part of history.

The Religion that emerged through the search of Aadi Manav is known
today as 'Aadi Dharm' or Sanatan Dharm or Hindu Dharm. Other
religions originated afterwards and had many similarities with
Sanatan Dharm. Europeans called it paganism. In nut-shell Sanatan
Dharm evolved around the concept of living in harmony with elements
of Nature, Animals, and Birds. Sanatan Dharm has propounded the idea
of "Vasudev Kutumbkum" implying whole world to be one family. This is
Aadi Dharm -- the religion of mankind initiated by Vanvasies.

Chand K Sharma

End of forwarded message from Chand K Sharma

Jai Maharaj, Jyotishi
Om Shanti

o Not for commercial use. Solely to be fairly used for the educational
purposes of research and open discussion. The contents of this post may not
have been authored by, and do not necessarily represent the opinion of the
poster. The contents are protected by copyright law and the exemption for
fair use of copyrighted works.
o If you send private e-mail to me, it will likely not be read,
considered or answered if it does not contain your full legal name, current
e-mail and postal addresses, and live-voice telephone number.
o Posted for information and discussion. Views expressed by others are
not necessarily those of the poster who may or may not have read the article.

FAIR USE NOTICE: This article may contain copyrighted material the use of
which may or may not have been specifically authorized by the copyright
owner. This material is being made available in efforts to advance the
understanding of environmental, political, human rights, economic,
democratic, scientific, social, and cultural, etc., issues. It is believed
that this constitutes a 'fair use' of any such copyrighted material as
provided for in section 107 of the US Copyright Law. In accordance with Title
17 U.S.C. Section 107, the material on this site is distributed without
profit to those who have expressed a prior interest in receiving the included
information for research, comment, discussion and educational purposes by
subscribing to USENET newsgroups or visiting web sites. For more information
go to: http://www.law.cornell.edu/uscode/17/107.shtml
If you wish to use copyrighted material from this article for purposes of
your own that go beyond 'fair use', you must obtain permission from the
copyright owner.

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

==============================================================================
TOPIC: SPLASHES FROM HINDU MAHASAGAR 2 - Relationships, Groups, Societies and
Countries by Chand K Sharma *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/d5c5b692d9b3fcab?hl=en
==============================================================================

== 1 of 1 ==
Date: Tues, Jan 5 2010 4:27 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)

Forwarded message from Chand K Sharma

Splases form Hindu Mahasagar -- 2 - Relationships, Groups, Societies
and Countries

Splases form Hindu Mahasagar -- 2

Relationships, Groups, Societies and Countries

Life is also one of the many systems of the Universe. Life is
perceived as a combination of soul with body. Life ends whenever
these two are separated. Thereafter these two merge with their
superior elements. Soul with the Superior Being, and the corpse
formed out of Earth, Water, Fire, Wind and Ethereal merges with basic
elements after it gets dissolved through cremation, burial or decay
by passage of time.

The moment body and soul are united a desire to live emerges
automatically. No living being, even the plants, wants to die. Every
living thing can even take the life of another living being either to
satisfy its own food requirement or when there is threat to its own
life. Everyone wants to avoid death.

While living beings can change themselves to certain existent and
this is called adaptability. This is more in humans than others. But
only humans can change others and this is called effectiveness. Our
happiness and sufferings are due to the mismatch between our
adaptability and effectiveness. We are happy when circumstances are
of our liking, and we become unhappy when things are not to our
liking and we cannot change them or cannot adjust ourselves.

Food, shelter, and security are also necessary to live. Plants need
protection from Sun, manure, and animals also need resting place and
food and so are humans. No one can live and flourish in isolation.
All kinds of plants, animals and humans are in pairs of males and
females. No gender is in position to generate life individually.
There is need for companionship. Thus all living beings have needs
and work to full-fill their needs.

For instance, a cat, dog, or any other animal, after feeling hungry
leaves his resting place and gets motivated to search food. This
action is prompted to satisfy a body need. Having found food, the
animal is further continues to visit the same place daily to maintain
continuity of his food supply and 'secures' the source. Often the
animal would locate itself near the site, become friendly with the
food supplier if there be any, and would not let another animal
disrupt the food supply. This way animal start belonging to some one
and it begins forming of a group. Once an animal, has secured source
to satisfy its needs it can do better things in life. They want to be
loved also. Pet animals refuse to eat their food on being separated
from, or rejected by their owners. Their 'need for esteem' demands
satisfaction by patting and cajoling by the master. Then they want to
improve and develop also. Animals learn to perform several tricks and
other functions to fully realize their potential.

Same sequence works for humans also. A new born needs food, care,
resting place, then love from parents and relatives. When these are
given the child wants to know the surrounding and responds to accept
knowledge from parents, teachers and finally resorts to individual
and efforts to improve. Basically everyone wants to learn techniques
of improving ones adaptability and effectiveness to attain happiness
and satisfaction.

Needs motivated everyone towards formation of social groups,
relationships and code of conduct. Early man lived in caves and moved
about in groups in search of food through hunting. The animal skin
provided him means of protection against weather. They lived nomadic
life in search of hunting places. Later they learnt agriculture as an
alternate source of food. This way they started settlements near
water sources and homes were made.

Based on the biological differences, instincts, traits division of
duties was also made. All over the world, by and large, females
continue to look after 'indoor' responsibilities, while males manage
the external environment. Females and offspring were to be protected
from rivals, animals and climatic disasters. Females were assigned
the role to manage households. Since males were sturdier than females
and more apt to undertake handwork and risks, they took upon
themselves the responsibility of providing food through hunting and
agriculture. With division of responsibilities, over a period,
traditions got established concerning their rights and duties on the
basis of sex, and effectiveness in the group.

There are Needy at the receiving end and there are givers or
satisfiers at the other end. This existence of receiver and the giver
formed the basis of relationships. The intimacy and duration of
relationship is proportionate to the intensity of need and the
capability of the giver to satisfy the same. All relationships are
formed out of some needs and last till the need is there. A child,
who cried bitterly due to momentary separation from mother, would
forget the same mother once need for her affection is over and would
go in search of friends for satisfying some other need. As the needs
change, relationships also keep changing.

The givers emerged as group leaders while the receivers turned
followers. Group leaders were more effective, while followers were
adoptive. The group leaders were not only to lead hunting
expeditions, but also had to arrange for the protection of all group
members, their families, tools and crops. They devised customs and
traditions regarding birth, marriage, and burial of dead according to
availability of resources and environment. Later those customs got
formalized in rituals to be followed by all group members in a
specified manner to bring uniformity.

They were required to settle internal disputes and administer
justice. The group leadership was enlarged in scope and strengthened.
The added responsibilities lead to the evolution of kingship,
followers, domains, and administrative systems. As the groups
enlarged they extended their control over larger areas and later it
started formation of countries and nationalities. The earlier
groupings according to races were followed by nationalities, in
ninteenth century.

A nation is defined as a population having: a common language and
literature, common customs, common consciousness of right and wrong,
and inhabiting a territory of geographical unity. The concept of
Nationality is more recent one. Nationality merely denotes the formal
legal rights and obligations of a person living in a specified
geographical area. The limits of the geographical area may expand or
shrink to include or exclude persons, but the religious affinities
manifested in the form of beliefs and ethical codes always overflow
the national frontiers.

Be it a small group, society or a nation, when every one wanted to
live with others with happiness some rules were also needed to
regulate relationships. This need necessitated emergence of religions
all over the world. Obviously the beginning was to be made by the
human group of World's first civilization -- in India.

Chand K Sharma

End of forwarded message from Chand K Sharma

Jai Maharaj, Jyotishi
Om Shanti

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

==============================================================================
TOPIC: SPLASHES FROM HINDU MAHASAGAR 3 - Importance of Religion by Chand K
Sharma *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/27a928d9cfa0f63a?hl=en
==============================================================================

== 1 of 1 ==
Date: Tues, Jan 5 2010 4:30 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)

Forwarded message from Chand K Sharma

Splashes from Hindu Mahasagar -- 3 - Importance of Religion

Splashes from Hindu Mahasagar -- 3

Importance of Religion

Every one wants to 'Live'. Even a worm turns when interfered with or
threatened. A docile cow also defends with her horns. Animals eat
other animals for food, but once their hunger is satisfied and there
is no threat of life, animals do not kill others unnecessarily. They
let others co-exist, as the stronger would kill the weaker whenever
there will be need for food or threat to life. It is here that humans
differ with animals. Human may observe restraint before killing
others for food when hungry or threatened and exploit other options.
They let others live.

The concept of 'let live' is marginally different from concept of
'CO-EXISTING'. Where as animals instinctively 'co-exist', humans
evolved ethical codes to pursue 'LIVE' and 'LET LIVE' implying no one
should take the share of the other, another's life, and resources.
Humans have made it their duty not to kill others but to let others
also live, even while suffering from hunger or facing threat.
Progressive ethnic groups have always-preferred vegetarianism over
non-vegetarianism since vegetarianism truthfully facilitated the
concept of 'live and let live' in more effective manner.

The code of 'let-live' varied in societies all over the world keeping
in view the geographical, political, and economic conditions, as well
as the state of emotional, psychological and civilization awareness
of the groups. These ethical standards later got merged with
religions. All religions primarily stress adherence to its ethical
standards that lay down rules for regulating relationships within the
group. Family is considered to be the smallest group; persons of same
religious community formed the largest group. Religions thus
regulated relationships between humans, animals, and environment.

The animal world, plants and other celestial bodies perform their
functions without any discrimination. Sun, Air, Water, Clouds, and
Moon share their properties universally without any fear or favor.
Birds and animals also perform their instinctive functions without
any bias. It is only humans who perform their functions by choice and
exercise selectivity in distribution of their properties. As all
living things are ecologically depend ant upon each other and co-
exist, observance of the religious codes has been the responsibility
of human beings only.

Competition and animosity between religions were later development.
It led to conflicts, bloodshed and wars whenever one religion tried
to usurp the area of another religion. People living under different
environments grouped themselves into different ethnic societies,
countries, and religious communities. They were identified by some
name that later came to be known as their religion. As long as they
observed their codes within the boundaries of their environment,
their relations remained harmonious but once they crossed boundaries
and came in clash with different environments it led to disharmony
and conflicts.

The ethical code of religion that emerged in India was Sanatan Dharm
the first religion for the entire mankind. Other religions originated
after wards and had many similarities with Sanatan Dharm. Commonly
they were referred today as paganism. Sanatan Dharm is also
identified as Hinduism. Hindus practiced 'live and let live', in
letter and spirit according to the conditions and constraints of
living environment so that its resources could continuously be
replenished for the use of future generations. Hindus regard all
living creatures to be the manifestation of God, entire universe as a
large family through the doctrine of "Vasudeva Kutumbakam."

From the very beginning Hindus laid greater importance on Human
beings towards the preservation of environment. Yagya aimed at
purification of air. In furtherance of the same animals and useful
plants such as Peepal, Beil, Tulsi, Banyan were also to be loved,
nurtured, and even worshiped. Sources of water such as Rivers and
oceans, mountains and other elements of nature are also respected as
gods and goddesses.

Hindus recognized the animals' right to co-exist with men and
incorporated them into history. Even Pig and snakes hated in other
faiths have found a respectable place in Hindu history, since no one
is under rated. Many animals are associated with Gods as their
carriers. Some animals were given the status of Gods and goddesses to
impress the Omnipresence of the Almighty. The animals were given
prime position in art and architecture also. The emperors, kings and
queens adopted different animals as their emblems as well as on
flags. Embossing these emblems also minted coins.

Hinduism considers that man is potentially divine and not a sinner.
Hence even the worst of sinners also finds a place in its bosom. He
has not committed any sin but only mistakes. By declaring that the
whole universe is but the projection of the Cosmic Mind, and that a
fundamental thread of unity passes through the innumerable and
diverse manifestations in it, Hinduism carries conviction to the
modern scientists also.

Hinduism is very liberal. As per the tenants of Hinduism God is not
pleased with any form of clothing, food or rituals. Even if someone
does not read any scripture, performs no rituals, and does not
worship God in any form -- he still remains a Hindu as long as he is
performing work schedule of his duty according to his Dharm -- the
local ethical code. The roles in dharm continue varying. A person may
be a father, a husband, a son, a warrior, teacher or a servant. As
long as he performs his duties on the basis of LIVE AND LET LIVE he
pleases the God.

Hinduism has always kept itself updated with the changes in the
environment. Hindus never imported any saints from abroad since
reformers emerged within Hinduism. Buddhism, Jainism, and Sikhism are
the off shoots of Hinduism. It was thus natural that Interpretations
some times differed, but these sects stand as extensions of Hinduism.
The idols of reformers have also been installed in Hindu temples.
Religions originated from one environment shall have similarities and
tolerant attitudes towards other faiths in spite of diversities. This
is the unity in diversity of Hindu culture. Hinduism tolerated
dissent in thought as well as in action. Only Muslims and Christians
had their religious origins outside India and in different
environment. Thus they did not join the main stream and clashed with
Hinduism due to their own ideologies of intolerance and Jihad.

Whereas Islam is unthinkable without Prophet Mohammad, his sharia and
Quran same way as Christianity is unthinkable without Christ, his
gospel and the Bible: Hinduism does not restrict its followers from
questioning religious dogmas. It is a faith in a particular prophet
and book, which makes a man Muslim or Christian. In contrast a Hindu
is free to accept God in any form; the person is encouraged to
identify himself with the God without any intermediary.

Religion thus establishes man made relationships. God is not
concerned who believes or disbelieves his existence. Non-believers
also have to live in His domain. One may go on arguing the existence
of God supported by tools of rationality provided by science for any
length of time, but when rationality ends, faith automatically
starts. When actions and efforts do not bring desired results,
instead of getting frustrated we leave that to be 'the will of God'.
When we are helpless and no one is in sight, we recoup our confidence
by leaning on God. What ever is unknown and undiscovered by mankind
is considered to be in the knowledge of God. When no one is around,
God is supposed to be there to give us company. What more we want?
The buck stops there. Without Him there will be nothing but
loneliness, insecurity, hopelessness and frustration.

A person inherits his parentage, name, country and Religion at birth.
The package consists of fond memories of ancestors, their beliefs,
customs and traditions all packed in to the religion. Though
circumstances may force him to adopt a new nationality but the link
with ancestors is continued through the religion. Religion thus
establishes and regulates the relation ship of persons living dead
and those to follow. This magnificent heritage of realizations,
thoughts and beliefs has been passed on to us in the form of our
literature, and we need preserve, continue updating and pass the same
to future generations. We are free to accept or reject the research
work already done by our ancestors in the form of complied literature
available to us today, add on to it or start fresh with some new
approach. In whatever way we may look at, our literature is the
record of development of human race and its thinking process. We are
proud of it that as Hindus from India, we are the authors,
preservers, and custodians of human history. This is where the
importance of religion lies in the scientific age of reality.

Chand K Sharma

End of forwarded message from Chand K Sharma

Jai Maharaj, Jyotishi
Om Shanti

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

==============================================================================
TOPIC: SPLASHES FROM HINDU MAHASAGAR 4 - Secularity of Hinduism by Chand K
Sharma *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/0e4653a6cef3e818?hl=en
==============================================================================

== 1 of 1 ==
Date: Tues, Jan 5 2010 4:34 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)

Forwarded message from Chand K Sharma

Splashes from Hindu Mahasagar -- 4 - Secularity of Hinduism

Splashes from Hindu Mahasagar -- 4

Secularity of Hinduism

From its evolution, Hindu Sanatan Dharm has taken in its fold all
that has been created by The Master Creator. One may worship rivers,
lakes, trees, and stones. One may opt to worship living, non-living
things, or none at all! One may believe in formless God or symbols,
idols, or human manifestations. Even atheists are accepted within its
fold. Hinduism visualized every thing as manifestation of God, and
there are no evil creatures. Snakes and pigs are also close to Him.
Hinduism neither bound itself to monotheism, nor with multiplicity of
Gods and goddesses. The Supreme Being is not remembered by any
particular name, but more than thousands names have been attributed
to identify Him, and even many more may be acceptable.

There is a vast catalogs of scriptures to choose from in Sanskrit,
the mother language of the universe. Genuine translations in other
languages are also regarded as valid. The wisdom of learned sages
compiled in scriptures and ancient scientific literature has been a
source of inspiration for the entire humanity and has more to offer,
once it is deciphered and made use of. But even those who have not
read any of the scriptures, are also as much Hindus as those, who
compiled them.

Hindu Sanatna Dharm is a timeless faith, spanning the entire cosmos.
It has most fascinating history to offer to all the nations of the
world to identify their roots within its fold. The most abstract
philosophy of Vedas and Upanishads is universally applicable to the
entire mankind cutting across national barriers of race, color and
creed. It sees 'one-ness' in entire universe, and encourages every
one to attain total contentment -- as perceived by every individual
according to the attributes of his personality, while remaining
committed to the norms of society and environment, where one lives
in. It is the faith that practices 'live and let live' in letter and
spirit.

Without any compulsion one may perform rituals at any place, facing
any direction, at any time, and in any manner. A Hindu is free to
eat, wear and adopt any form of life style according to individual
traits. There are no fatwas or dictates from the clergy. Hinduism
never indulged in destruction of non-believers, or conversion of
others to its fold. It has been the religion that preferred religious
identity of a person on the basis birth, but its doors are open to
all those who volunteer to assimilate. It is a faith that propagated
"Vasudev Kutambkum" and treated entire universe as a large family,
much before various nations actually knew the existence of each
other. Hinduism is not restricted to any particular geographical
area, or period.

Hinduism has always been open to introspection, adoption and
tolerance towards dissent. From time to time, sages have questioned
the old dogmas, interpreted thoughts and have made additions, but all
of them originated on Indian soil within the framework of Hinduism.
This is the foundation of our mixed culture. It is a dynamic faith
constantly in pursuit of Truth.

With all the diversities allowed to its followers Hindu Sanatan Dharm
qualifies to be the true religion of the mankind. In brief any one
who subscribes to the philosophy of "Live and Let live" within the
constraints of local conditions is regarded as Hindu and is expected
to preserve and replenish the natural resources for the use of coming
generations. The Hindu culture that has been founded on this most
secular and universal concept of has the following salient features
that are common to all the off-shoots of Hindu religion:-

God is one.

Though God is formless but God can be identified with some icons as
well.

God appears on Earth in some form or the other. All forms bear His
reflections.

At least one among Lords Shiv, Ram, Krshn, Gautam Buddh, Mahavir, and
Guru Nanak is regarded as their life models to be adopted.

Hindus do not indulge in the destruction of symbols of any other
faith.

Hindus do not declare any holy war against non-believers.

Hindus treat whole world to be one family.

They revere noble persons as saints.

River Ganga in particular is regarded as a sacred river but all
rivers are respected.

Regard Tulsi plant to be sacred.

They associate Saffron color with wisdom, sagacity and spirituality.

Refrain from eating beef.

By and large Practice monogamy and do not divorce their spouse.

All of them are subjected to same civil code.

People all over India cremate their dead bodies and immerse the
remains.

They believe in re-birth after death.

Their pilgrimage places are situated in pre-partitioned India, Nepal
and Tibet.

Their festivals are related to climatic changes, events and
personalities within India. There are no festivals for crying or
breast beating in public.

All the versions of Sanatan Dharm harmoniously co-exist.

There is a free movement of individuals and no one persuades other to
convert.

Conversions are not sought.

Sanskrit is the mother of all Indian languages.

Hinduism has always kept itself updated with the changes in the
environment. Reformers emerged within Hinduism and we never imported
any saints from abroad. Buddhism, Jainism, and Sikhism are the
reforms on Hinduism. It was thus natural that Interpretations some
times differed, but these sects stand as extensions of Hinduism. The
idols of reformers have also been installed in Hindu temples. This is
the unity in diversity of Hindu culture and secularism.

It is history that Christianity and Islam intruded to clash with the
main stream of Indian culture. They did not believe in the concept of
secularism, tolerance, co existence, and even today they are busy
fighting like cats and dogs. As they were never a part of mainstream,
they remained aliens to Indian culture.

There is one more reality in lighter vain! Even God seems to be
biased against non Hindus. He is merciful and beneficial to Hindus.
He sends back Hindus to be re born immediately after death to enjoy
another life as well as do atonement for the faults of previous
birth. Even to the defaulter Hindus He gives them another chance to
be reborn as Muslims or Christians or even birds and animals. They
get a chance to do some good work and get converted to Hinduism in
their next life and to be reborn as Hindus after death. But for non
Hindus, there is no second chance. They remain confined to graves
after death till dooms day. And there is no life after dooms day as
some of alien scriptures say. Unless one does not opt to lie under a
grave till dooms day it is better to live Hindu way of life!

Chand K Sharma

End of forwarded message from Chand K Sharma

Jai Maharaj, Jyotishi
Om Shanti

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

==============================================================================
TOPIC: SPLASHES FROM HINDU MAHASAGAR 5 - Idol Worship and Symbolism by Chand K
Sharma *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/05363393cb094393?hl=en
==============================================================================

== 1 of 1 ==
Date: Tues, Jan 5 2010 4:40 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)

Forwarded message from Chand K Sharma

Splases from Hindu Mahasagar -- 5 - Idol Worship and Symbolism

Splases from Hindu Mahasagar -- 5

Idol Worship and Symbolism

Early humans all over the world attributed cause of natural
calamities like rain, floods, lightening, thunder, floods, disease
and death to be the acts of unknown super beings. With passage of
time, out of their imagination they perceived super human replicas of
powerful natural phenomena to be identified as gods and goddesses.
This is how Paganism emerged all over the world. Sanatan Dharm was
foremost to have such Mythology and the rest also followed. Thus they
have general similarities and local variations. Almost every version
of Paganism has a god or goddess controlling the various functions of
Nature and its Master Creator, though their names and internal
relations differ.

A happening remains a myth till it is accepted as a proven truth. As
scientific reasoning and knowledge advanced the beliefs and
superstitions of Paganism came to be questioned and were subjected to
rejection wherever they failed the test of conviction. Any religion
to be acceptable, must appeal both to the head and to the heart of
the maximum number of people. Hinduism does it. It is a matter of
pride for Indians that while most of ethnic groups in other part of
the world were still passing through savage or nomadic phase of life
and few were in the process of evolving their own 'paganism' and
crude history: rationally refined 'paganism' in India was fully
developed. 'Sanatan Dharm' is fanciful, imaginative and pictorially
perceivable through a written history that is true to life. Learned
mystics further enriched and rationalized the same concepts with
scientific precision during the Vedic age and their assertions stand
test of the modern discoveries being made today.

The mind of child cannot perceive abstract. The child is required to
be shown the pictures of mango, dog, tiger, map of the unknown place,
or photograph of his parents and relatives to perceive their image
when they are not physically present. The picture should portray the
attributes of the object being introduced as truthfully in detail as
possible. Although the picture is not true representation of the
object yet it helps the child to identify the object and understand
its attributes.

Similarly, while Hinduism accepts the formless existence of God and
perceives His omnipresence in every object, Hinduism is also a
religion of symbols. For training of the mind, Hinduism asserts that
when a symbol is pronounced it recalls the thing signified, if there
is a natural connection between the symbol and the thing signified.
The word and thought become inseparable. Symbol is thus an aid to
visualize the abstract.

Idol worship is not peculiar to Hinduism alone. Christians worship
the Cross. They decorate their premises with Christmas tree, and
deploy Santa Clause to bless children. The Muslims keep the image of
the Kaaba stone when they kneel and do prayers, display digits 786,
Mohammad and Allah written in Arabic and wear pendents (Taweez) on
person to escape evils. Thus in their faith also, mental image is a
form of idol. The difference is not one of kind, but only of degree.
All worshipers, however intellectual they may be, generate a form in
the mind and make the mind dwell on that image. A word is also a
symbol to fix the wandering of mind. Idol worship is only the
beginning of religion. Certainly it is not its end. The same Hindu
scriptures, which prescribe idol worship for beginners, also speak of
meditation on the Infinite. There are different grades of worship.

Idols are not only fancies of sculptors, but also a medium for
establishing communion with God. Though apparently the image is
worshiped, the devotee feels the presence of the Lord in it. The
logic is that when it is feasible to catch the sound waves of people
all over the globe through the radio and TV, it is also possible to
commune with the all-pervading Lord through the medium of an idol.
The divinity of God is vibrant in every atom of creation. A flag
bearing symbol of nationality is only a small piece of colored cloth,
but a soldier is prepared to give up his life in defending his flag.
Just as the flag arouses martial valor in the soldier, so also the
image arouses devotion in the devotee.

A procedure has been evolved to do Idol Worship called Puja rituals.
Rituals are prescribed to standardize procedure for performing an
activity in public, and for ensuring that no vital action is missed
out. Rituals formalize beginning and ending of an activity. Like
blowing of candles and cutting of cake symbolize celebration of one's
birthday, idol worship follows the rituals that normally one would
extend to other persons in authority. The worship per super-imposes
on the Idol, the image of the Lord and all His attributes. He does
the sixteen forms of reverence to the Lord:-

The Presence of the Deity is invoked.
A seat is offered,
The feet are washed,
Water is offered,
Hospitality is offered.
The idol is bathed
The idol is dressed
The idol is invested with the sacred thread.
Sandal paste is applied to its forehead,
Flowers are offered,
Incense is burnt.
A lamp is lit,
Lamp is waved before the Deity.
Food is now offered, together with the burning of camphor.
A gift of gold is offered.
Finally, as the sixteenth step, the Deity is bidden farewell.

All this is symbolic; otherwise, the Supreme Power that can fill
oceans and light up the whole universe is not dependent for bath or
some food from the worshiper. There is no compulsion to go through
every step either. Every individual can formulate a procedure as per
his convenience and conviction. To the worshiper who has faith in the
symbol, any kind of image is the body of the Lord, be it made of
stone, clay, brass, gold, or be it a picture, or a drawing. All
matter is a manifestation of God, and He is present in everything.
Idol worship is one of the easiest modes of Self-realization based on
scientific principles, and suits majority of the people today.

Besides idols all religions have some religious symbols also.
Christians revere Cross, Muslims prostate towards Kaaba and
inscriptions of Allah or Muhammad, but Hindus have more options, such
as the following:-

'OM' represents the un-struck sound called 'Anahata Nada'. All
ordinary audible sounds are made by at least two elements, such as,
bow and string; drum and stick; or wind against the leaves. But the
sound which is produced of two things striking together is the sound
of primal energy, the sound of the universe itself. Tradition has it
that this ancient mantra is composed of four elements: the first
three are vocal sounds: A, U, and M. The fourth sound, unheard, is
the 'silence', which, begins and ends the audible sound, the silence
that surrounds it.

The 'SWASTIKA' stands for stability during rotation in four
directions and their harmonious whole. Many Eastern cultures still
hold it to be sacred, besides India, in spite of its recent
association with Nazism.

'SHIV LING' -- signifies the scientific origin of all kind of life in
Universe. From the relation of ling and yoni, the whole world arises.
Everything therefore bears the signature of the ling and the yoni.
The union is an act of divinity and not sin.

Several geometric symbols that mainly manifest Shakti are used in
Tantarik Yantr also.

Symbols have been used for establishing identity. Even now all
countries have a state symbol. Business corporations also have a logo
as their trade mark. If Christ had not been crucified, symbol of
cross would have no meaning for Christians. Same way if Holy mosque
was in some other city, that city would have attained more religious
importance but Hindu symbols are ever lasting because they represent
universal truth that will not change.

However it is still not compulsory for anyone to adopt any symbol or
worship any idol in Hinduism if he is not convinced about the
explanation attached to the symbol. That is the secularity of
Hinduism.

Chand K Sharma

End of forwarded message from Chand K Sharma

Jai Maharaj, Jyotishi
Om Shanti

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

==============================================================================
TOPIC: SPLASHES FROM HINDU MAHASAGAR 6 - Facinating Hindu History by Chand K
Sharma *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/3897db98b99a798e?hl=en
==============================================================================

== 1 of 4 ==
Date: Tues, Jan 5 2010 4:41 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)

Forwarded message from Chand K Sharma

Splashes from Hindu Mahasagar -- 6 - Facinating Hindu History

Splashes from Hindu Mahasagar -- 6

Facinating Hindu History

Pagan religions all over the world have used icons or symbols to
represent abstract and intangible objects. The fanciful gallery of
mythological deities in Biblical stories, Arabian Nights, and The
Canterbury Tales are collections of human imagination. Blowing of
strong wind would normally be indicated through waving trees, flying
of lighter objects and rising of dust. Similarly super human power of
gods and goddesses has been suggested through four arms, heads, and
other such embellishments. In this connection Hindu history has much
more to offer to the world as a piece of art and literature.

One of the most remarkable features of Hindu history is that unlike
other faiths, it is not confined to any area and time, but historical
characters have imprints left over the entire universe. There are
several descriptions related to inter-planetary movements of not only
of gods and goddesses, but also of sages and mortal beings. The gods,
goddesses and many of the sages are timeless and ever lasting. They
appear and disappear, are clad in glittering costumes, are powerful
and resourceful to grant boons and can inflict destruction through
curse as well. Every God possesses weapons to destroy the evil, as
well as flowers to shower blessings.

Hindus laid greater importance on the preservation of environment
also. Animals and useful plants such as Peepal, Beil, Tulsi, and
Banyan were associated with various gods and goddesses; to be loved,
nurtured, and even worshiped. Sources of water, mountains and other
elements of nature are also respected as gods and goddesses. Animals
were also included in history thereby recognizing their right to co-
exist with others. Even Pig and snakes, hated in other faiths find a
respectable place in Hindu history, since no one is under rated. Many
animals are associated with Gods as carriers. Some animals were given
the status of Gods and goddesses to impress that Omnipresence of the
Almighty.

Every religion has drawn its own concept of heaven and hell that are
comparable to the prevailing of the religion originated. Islamic
Heaven is cool, shady and has plenty of water sources fruit grow and
nymphs are on duty to serve the believers. There Hell is always
burning hot with lot many apparatus of torture in motion to punish
the non believers and worshipers of idols. On the contrary Biblical
Heaven has Sun shine, and their hell is full of Ice. All the
religions have placed heaven above and Hell below. The administration
of heavenly sites is in the hands of Devas, Angles, Nymphs, Hoors and
Apasras who are well versed in the art of dressing up, dancing and
music. Like wise in Hinduism pious people reside in Swarga and
sinners in Narka irresective of their being believers or non-
believers. The only difference is that Narka residents have chances
of relocating themselves in Swarga with good deeds done when they are
reborn. Propagators of religion not believing in re-birth have no
option of relocating even if they atoned later and desired to do some
good.

Though Hindus believe in one God, but view the same God in three
different modes while in action and that is known as the Trinity of
Supreme God:

Brahm is the Creator God. He is traditionally depicted with four
heads, faces and arms. Each head recites one of the four Vedas. The
hands hold a water-pot used in creating life, a string of rosary
beads used to keep track of the Universe's time, the text of the
Vedas, and a lotus flower. He is the husband of goddess Saraswati.
His mount is Hamsa (Swan). Brahm only occasionally interferes in the
affairs of the gods, and even more rarely in mortal affairs. He is
generally painted old, probably to signify that creativity, wisdom,
and experience without resources and power is like an old and
helpless person.

Vishnu is known as preserver. He is usually depicted as a four-armed
humanoid with blue skin, often sitting or resting on a lotus flower
or relaxing on Sheshnag bed with Lakshami (goddess of wealth) in
attendance, indicating a person possessing everything of ultimate
luxury. His mount is Garuda. He is identified with his Avatars
(Incarnations) to re-establish orderliness in the World.

Shiv is the destroyer. Shiv is represented as immersed in deep
meditation, on Mount Kailash. However, even though he represents
destruction, he is viewed as a positive force, the Destroyer of Evil.
His vahan (mount) is 'Nandi', the Bull. He is usually represented by
the symbol of Shiv ling. His consort is 'Parvati', a goddess who
comes in many different forms, one of whom is Kaali, the goddess of
death. As Nataraj Shiv is the Lord of the Dance, and also symbolizes
the dance of the Universe, with all its delicately balanced heavenly
bodies and natural laws which complement and balance each other. He
is also symbolized as doing his great dance of destruction, called
Taandava signifying praleya -- the doom's day, implying total
dissolution of the universe.

All the three reflections are in fact one God performing three
different functions of creation, preservation and finally destruction
same way as a human can be son to the parents, husband to the wife,
and parent of his children. All the three separate functions are
performed by the same person but the person is viewed differently by
his parents, wife and children. The concept of Trinity wraps in
itself the 'Theory of division of power' that was propounded by
Montesquieu of France, much later. Supreme God is personified into
the Trinity of Brahm Vishnu and Shiv. While Brahm, Vishnu and Shiv
function within their respective areas of creativity, preservation,
and destruction respectively and do not trespass or interfere in to
the field of each other's. They consult each other whenever there is
any crisis in the universe. Thus 'Government of the Universe'
reflects 'division of power' as well as 'interdependence' that
Montesquieu preached to the political thinkers of the west in
ninteenth century.

Hindu supreme Gods are not confined to any geopgraphical place and
period. They neither have any beginning or any ending. They are
universal.

Chand K Sharma

End of forwarded message from Chand K Sharma

Jai Maharaj, Jyotishi
Om Shanti

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

== 2 of 4 ==
Date: Tues, Jan 5 2010 11:19 pm
From: Franz Gnaedinger

That false doctor who calls himself Jai Maharaj is again
trying to suffocate sci.lang. Is it a coincidence that he began
his new campaign of massive abusement of our scientific group
around New Year, in sight of 2012 ? year of the alleged end of
the Mayan calendar, in reality a false claim based on a wrong
calculation, and even if the long calendar cycle of the Maya
ended in 2012 it would not mean the end of the world, just
a new calendar cycle. The year 2012 makes astrologers
creep out of their holes, they can frighten people again and
sell them their horoscopes. That false doctor Jai Maharaj
sells horoscopes and abuses our forum for making propaganda
for his astrological firm, pretending that he posts in favor of
the Hindu community, while in fact seeing his marekting niche
among those people he apparently believes are especially
prone to superstition, and therefroe the right and yielding
target of his astrological enterprise.

== 3 of 4 ==
Date: Tues, Jan 5 2010 11:31 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)

Forwarded message from Chand K Sharma

Splashes from Hindu Mahasagar -- 6 - Facinating Hindu History

Splashes from Hindu Mahasagar -- 6

Facinating Hindu History

Though Hindus believe in one God, but view the same God in three
different modes while in action and that is known as the Trinity of
Supreme God:

Hindu supreme Gods are not confined to any geopgraphical place and
period. They neither have any beginning or any ending. They are
universal.

Chand K Sharma

End of forwarded message from Chand K Sharma

Jai Maharaj, Jyotishi
Om Shanti

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

== 4 of 4 ==
Date: Tues, Jan 5 2010 11:36 pm
From: Franz Gnaedinger

On Jan 6, 8:19 am, Franz Gnaedinger <f...@bluemail.ch> wrote:
> That false doctor who calls himself Jai Maharaj is again
> trying to suffocate sci.lang. Is it a coincidence that he began
> his new campaign of massive abusement of our scientific group
> around New Year, in sight of 2012 ? year of the alleged end of
> the Mayan calendar, in reality a false claim based on a wrong
> calculation, and even if the long calendar cycle of the Maya
> ended in 2012 it would not mean the end of the world, just
> a new calendar cycle. The year 2012 makes astrologers
> creep out of their holes, they can frighten people again and
> sell them their horoscopes. That false doctor Jai Maharaj
> sells horoscopes and abuses our forum for making propaganda
> for his astrological firm, pretending that he posts in favor of
> the Hindu community, while in fact seeing his marekting niche
> among those people he apparently believes are especially
> prone to superstition, and therefroe the right and yielding
> target of his astrological enterprise.

Repeating my message because that false doctor Jai Maharaj
is spamming sci.lang at an increasing rate.

==============================================================================
TOPIC: VEDIC, SANSKRIT SPEAKING, VILLAGE'S TRYST WITH IT *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/84ee8919cc7f4f98?hl=en
==============================================================================

== 1 of 2 ==
Date: Tues, Jan 5 2010 5:42 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)

Vedic village's tryst with IT

By Govind Krishnan V
Expressbuzz
The Indian Express
Saturday, January 2, 2010

A quarter century ago, AI magazine carried an article that evoked
much curiosity among its readers -- regular or casual. The 1985
spring issue of the California-based quarterly featured a write-up by
an American called Rick Briggs on artificial intelligence (AI) and
Sanskrit. Briggs, who compared its grammar with that of the computer,
came to a startling conclusion: Sanskrit, which ceased to be a living
tongue millennia ago, had such a logical meaning-structure that it
could be a rich mining field for AI.

The following year, Briggs and several academicians flew down to
India to pick the brains of India's Sanskrit pundits who had gathered
at Bangalore for a conference inspired by his research.

Had their trip happened today, those experts would have taken
Bangalore as nothing more than a stopover. From the Garden City, they
would've taken a bus and travelled seven hours north to meet the
residents of Mattur. In this village, Sanskrit isn't dead. The
language leads an existence -- perhaps beleaguered, but tenacious --
among its 2,000-odd people. Critically, Briggs and company would have
also have witnessed the beginnings of this near-Vedic village's
strange tryst with Hindustan's nascent IT revolution: the village has
produced around 150 software engineers!

It is a link Briggs would have found exciting. Mattur and its twin
village Hosanahalli, a few kilometres north of Shimoga town, sandwich
a thin strip of the Tungabhadra. Enter Mattur, and your senses are
assailed by a host of sights that is eccentric in its fusion of the
picturesque and the quixotic. While a set of Smartha Brahmins recite
Vedic hymns by the riverside in the morning cold, a couple of young
men with tufts zoom past on a black Pulsar -- the unstitched folds of
their white uparivasthras flapping in the breeze. When I enter the
home of Gopal Avadhani, a retired engineer, a boy named Shantarama
introduces himself in Sanskrit, "Mama naama Shantarama."

Sanskrit dominates the life of Mattur, and not just because half the
populace speak the language -- with varying degrees of fluency. Right
about the time Briggs and his crew were discovering the semantic
potential of Sanskrit for computer applications, Mattur was
rediscovering Sanskrit for itself.

The journey back to its Vedic roots started for the village in 1981
when Sanskrita Bharati, an organisation that promotes the classical
language, conducted a Sanskrit workshop in Mattur. It was attended,
among others, by the pontiff of the Pejawar Mutt in nearby Udupi.

Inspired by this village where Sanskrit survived as a spoken
language, the seer reportedly exclaimed, "A place where individuals
speak Sanskrit, where whole houses talk in Sanskrit! What next? A
Sanskrit village!" It's a call Mattur took to heart.

Sanskrit is reputedly a tough nut to crack, but is it that different
from picking up any other language? In some rather important ways, it
seems it is. When Shantarama leaves for school and says "Aham
vidyalayam gachhami" (I am going to school), he will know that
gachhami is very much like gamanam -- which means movement. Both
words come from the root class gam, from which a fluent Sanskrit
speaker can dig up words for all kinds of movements and for things
that move. Like gau for cows and khagah for birds. But khagah is not
merely something that moves. It is that which it moves in khagam
(sky). From a few basic classes (root words), Sanskrit creates an
endless chain of words -- all linked to each other.

"The objects, events and actions are all labelled depending on the
root," says Srivatsa S, who is doing his research in linguistics at
the English and Foreign Languages University, Hyderabad.

Dhruv Kumar, who is scholar Gopal Avadhani's nephew, is one of
Mattur's success stories. He heads a software development company in
Bangalore. The IT professional is a stranger to linguistics concepts,
but he is very familiar with the idea that one can link together a
vast set of seemingly random things by boiling them down to basic
classes that will split the objects between them. He would be doing
it every day. In his office at Mahalakshmi Layout when Dhruv works on
Java or C ++, he is using Object Oriented Programming (OOP), a
programming technique that thinks on lines similar to Panini's
Sanskrit grammar.

OOP allows the programmer to define classes and clump together
objects belonging to the same class. Each object within the class can
be a further class, and can give more objects, just like one word
leads on to another in Sanskrit.

Dhruv, however, is not interested in whether Java shares semantic
genes with Sanskrit. His obsession at the moment is Shridam -- a
rural BPO that set up operations in Mattur three months back. Shridam
is Dhruv's way of giving back to the village that raised him and
which he longs to go back to. The BPO, the brainchild of Mattur's
affluent techie migrants, employs 50 villagers at the moment. "It
gives us from Rs 3,000 to 5,000 a month," says Pattabhiraman, an
employee. "We might get double that in Bangalore, but the cost of
living there makes Shridam much more attractive. Besides we can stay
at home."

The beehive of air-conditioned cubicles that outsource business
operations from foreign shores is something we only associate with a
city. But Dhruv thinks this has not only limited our business
imagination but held our villages back. "If I can service the USA
sitting here in Bangalore, why can't I do the same from Shimoga? From
Mattur?" The words of a dreamer? Dhruv does not agree. After all, the
line between dreaming and innovation is a thin one. "When I can get
better support, better connectivity and better power in Shimoga, why
can't I deliver the same product to my customers at a lower cost?"

Sridham is only the tip of the iceberg for Dhruv and his various
associates. For them setting up a rural BPO is merely the first step
in stemming the flood of urban migration that is eroding the very
fabric of villages like Muttur. They have much bigger plans for their
village. The profits from the BPO shall go into a special fund with
which they hope to launch much bigger technological projects in
Mattur. And these projects will be not only be run but conceived and
conceptualised by the youth of Mattur. "We want to educate our young
people and take up their ideas," Dhruv explains. "Let them come up
with their own projects and execute them. We will give them the
support."

What kind of projects does he have in mind? "Well, for example, wind
and water energy from the Tunga can be harnessed to generate power
indigenously. The channels of the Badhra flow into the Tunga and the
water force can be a valuable resource for our village," he says.
Other plans of a similar kind are being chalked; the thrust is to
make the Muttur a self-sufficient unit.

If Dhruv's dreams come true, Mattur would be a bizarre candidate for
that holy grail of liberal economists -- the global village. It would
be bizarre not merely because the denizens of this global village
will speak Sanskrit and wear unstitched clothes while running
software companies and techno-heavy development projects.

How to keep a language alive

If one man can be said to be responsible for Mattur's Sanskrit
revolution, it would be Srinidhi, a stocky, bullet-headed man with an
enthusiasm that belies his forties. Srinidhi heads Sanskritha Bhavan,
a Sanskrit-teaching institute that has taken upon itself a job that
to many would seem quixotic, the task of taking the language out of
textbooks and literature and bringing it back to life on the streets
of Mattur. Among the many things the institute does, the primary one
is the language support it gives to the local school. Sanskrit is the
first language in the Sharada Vidyapeeth, a private school managed by
the villagers that educates the village's children at little more
than Rs 80 a month. Sanskrita Bharati organises spoken Sanskrit
courses every few months to make sure that nothing is learnt by rote
and forgotten. These Sanskrita Shibirams (Sanskrit camps), where
learners brush up on their speaking skills see all kinds -- men,
women, Brahmins, Harijans, college students, middle-aged farmers. And
the discussions, Srinidhi says, are very lively. The enthusiast,
however, admits that the occasional old-timer who grumbles "Sanskrit?
At my age?" is not uncommon.

The technological edge

Fifty to sixty software professionals from Mattur are placed in the
different IT firms that have made Bangalore the Silicon valley of
India. "People from my native place are working for companies such as
Wipro, Infosys, HP, IBM and several others in Bangalore," says
Shashank who is the chief technological officer of Samartha, a
software development company in Bangalore floated by another
Matturite. Samartha which offers IT services to IT giants in India
and abroad, and have HP, IBM and Wipro among its clients. The
organisation employs 100 software engineers, of whom 25 are from
Mattur. Another venture with a Mattur entrepreneur at its helm,
combines software development functions with that of a training
institute. The company provides training to graduates in languages
like Java and PLSQL (Procedural Language/Structured Query Language).
Mattur has not just spawned techies. It has made its mark in the
scientific community also. "Two scientists from Mattur have won the
Bhatnagar award for original research," said Dhruv Kumar, the owner
of Samartha.

More at:
http://www.expressbuzz.com/edition/story.aspx?Title=Vedic+village%E2%80%99s+tryst+with+IT&artid=f1Oj7CyieUI=&SectionID=f4OberbKin4=&MainSectionID=f4OberbKin4=&SectionName=cxWvYpmNp4fBHAeKn3LcnQ==&SEO=sanskrit,%20oops,%20concept,%20c+=

Jai Maharaj, Jyotishi
Om Shanti

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

== 2 of 2 ==
Date: Tues, Jan 5 2010 6:32 pm
From: hari.kumar@indero.com

It is pleasing to see jay stevens,aka dr. jai etc. enter into discussion
with me. He does it not directly but by posting articles of others to
make points he is not able to provide.

In a recent post I asked jay stevens,aka dr. jai etc. to accept a call
from a real indian to confirm his claim of having several languages of
india in addition to english. In particular he wuld display his command
of conversational sanskrit as he claims to have been raised in a family
who spoke it on a domestic basis.

Now we have a post about a tiny villiage where it is used to various
degrees. This is the best jay stevens,aka dr. jai etc. can do? He
wants us to accept his claim undemonstrated because a mere spec on the
s. asian area uses some sanskrit?

Will jay stevens,aka dr. jai etc. now accept a call from a real indian?

==============================================================================
TOPIC: BHARAT RASHTR AS DEPICTED IN VEDIC TEXTS: SEMANTIC ANALYSES AND
CULTURAL FRAME *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/2a3a1193e885e2a0?hl=en
==============================================================================

== 1 of 1 ==
Date: Tues, Jan 5 2010 7:55 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)

Bharat rashtr as depicted in Vedic texts: semantic analyses and cultural frame

Forwarded message from S. Kalyanaraman

Bharata rashtra as depicted in Vedic texts: semantic analyses and cultural frame

[ Date: Sat, 11 Mar 2006

Bharata rashtra as depicted in Vedic texts: semantic analyses and cultural frame

"bhArata rASTRa" (March, 2006)

Vyas, Arvind ; Kalyanaraman, Srinivasan ; and Sastry, BVK

Abstract

The concept of bhArata as a rASTra (nation) can be traced in the
Vedic texts. The name bhArata has a wider meaning than the land of
bharata clan. Derived from the root `bhar', bhArata symbolizes the
entity that nourishes and supports her people. The derivatives of
root `bhR' can be traced in many Indian languages in context of
support, protection (and fighting) as well as in the metal-working
terminology. The term rASTra is used for nation of people
(ganrASTram); which is supported by the supporters of the nation
(rASTrabhRtya) who also are protectors of the people (janabhRtya).
The root `bhR' also cognates with the root `vR' mainly for the
derived words meaning protection or fighting.

Mirrored including devanagari texts at:

http://janajaati.blogspot.com/2006/03/bharata-rashtra.html

We have based our study only on Veda and VedAnga (Nirukta of Yazka
being part of VedAnga).

India is known as bhArata. Though, historically the name "bhArata"
could be associated with the "bharata" clan of Vedic people; the
name "bhArat" has a meaning wider than (land) of "bharata".

Though, semantically the word "bhArat" is masculine; the name is
also used in feminine form to symbolize matRbhumI of Indian people
as "bhArata mAtA" or "mA bhAratI". bhAratI is one of the 3
principal Vedic divinities; "iLA", "sarasvatI" and "bhAratI"
or "mahI" . "bhAratI" or "mahI" as synonyms points to the name of
the motherland or nation of the Vedic people. The name "bhAratI"
appears at not less than 10 places in Rg Veda; and her presence is
built through the scriptures.

Concept of Nation or rASTra

In whole Rg Veda one mortal stands apart from others; dignified to
the status of divinity; he is trasdasyu paurukutsA. In RV 4.42.1 he
proclaims in Atmastuti portraying himself as a divine ruler of a
nation of immortals whom even Varuna and other divinities would
follow:
"mama dvita rASTRam kSatriyasya vizvorvizve amRtA yathA naH
kratuM sacante varuNasya devA rAjAmi kRTerupamasya vavre"

In Atharva Veda; the concept of rASTra is consolidated with many
occurrences of the word rASTra; for example, in AV 13.1.1
udehi vAjinyo apsva~ntaridam rASTram para viz sUnRtAvat
yo rohito vizvamidam jajAn sa tvA rASTrAya subhRtam bibhartu

"Rise up, O steed, that art within the waters, enter this kingdom
(nation), rich in liberal gifts! Rohita (the red sun) who has
begotten this all, shall keep thee well-supported for sovereignty!"

AV 3.4 is a prayer at the election of king . This sukta has couple
of occurrences of the word rASTra.

1. A tvA ganrASTram saha varcasodihi prAn.vizAm patirekarAT tvam vi
rAja
sarvAstva rAjanpradizo hvayantupasadyo namasyo bhaveh.
2. tvam vizo vRNatam rAjyAya tvAmimAH pradizaH pan.c devIH
varSmanrASTrasya kakudi zrayasva tato na ugro vi bhajA vasUni.

(Thy) kingdom hath come to thee: arise, endowed with luster! Go
forth as the lord of the people, rule (shine) thou, a universal
ruler! All the regions of the compass shall call thee, O king;
attended and revered be thou here! Thee the clans, thee these
regions, goddesses five, shall choose for empire! Root thyself upon
the height, the pinnacle of royalty: then do thou, mighty,
distribute goods among us!

We note the presence of the word "rAjyam" in AV 3.4.2. "rAjyam" is
an administrative or governing aspect of "rASTra". This is
reinforced fby Yajurveda Taittiriya SamhitA. TSYV 1.8.10.3-5 gives
an insight into this aspect of rASTra of "bharata"; i.e., "bhArata".

(ye devA devasuvaH stha ta imamAmuSyAyan.amanamitrAya
suvadhvammahate ks.atraya mahat AdhipatyAya mahate jAnarAjyAyaiSa vo
bharatA rAjA somosmAkamabrahmaNANAm rAjA pratityannAm rAjyamadhAyi
svam tanuvam ...)

O ye gods that instigate the gods, do ye instigate him, descendant
of N. N., to freedom from foes, to great lordship, to great
overlordship, to great rule over the people.
This is your king, O Bharatas ; Soma is the king of us Brahmans.
This kingdom hath verily been conferred…

This demonstrates the concept of nation (of the "bharata" people),
bhArata; her wellbeing.

The terms: balam, bibharte

1. Reference from Nirukta

anna.naamaany.uttaraany.astaavimzatih/(3,9)[273]
annam.kasmaad,.aanatam.bhuuta5bhyas,.atter.vaa/(3,9)[273]
atti.karmaaNa.uttare.dhaatu1p.daza/(3,9)[273]
bala.naamaany.uttaraany.astaavimzatih/(3,9)[273]
balam.kasmaad,balam.bharam.bhavati,.bibharteh/(3,9)[273]

dhana.naamaany.uttaraany.astaavimzatir.eva/(3,9)[273]
dhanam.kasmaat,.hinoti.iti.satah/(3,9)[273]

2. The context is interpretation of word forms and derivation of
word meanings.

2,1.atha.nirvacanam
2,1.tad.yeSu.padeSu.svara.samskaarau.samarthau.praadezikena.vikaareNa
(guNena.Bh).anvitau.syaataam.tathaa.taani.nirbruuyaad

2,1.atha.ananvite.arthe.apraadezike.vikaare.artha.nityah.pariikSeta.k
enacid.vRtt\
i.saamaanyena
2,1.avidyamaane.saamaanye.apy.akSara.varNa.saamaanyaan.nirbruuyaan.na
tv.eva.na.\ nirbruuyaat

2,1.na.samskaaram.aadriyeta.vizayavatyo.(hi.Bh).vRttayo.bhavanti
2,1.yathaa.artham.vibhaktiih.sannamayet
2,1.prattam.avattam.iti.dhaatu.aadii.eva.zisyete
2,1.atha.apy.aster.nivRtti.sthaaneSv.aadi.lopo.bhavati.stah.santi.ity
2,1.atha.apy.anta.lopo.bhavati.gatvaa.gatam.iti
2,1.atha.apy.upadhaa.lopo.bhavati.jagmatur.jagmur.iti
2,1.atha.apy.upadhaa.vikaaro.bhavati.raajaa.daNDii.iti
2,1.atha.apy.varNa.lopo.bhavati.tattvaa.yaami.iti
2,1.atha.apy.dvi.varNa.lopas.tRca.iti

1,1.samaamnaayah.samaamnaatah.sa.vyaakhyaatavyah
1,1.tam.imam.samaamnaayam.nighaNTava.ity.aacakSate
1,1.nighaNTavah.kasmaan.nigamaa.ime.bhavanti
1,1.chandobhyah.samaahRtya.samaahRtya.(samaahatya.R).samaamnaataah
1,1.te.nigantava.eva.santo.nigamanaan.nighaNTava.ucyanta.ity.aupamany
avah
1,1.api.vaa.hananaad.eva.syuh.samaahataa.bhavanti
1,1.yad.vaa.samaahRtaa.bhavanti
1,1.tad.yaany.
[etaani.Bh].catvaari.pada.jaataani.naama.aakhyaate.ca.upasarga.nip\
aataaz.ca.taani.imaani.bhavanti
1,1.tatra.etan.naama.aakhyaatayor.lakSaNam.pradizanti
1,1.bhaava.pradhaanam.aakhyaatam.sattva.pradhaanaani.naamaani
1,1.tad.yatra.ubhe.bhaava.pradhaane.bhavatah
1,1.puurva.aparii.bhuutam.bhaavam.aakhyaatena.aacaSTe.vrajati.pacati.
iti=
1,1.upakrama.prabhRty.apavarga.paryantam.muurtam.sattva.bhuutam.sattv
a.naamabhir\
vrajyaa.paktir.iti
1,1.ada.iti.sattvaanaam.upadezo.gaur.azvah.puruSo.hastii.iti
1,1.bhavati.iti.bhaavasya.aaste.zete.vrajati.tiSThati.iti
1,1.indriya.nityam.vacanam.audumbaraayaNah

4. The verbal root (dhatu) is 'Bhru' to support / 'Bhrut' .

The desiderivative of the verb is made and transformed to a noun
(pratipadika) through the grammatical technical processing of 'luk' .

This is related to the verb Bhru processed thus ( with the
desiderivative and luk ).
Where could the nation of bharata be located?

Nirukta 1.11 enumerates the names of vAc i.e. personalification of
speech as follows:
zlokah; dhArA; iLA; gau; gaurI; gandharvI; gabhIrA; gambhIrA;
mandrA; mandrAjanI; vazI; vANI; vANIcI; vANAH; paviH; bhAratI;
dhamanIH; naLIh; menA; *melLIh*; suryA;
sarasvatI; nivitA; svAhA; vagnu …

In this we get several synonyms for vAc which correspond to names
for the land of bharata people, viz. bhAratI, and mahI. A name that
stands out is meLiH ; this word cognates with Melli that Greeks
reported during the invasion by Alexandra and also with MeluHHA a
name that is recorded in Sumerian records. The equivalence of meLiH
with mahI and bhAratI and phonetic correspondence with Melli;
MeluHHA and MAlavA indicate that Vedic, Sumerian and Greek records
perhaps indicate to the same location. The synonym sarasvatI (which
is also cognate with a geographical feature) also hint s at the
location.

It is generally accepted that Rgveda was compiled in greater Punjab;
and the presence of the aforesaid locations well within this
geographic area is a positive sign!

What bhAratI or bhArata could mean?

So as far as bhArat (or vedic godess bhAratI) is concerned we could
have following attributes assigned: *

- one who supports, maintains, nourishes and considers (her
domain);
- one who weighs, is mighty, who has mass(es), multitude and
is bountiful,
- one who bears the burden
- one who battles
- and one whose songs of praise are shouted!

Glossary of Terms

The context of the quote '*Balam Bharam Bhavati Bibhartheh" *words
used
in Nirukta' is the list of synonyms for the word 'bala' = power,
energy.

The text reads as below: (http://tiger.bun.kyoto-
u.ac.jp/mtokunag/skt_texts/nir.txt)

One cluster of meanings relates to bhar 'to fill' [exemplified by the
creation of an alloy,

bhart 'alloy'] and another cluster of meanings relates to
bhara 'battle'. Niruktam 4.24 interprets bhara as 'battle'

bhart = a mixed metal of copper and lead; bhart-i_ya_ = a brazier,
worker in metal;

bharatiyo = caster of metal (G.) These semantics are relatble to the
root meaning of bhar 'to fill'.

There is semantic expansion in lexemes such as:

barati-da_ra a merchant who has bandy-loads conveyed from one place
to another (Ka.)

While the context for the explanation bibharte, is relatable to
anna, bala, dhana, it is also related to sam.gra_ma 'battle'.

It will be seen from the following lexemes that

two sets of semantics are relatable to bhara 'battle': 1. hired
soldier (MBh.); 2. bhar. 'hero' (B.)

dan.d.a-bhr.t a potter (Skt.lex.) bhr.tya to be nourished or
maintained: a servant; the minister of a king; bhr.tye maintenance,
support, sustenance, food; hire, wages (Ka.)( Ka.lex.)

bhr.ta hireling, mercenary (Ya_jn~.); bhat.a hired soldier, servant
(MBh.)(CDIAL 9588). bhr.ta carried, brought (MBh.); hired, paid
(Mn.); hireling, mercenary (Ya_j.com.); bhr.taka hired servant
(Mn.); bhad.a soldier (Pkt.); bhad.aa member of a non-Aryan tribe
(Pkt.); bhat.ahired soldier, servant (MBh.); hireling, servant,
soldier (Pali); hired servant (As'.); bhar. hero, brave man; *adj*.
mighty (Ku.); soldier, servant, *nom. prop* (B.); warrior, hero,
opulent person (G.); *adj*. strong, opulent (G.); bhar.ilhero,
servant (B.);
bel.e_ soldier (Si.)(CDIAL 9588).

bhr.ti support, food (RV.S'Br.); wages, hire (Mn.); bhati wages
(Pali); bhatika_ fee (Pali);
s'arira-hud.iyami in the maintenance of the body (NiDoc.); bhai-,
bhii-, bhui- wages (Pkt.); bhar.il servant (B.)(CDIAL 9591).

bat.a, ban.t.a (Tadbhava of bhat.a) a brave warrior (Ka.);
ban.d.a_ya quarrelling, revolt (Ka.); bhan.d.a_i_ (M.)(Ka.lex.)

bha_ran. support, maintenance, means of support (Ku.); a weight,
pressure (G.)(CDIAL 9460).

bharta_ fills ( Konkan.i); *caus*. bhara_unu to cram into (N.);
bhara_iba to fill (A.);
bhara_vvu~ to fasten (G.); bharavin.e~ to feed (M.)(CDIAL 9397).
bhartr. * acc*. bharta_ram husband (Skt.); bearer (RV.);
bhat.t.a_ra, bhat.t.a_raka noble lord (Skt.); bhat.t.a term of
address from lowborn to superior, lord (Skt.); bhatta_, bhatta_ram
*acc. sg*. husband (Pali); bhat.ara, bhat.araga master (NiDoc.);
bhat.ariyae *gen. sg*. mistress (NiDoc.); bhattu-, bhatti-, bhat.t.u-
, bhat.t.i- husband, master (Pkt.); bhat.t.in.i_
mistress, non-anointed queen; bhat.t.a_raya worshipful one, (in
drama) king; bat.a a Brahman (K.); bito_r, *pl*. bita_ra husband
(D..); bhata_ru (S.); bhata_r ( Ku.A.); bhata_ra (OB.); bha_tar
(B.); bhata_r(Bi.); bhatara_ (Aw.); bhata_r husband, master (H.)
(CDIAL 9402). barati-da_ra a merchant who has bandy-loads conveyed
from one place to another; barati (Tadbhava of bharti)(Ka.)(
Ka.lex.) bhara carrying, carrying away, booty (RV.); weight, mass
(skt.); load, fullness (Pkt.); loaded cart (OG.); bar, *pl*. bari
load (Sh.); bharu prop; bhari load (S.); bhari_ heavy load (L.);
porter's load, sheaf of straw (P.); bhar fullness, surety (Ku.);
faith, trust, support (N.); weight, reliance, support (A.);
dependence (B.); load, fulness (Mth.); load (H.); cartload (of grass
or fuel), fill (G.); load (M.); bharilo abundant (N.); bharo tax,
rent (N.); bhara_ load (A.B.Or.H .); a corn measure (M.); support
(B.); bhari a small weight = 1 tola_ (B.); bara load (Si.)(CDIAL
9393). bha_ra burden, weight (RV.); load (Pali); bha_raka weight
(Mn.); -bha_raka load (Pali); bhara, bara (NiDoc.); bha_ra, bha_raya
load, weight (Pkt.); pharo heavy; bar trouble, vexation (Gypsy);
ba_r burden, load (Ash.); ba_r (Kt.Shum.Dm.Pas'.); ba_ load, bundle
(Wg.); pa_r, pye_r heavy (Wot..); pha_r load (Kal.); bha_r load
(Kal.L.P.); id. (
WPah.N.); id. (B.Mth.H.G.M.); load carried on pole over shoulder,
weight, responsibility (A.); bar (with rising tone) load, burden,
present of food on conclusion of marriage from bride's house and the
return present (Kho.); bar load, bundle of wood (Sh.); ba_r id.
(Sh.); load (K.); bha_ru burden (Phal.); ba_ra heavy (K.); *Heavy;
debt*: bha_ro_ load (WPah.); bha_ra_ heavy (L.P.); load (WPah.);
debt (N.B.); load (H.); bha_ri bundle (N.); bha_ro load, debt (Ku.);
load, beam (G.); bha_ri_ bundle of sticks (G.M.); bara, ba..ra load,
weight; baruva weight on a fishing line (Si.); baru burden, load (
Md.); bha_ra load (OAw.)(CDIAL 9459). bha_ratara heavy (Skt.);
forming a heavier load (Pali); bharera_ heavy, fat, elderly (P.)
(CDIAL 9461). bha_rika forming a load, heavy (Sus'r.); bha_ri
ponderous (of tone)(Skt.); bha_ri_ heavy ( P.Ku.Aw.H.G.M.); bha_ri
(N.A.B.Or.Bi.); ba..ra (Si.); biru impossible (Md.); bura difficult
(Md.); bha_rilla heavy (Pkt.); bharilo well-filled, stout and strong
(N.)(CDIAL 9465). ba_ravan.e, bha_ran.e weightiness; weight,
importance, dignity (Ka.); bha_rama_na gravity or weight (M.)
(Ka.lex.) bha_ran.e a load, a burden; a heavy burden, great weight;
muchness, excessiveness; greatness, gravity,
dignity (Ka.lex.)

bharan.a bearing (in womb)(RV.); bearing, supporting (Pali.Pkt.);
filling (Pkt.);
bharan. support, means of support (Ku.); bharnu fulfilment,
enlistment (N.);
bharan.a_ fullness (Or.); bharan act of filling (A.B.); bharan.i act
of filling, woof-thread (Or.); bharna_ stuffing of a quilt (Bi.);
bharan. a filling, stuffing, application of sulphate of zinc to
eyelashes; bharn.i_ filling materials (G.); bharn.i_ filling
materials (M.)(CDIAL
9395).

bhar an oven; bharan to spread or bring out from a kiln (P.lex.)

bha_rika porter (Skt.); loaded (Pali); bha_ria (Pkt.); bari_
blacksmith, artisan, slave, servant (Ash.); bari_, ba_ri_ (Wg.);
bari_ (Kt.); ba_ri_ (Pr.); bha_ri_ porter (Ku.); bhariya_ (N.);
bha_ri ( A.B.); bha_ria_ (Or.); bharia_ (Mth.); bariya_ (Si.)(CDIAL
9464).

bibharte

The word bibharte has a prefix "bi" that is "desire to" As it can be
seen in other examples like: bibhaks.ayis.a_ 'desire to eat'
bibhan.is.u 'desire to speak'

The root [bhart] = bear, nourish, maintain or support; in addition,

[bhar] as root could be used for following verbs: gaining; booty;
battle, fight; burden, load, weight; quantity, multitude, bulk,
mass; excess; (stress), shout or song of praise!

The semantics of Vedic texts and the glosses in the vernaculars, the
lingua franca of Bharatam Janam, are surveyed in the following:

Appendix I – bhArata / bhAratI in Vedas
Appendix II – Concept of rASTra in Vedic texts
Appendix III Glosses
Appendix IV Excerpts from Nirukta
Appendix V - Morphological similarity of roots "bhR" and "vR"
These evidences attest to the meanings of bhArata and rASTra of
Vedic times as: 1. the land that supports the people and 2. of the
people organized to protect the nation. This lends significance to
the statement of Vis'vamitra Gathina in RV 3.53.12 of bhAratam
janam, which can be translated as 'nation of the people of bhArata'.
Notes:

Harvard Kyoto notation is used to transcribe the Sanskrit text into
Roman.

The context is interpretation of word forms and derivation of word
meanings. This is the vedic linguistics (limited to Veda; not to be
extended like modern linguistics without care!) Nirukta is a
vedanga; and we have lost much of the text that was in the
scope of Nirukta compiler. Yaska is NOT dealing with languages
beyond Vedic usage; for worldly usage is NOT veda; and Veda in
Nirukta is a 'zruti darzana, NOT a historic poetry.

Abbreviations:

AV – Atharvaveda
RV – Rgveda
TSYV – Taittiriya SamhitA of Yajurveda

References:
Nirukta
Rgveda
Yajurveda
Atharva Veda

Translations by
Griffith (RV)
Arthur Berriedale Keith (TSYV)
Bloomfield (AV)

http://tiger.bun.kyoto-u.ac.jp/mtokunag/skt_texts/nir.txt

Appendix I – bhArata / bhAratI in Vedas

Bharati is referred in following verses of Rg Veda:

Most youthful Agni, hither bring their Spouses, Hotra, Bharati,
Varutri, Dhisana, for aid. 1.22.10

Let Hotri pure, set amang Gods, amid the Maruts Bharati; Ila,
Sarasvati, Mahi, rest on the grass, adorable. 1.142.9

You I address, Sarasvati, and Bharati, and Ila, all: Urge ye us on
to glorious fame. 1.188.8

Thou, God, art Aditi to him who offers gifts: thou, Hotri, Bharati,
art strengthened by the song. Thou art the hundred-wintered Ila to
give strength, Lord of Wealth! Vrtra-slayer and Sarasvati. 2.1.11

Sarasvati who perfects our devotion, Ila divine, Bharati all
surpassing,-Three Goddesses, with power inherent, seated, protect
this holy Grass, our flawless refuge! 2.3.8
May Bharati with all her Sisters, Ila accordant with the Gods, with
mortalls Agni, Sarasvati with all her kindred Rivers, come to this
grass, Three Goddesses, and seat them. 3.4.8

अस्मे
तदिन्द्&#2352
;ावरुणा
वसु
ष्यादस्&#2350
;े
रयिर्मर&#2369
;तः
सर्ववीरः
।
अस्मान्&#2357
;रूत्रीः
शरणैरवन&#2381
;त्वस्मा&#2344
;होत्रा
भारती
दक्षिणा&#2349
;िः ॥ 3.62.3 ॥

O Indra-Varuna, ours be this treasure ours be wealth, Maruts, with
full store of heroes. May the Varutris with their shelter aid us,
and Bharati and Hotri with the Mornings. 3.62.3

May Bharati with all her Sisters, Ila accordant with the Gods, with
mortals Agni,
Sarasvati with all her kindred Rivers, come to this grass, Three
Goddesses, and seat them. 7.2.8 (Repetition of 3.4.8)

This, Pavamana's sacrifice, shall the three beauteous Goddesses,
Sarasvati and Bharati and Ila, Mighty One, attend. 9.5.8

Let Bharati come quickly to our worship, and Ila showing like a
human being. So let Sarasvati and both her fellows, deft Goddesses,
on this fair grass be seated. 10.110.8

The name bhArata also occur at couple of places in Rgveda; once as
celebrated "bhArata janam" to denote the descendents of bharata
i.e., bhArata.

Both BhAratas, DevasravAs, DevavAta, have strongly rubbed to life
effectual Agni. O Agni, look thou forth with ample riches: be, every
day, bearer of food to feed us. Here it is in clear context of
bhArata tribe. This verse comes just before the reference of placing
the holy fire at ManaSa, near draSadvati and sarasvatI.

Praises to Indra have I sung, sustainer of this earth and heaven.
This prayer of Visvamitra keeps secure the race of Bharatas.

taittirIya samhitA kRSNayajurveda

TS 1.3.14 contains rehash of RV 4 (book almost completely written by
vAmadeva gautama descendent of gotama ragugaNa the priest of king
nimi madva) from the hymns dedicated to the agni (like the second
verse in this is RV 4.3.1). This appears to be related to the
king "nimi madva"; who migrated from the coasts of the river
sarasvatI to sadnIrA carrying vaizvAnarah agni in his mouth.

This set of verses talks about the agni of bharata (zreSTham yaviSTa
bharatagne dyumantantamA bhar); and in this context the (YaH pAvakaH
pututamaH purUNi pRthUnaygniranuyAti bharvan) it appears that it is
certainly the ancient agnI that was put at manasA by king pRthu as
another verse in this part mentions "sa tejIyasA manasA tvot uta
zikSa svapatyasya zikSoH). Thus strengthening the story of king
nimi madhva; whose son mithi established the kingdom of mithilA.

This finding correspond to a find already mentioned by David Frawli
in The Rig Veda and History of India, 2000; though he has cross-
referred early part of RV IV with vAyu purANa; this also correspond
with text in yajurveda. David reported with reference to VP:

I.4.1.10. Now Mathava, the king of Videgha, carried Agni Vaishvanara
in his mouth. The rishi Gotama Rahugana was his family priest.
14. Mathava, the Videgha, was at that time on the Sarasvati. Agni
then went burning along the earth towards the east. Gotama Rahugana
and Videgha Mathava followed after him as he was burning. He burnt
over (dried up) all these rivers. Now the river called Sadanira that
flows from the northern mountain he did not burn over. That river
the Brahmins did not cross in former times, thinking, "it has not
been burnt by Agni Vaishvanara".

The story tells us that the Mathava of Videgha first dwelled on the
Sarasvati and then moved east along with the burning and drying up
of the rivers. The river areas were burned by fire to clear the land
for agriculture. An expansion occurred from the Sarasvati to the
more certain rivers of the east. This eastern region was very marshy
and so could only be cleared with great effort. Mathava of Videgha
is clearly the same figure as Nimi Mathava of the Puranas, said to
have founded the kingdom of Videha (VP IV.3.1-12), located in this
part of India.

According to the Shatapatha Brahmana, King [Nimi] Mathava of Videgha
used to live on the Sarasvati River, but was forced to move east due
to the river being "burned out" (dried up). He was led by his
priest, Gotama Rahugana, to the Sadanira River which flows from the
Himalyas and they settled in a region that was only recently settled
by Brahmins. Their homestead later became the boundary of the
Kosalas and Videhas.
(Source: In Search of the Cradle of Civilization, Feuerstein, Kak,
Frawley)

a Thou, O Agni, art Rudra, the Asura of the mighty sky,
Thou art the host of the Maruts, thou art lord of food;
Thou farest with ruddy winds, blessing the household;
Thou, as Pasan dost, protectest thy worshippers with thyself.
b Rudra, king of the sacrifice,
True offerer, priest of both worlds,
Agni before the dreadful thunder,'
Of golden colour, win ye for help.
c Agni hath set him down as priest, good sacrificer,
On the lap of his mother, in the fragrant place,
The youthful, the wise, pre-eminent among men [1], righteous,
Supporter of the folk in whose midst he is kindled.
d Good hath he made our sacrifice this day;
The hidden tongue of the sacrifice have we found
He hath come, fragrant, clothed in life;
He hath made our sacrifice this day to prosper.
e Agni hath cried like Dyaus thundering,
Licking the earth, devouring the plants;
Straightway on birth he shone aflame;
He blazeth with his light within the firmaments.
In thee, O many-faced sacrificer [2],
Morning and evening, the sacrificers place their treasures,
In whom, purifying, good things are placed, even as the heaven and
earth (support) all beings.
q To thee, best of Angirases,
All folk with fair dwellings severally,
O Agni, have turned to gain their wish.
h May we win by thy help, O Agni, our wish,
Wealth with fair offspring, O wealthy one:
May we win booty, seeking for booty;
May we win, O deathless, undying glory.
i O Agni, of the Bharatas, youngest,
Bear to us excellent, glorious wealth,
O bright one, wealth which many desire.
k White robed is he, thundering, standing in the firmament.
Youngest, with loud-sounding immortal ones,
Who, purifying, most manifold,
Agni, marcheth devouring many broad (forests).
l May he give thee life on every side,
Agni here, the desirable.
Let thy breath come back to thee;
I drive away the disease from thee.
m Giving life, O Agni, rejoicing in the oblation
Be thou faced with ghee, and with birthplace of ghee
Having drunk the ghee, the sweet, the delightful product of the cow,
As a father his son, do thou protect him.
n To thee, the eager one,
O knower of all, O active one,
Agni, I offer this fair praise.
o From the sky was Agni first born,
From us secondly he who knoweth all,
In the waters thirdly the manly;
The pious man singeth of him, the undying, as he kindleth him.
p Pure, O purifying one, to be lauded,
O Agni, mightily thou shinest,
To whom offering is made with ghee.
q Shining like gold, he hath become widely resplendent,
For glory shining with immortal life;
Agni became immortal in his strength [5],
What time prolific Dyaus begat him.
r What time his glory urged the lord to strength,
Then (did) Dyaus (let) the pure seed be sprinkled openly;
Agni begot the host, the blameless, the youthful,
The worshipping, and gave it impulse.
s He (flourishes) with keener mind, aided by thee.
O giver! give (us wealth) in good offspring;
O Agni, may we enjoy wealth richest in heroes;
(Wealth) that is excellent, uttering praises to thee.,'
t O Agni, bring us strong wealth,
By the force of thy glory,
That is above [6] all men
And openly prevaileth in contests for booty.
u O Agni, mighty one, bring to us
That wealth which prevaileth in contests;
For thou art true, wondrous,
The giver of booty of kine.
v To Agni let us make service with hymns,
Who feedeth on bull and cow,
The disposer, backed with Soma.
w For thou art, O son, a singer, seated at the feast;
Agni made at birth a path and food;
Do thou, O giver of strength, bestow strength upon us;
Be victorious like a king; thou rulest within without a foe.
x O Agni, thou purifiest life [7];
Do thou give food and strength to us;
Far away drive ill-fortune.
y O Agni, good worker, purify for us
Glory in good heroes;
Giving increase and wealth to me.
z O Agni the purifying, with thy light,
0 god, with thy pleasant tongue,
Bring hither the gods and sacrifice.
aa Do thou, O shining and purifying one,
O Agni, bring hither the gods
To our sacrifice and our oblation.
bb Agni, of purest vows,
Pure sage, pure poet,
Shineth in purity, when offering is made.
cc O Agni, thy pure,
Bright, flaming (rays) arise,
Thy lights, thy flames.

TS 2.5.9

'O Agni, thou art great', he says, for Agni is great. 'O Brahman',
he says, for he is a Brahman. 'O Bharata',' he says, for he bears
the sacrifice to the gods. 'Kindled by the gods', he says, for the
gods kindled him. 'Kindled by Manu', he says, for Manu kindled him
after the gods. 'Praised by the Rsis', he says, for the Rsis praised
him. 'Rejoiced in by sages', he says [1], for learned people are
sages. 'Celebrated by the poets', he says, for learned people are
the poets. 'Quickened by the holy power (Brahman)', he says, for he
is quickened by the holy power (Brahman). 'With ghee offering', he
says, for ghee is his dearest offering. 'Leader of the sacrifices',
he says, for he is the leader of the sacrifices. 'Charioteer of the
rites', he says, for he is the chariot of the gods. 'The Hotr
unsurpassed', he says, for no one surpasses him [2]. 'Surpassing,
bearing the oblation', he says, for he surpasses all. 'The mouth
dish, the ladle of the gods', he says, for he is the ladle of the
gods. 'The bowl from which the gods drink', he says, for he is the
bowl from which the gods drink. 'O Agni, like a felly the spokes,
thou dost surround the gods', he says, for he surrounds the gods. If
he were to say, 'Bring hither the gods to the pious sacrificer', he
would produce an enemy for him [3].2 'Bring hither the gods to the
sacrificer', he says; verily with that be makes the sacrificer to
grow great. 'O Agni, bring Agni hither, bring Soma hither', he says;
verily he summons the gods in order. 'Bring hither the gods, O Agni;
and sacrifice to them with a fair sacrifice, O Jatavedas', he says;
verily he quickens Agni, and quickened by him he bears the oblation
to the gods. 'Agni the Hotr' [4], he says; Agni is the Hotr of the
gods; him he chooses who is the Hotr of the gods. 'We are', he says;
verily he makes himself attain reality. 'Fair be to thee the deity,
O sacrificer', he says; verily he invokes this blessing (on him). If
he were to say 'Who hast chosen Agni as Hotr', he would surround the
sacrificer with Agni on both sides, and he would be liable to
perish. The ladle has the sacrificer for its deity, the Upabhrt the
enemy as its deity [5]. If he were to say two as it were, he would
produce an enemy for him. 'Take, Adhvaryu, the spoon (sruc) with
ghee', he says; verily by it he causes the sacrificer to wax
great. 'Pious', he says, for he aids the gods, 'With all boons', he
says, for he aids all. 'Let us praise the gods worthy of praise; let
us honour those worthy of honour; let us sacrifice to those worthy
of sacrifice', he says. Those worthy of praise are men; those worthy
of honour are the Pitrs; those worthy of sacrifice are the gods;
verily he sacrifices to the deities according to their portions.

Part of TS 4.1.8

In this the triplet of the Vedic Goddesses iDA (Rgvedic iLA),
sarasvatI and bhAratI are worshipped. This is an example of loss of
retroflex "L" (ळ) that was very much part of the Rgvedic culture.

May the three goddesses sit on this strew, Ida, Sarasvati [2],
Bharati, the great, being sung.

TS 5.1.11 (part of)

May Bharati with the Adityas love our sacrifice;
Sarasvati with the Rudras hath holpen us,
And Ida invoked with the Vasus in unison;
Our sacrifice, O goddesses, place ye with the immortals

In Shukla YajurVeda (Vajaseniya)

VS 20.43

VS 20.63

VS 21.19

VS 20.37

VS 27.19

VS 28.8

VS 30.8

VS 30.33

Appendix II – Concept of rASTra in Vedic texts

In Rgveda the concept of nation is beautifully described by
trasadasyu paurukutsA in the RcA 4.42.

Taittiriya SamhitA

There is a mention of rASTra and rASTrabhRta (the supporters of the
nation or kingdom) in TS 3.4.6. This prose also propounds the
kinship (brotherhood – bhrAtRvya) aspect of the supporting
relationship with the devotees of rASTra.

(What the gods did at the sacrifice, the Asuras did. The gods saw
these overpowering (Homas), they performed them; the rite of the
gods succeeded, that of the Asuras did not succeed. If he is
desirous of prospering in a rite, then should he offer them, and in
that rite he prospers. In that the All-gods brought together (the
materials), the Abhyatanas are connected with the All-gods; in that
Prajapati bestowed the victories (Jayas), therefore the Jayas are
connected with Prajapati; in that they won the kingdom by the
Rastrabhrts, that is why the Rastrabhrts (supporters of the kingdom)
have their name. The gods overpowered the Asuras with the
Abhyatanas, conquered them with the Jayas, and won the kingdom with
the Rastrabhrts; in that the gods overpowered (abhyátanvata) the
Asuras with the Abhyatanas, that is why the Abhyatanas have their
name; in that they conquered (ájayan) them with the Jayas, that is
why the Jayas have their name; in that they won the kingdom with the
Rastrabhrts, that is why the Rastrabhrts have their name. Then the
gods prospered, the Asuras were defeated. He who has foes should
offer these (offerings); verily by the Abhyatanas he overpowers his
foes, by the Jayas he conquers them, by the Rastrabhrts he wins the
kingdom; he prospers himself, his foe is defeated.)

The TS 3.4.8 talks about some components of rASTra and also mentions
about sangrAm for the wellbeing of the rASTra. In this prose there
is also a reference to plAkSa; it is noteworthy that the origin of
Vedic river sarasvatI is surrounded by the plAkSa trees and is known
as plAkSaprasarvana. The six Vedic seasons (though not by name are
also mentioned.

They should be offered for one who desires the kingdom; the
Rastrabhrts are the kingdom; verily with the kingdom he wins the
king dom for him; he becomes the kingdom. They should be offered for
oneself; the Rastrabhrts are the kingdom, the people are the
kingdom, cattle are the kingdom, in that he becomes the highest he
is the kingdom; verily with the kingdom he wins the kingdom, he
becomes the richest of his equals. They should be offered for one
who desires a village; the Rastrabhrts are the kingdom, his fellows
are the kingdom; verily with the kingdom he wins for him his fellows
and the kingdom; he becomes possessed of a village [1]. He offers on
the dicing-place; verily on the dicing-place he wins his fellows for
him, and being won they wait upon him. They should be offered on the
mouth of the chariot for him who desires force; the Rastrabhrts are
force, the chariot is force; verily by force he wins force for him;
he becomes possessed of force. They should be offered for him who is
expelled from his kingdom; to all his chariots he should say, 'Be
yoked'; verily he yokes the kingdom for him [2]. The oblations of
him whose realm is not in order are disordered; he should take off
the right wheel of his chariot and offer in the box; so he puts in
order his oblation, and the kingdom comes into order in accord with
their coming into order. They should be offered when battle is
joined; the Rastrabhrts are the kingdom, and for the kingdom do they
strive who go to battle together; he for whom first they offer
prospers, and wins this battle. The kindling-wood is from the
Madhuka tree [3]; the coals shrinking back make the host of his foe
to shrink back. They should be offered for one who is mad; for it is
the Gandharva and the Apsarases who madden him who is mad; the
Rastrabhrts are the Gandharva and the Apsarases. 'To him hail! To
them hail!' (with these words) he offers, and thereby he appeases
them. Of Nyagrodha, Udumbara, Açvattha, or Plaksa (wood) is the
kindling-wood; these are the homes of the Gandharva and the
Apsarases; verily he appeases them in their own abode [4]. They
should be offered in inverse order by one who is practising
witchcraft; so he fastens on his breaths from in front, and then at
pleasure lays him low. He offers in a natural cleft or hollow; that
of this (earth) is seized by misfortune; verily on (a place) seized
by misfortune he makes misfortune seize upon him. With what is harsh
in speech he utters the Vasat call; verily with the harshness of
speech he cuts him down; swiftly he is ruined. If he desire of a
man, 'Let me take his eating of food' [5], he should fall at length
in his hall and (with the words), 'O lord of the world', gather
blades of grass; the lord of the world is Prajapati; verily by
Prajapati he takes his eating of food. 'Here do I take the eating of
food of N. N., descendant of N. N.', he says; verily he takes his
eating of food. With six (verses) he takes, the seasons are six;
verily the seasons having taken by Prajapati his eating of food
bestow it on him [6]. If the head of a family is expelled, they
should be offered for him, placing him on a mound and cooking a
Brahman's mess of four Çaravas in size; the Rastrabhrts are pre-
eminence, the mound is pre-eminence; verily by pre-eminence he makes
him pre-eminent among his equals. (The offering) is of four Çaravas
in size; verily he finds support in the quarters; it is made in
milk; verily he bestows brilliance upon him; he takes it out, to
make it cooked; it is full of butter, for purity; four descended
from Rsis partake of it; verily he offers in the light of the
quarters.

TS 3.5.7

The Vasat call cleft the head of the Gayatri; its sap fell away, it
entered the earth, it became the Khadira; he, whose dipping-spoon is
make of Khadira wood, cuts off with the sap of the metres; his
oblations are full of sap. Soma was in the third sky from hence; the
Gayatri fetched it, a leaf of it was cut off, that became the Parna,
that is why the Parna is so called. He whose ladle is made of Parna
wood [1] has his oblations acceptable; the gods rejoice in his
oblation. The gods discussed regarding holy power; the Parna
overheard it; he whose ladle is made of Parna wood is styled famous;
he hears no evil bruit. The Parna is holy power, the Maruts are the
people, the people are food, the Açvattha is connected with the
Maruts; he whose ladle is made of Parna wood, and his spoon
(upabhrt) is of Açvattha, by holy power wins food, and the holy
class [2] puts over the people. The Parna is the royalty, the
Açvattha is the people; in that the ladle is made of Parna wood and
the spoon of Açvattha, verily he puts the royalty over the people.
Prajapati sacrificed; where the oblation found support, thence
sprung the Vikankata; there he created offspring; the oblation of
him whose Dhruva, is made of Vikankata, wood finds rest; verily he
is propagated. That is the form of the offering-spoons; on him whose
spoons are so formed all forms of cattle attend, nothing unshapely
is born in him.

TS 5.4.9

Agni departed from the gods, desiring a portion; the gods said to
him, 'come back to us, carry the oblation for us.' He said, 'Let me
choose a born; let them offer to me the Vajaprasaviya'; therefore to
Agni they offer the Vajaprasaviya. In that he offers the
Vajaprasaviya, he unites Agni with his own portion; verily also this
is his consecration. He offers with fourteen (verses); there are
seven domesticated, seven wild [ 1] animals; (verily it serves) to
win both sets. He offers of every kind of food, to win every kind of
food. He offers with an offering-spoon of Udumbara wood; the
Udumbara is strength, food is strength; verily by strength he wins
for him strength and food. Agni is the consecrated of gods, the
piler of the fire of men; therefore when it rains a piler of the
fire should not run, for he has thus obtained food; rain is as it
were food; if he were to run he would be running from food. He
should go up to it; verily be goes up -to food [2]. 'Night and
dawn', (with these words) he offers with the milk of a black cow
with a white calf; verily by the day he bestows night upon him, by
night day; verily day and night being bestowed upon him milk his
desire and the eating of food. He offers the supporters of the
kingly power; verily he wins the kingdom. He offers with six
(verses); the seasons are six; verily he finds support in the
seasons. 'O lord of the world', (with these words) he offers five
libations at the chariot mouth; the chariot is a thunderbolt; verily
with the thunderbolt he conquers the quarters [3]. In yonder world
the wind blows over the piler of the fire; he offers the names of
the winds; verily over him in yonder world the wind blows; three he
offers, these worlds are three; verily from these worlds he wins the
wind. 'Thou art the ocean, full of mist', he says; that is the form
of the wind; verily by the form he wins the wind. He offers with his
clasped hands, for not other wise can the oblation of these be
accomplished.

TS 5.7.4

a 'To thought I offer with mind, with ghee', he says; the oblation
to Viçvakarman is called the undeceivable; the foe cannot deceive
him who has piled; verily also he wins the gods.
b 'O Agni, to-day', (with these words) he offers with a Pankti
verse, and by the Pankti and the libation he grasps the beginning of
the sacrifice.
C 'Seven are thy kindling-sticks, O Agni; seven thy tongues', he
says; verily he wins the Hotr's offices. Agni went away from the
gods, desiring a portion [1]; to him they assigned this as a
portion; that is the Agnihotra, of Agni; then is he born indeed when
he is completely piled. Verily to him on birth he gives food; he
delighted delights him, he becomes richer.
d The theologians say, 'Since it is as the Garhapatya that (the
fire) is piled, then where is its Ahavaniya?' 'Yonder sun', he
should reply, for in it they offer to all the gods [2]. He who
knowing thus piles the fire straightway makes pleased the gods.
e O Agni, the glorious, lead him to glory;
Bring hither the fame that is Indra's;
May he be head, overlord, resplendent,
Most famed of his equals.
With look auspicious first they underwent
Fervour and consecration, the seers who found the heavenly light;
Thence was born the kingly power, might and force;
May the gods in unison accord that to us.
Disposer, ordainer, and highest [3] onlooker,
Prajapati, supreme lord, the ruler;
The Stomas, the metres, the Nivids, mine they call;
To him may we secure the kingdom.
Turn towards me, come to me;
May he be your ruler, your overlord;
On his discernment do ye depend;
Upon him henceforth do ye all serve.

He puts down these supporters of the realm; this is the realm
supporting piling of the fire; verily with it he bestows on him the
kingly power, he becomes the kingly power, the kingly power does not
fall away from him.

TS 1.8.11

a Ye are active, thou art the lord of the waters, thou art the male
wave, thou art the male host, ye are the pen-dwellers, ye are the
strength of the Maruts, ye have the radiance of the sun, ye have the
brightness of the sun, ye are delightful, ye are obedient, ye are
powerful, ye are all supporters, ye are supporters of men, ye have
the brilliance of Agni, ye are the sap of the waters, of the plants.
b They have taken the waters, divine, Rich in sweetness, full of
strength, caring for the royal consecration; Whereby they anointed
Mitra and Varuna, Whereby they led Indra beyond his foes.
c Ye are givers of the kingdom; give ye the kingdom, hail! Ye are
givers of the kingdom; give N. N. the kingdom.

In Shukla Yajurveda

VS 9.23
VS 10.2-4
This verse talks about many concepts which through light on the
nation of the supporters of people (janabhRta) and supporter of
world (vishvabhRta) and about the concept of self rule (svarAja).

VS 20.8

VS 20.10

VS 22.22

Appendix III Glosses

The context of the quote '*Balam Bharam Bhavathi Bibhartheh"
(Nirukta)' presents the list of synonyms for the word 'bala' =
power, energy.

The text reads is taken from: (http://tiger.bun.kyoto-
u.ac.jp/mtokunag/skt_texts/nir.txt)

One cluster of meanings relates to bhar 'to fill' [exemplified by the
creation of bhart ' an alloy'] and another cluster of meanings
relates to bhara 'battle'.
Niruktam 4.24 interprets bhara as 'battle'; bhart = a mixed metal of
copper and lead; bhart-i_ya_ = a brazier, worker in metal; bharatiyo
= caster of metal (G.)

There is semantic expansion in lexemes such as:

barati-da_ra a merchant who has bandy-loads conveyed from one place
to
another (Ka.)

While the context for the explanation bibharte, is relatable to anna,
bala, dhana, it is also related to sam.gra_ma 'battle'.

It will be seen from the following lexemes that two sets of
semantics are relatable to bhara 'battle': 1. hired soldier (MBh.);
2. bhar. 'hero' (B.)

dan.d.a-bhr.t a potter (Skt.lex.) bhr.tya to be nourished or
maintained: a
servant; the minister of a king; bhr.tye maintenance, support,
sustenance, food; hire, wages (Ka.)( Ka.lex.) bhr.ta hireling,
mercenary (Ya_jn~.); bhat.a hired soldier, servant
(MBh.)(CDIAL 9588). bhr.ta carried, brought (MBh.); hired, paid
(Mn.); hireling, mercenary (Ya_j.com.); bhr.taka hired servant
(Mn.); bhad.a soldier (Pkt.); bhad.aa member of a non-Aryan tribe
(Pkt.); bhat.ahired soldier, servant (MBh.); hireling, servant,
soldier (Pali); hired servant (As'.); bhar. hero, brave man; *adj*.
mighty (Ku.); soldier, servant, *nom. prop* (B.); warrior, hero,
opulent person (G.); *adj*. strong, opulent (G.);
bhar.ilhero, servant (B.); bel.e_ soldier (Si.)(CDIAL 9588). bhr.ti
support, food (RV.S'Br.); wages, hire (Mn.); bhati wages (Pali);
bhatika_ fee (Pali); s'arira-hud.iyami in the maintenance of the
body (NiDoc.); bhai-, bhii-, bhui- wages (Pkt.); bhar.il servant (B.)
(CDIAL 9591). bat.a, ban.t.a (Tadbhava of bhat.a) a brave warrior
(Ka.); ban.d.a_ya
quarrelling, revolt (Ka.); bhan.d.a_i_ (M.)(Ka.lex.) bha_ran.
support, maintenance, means of support (Ku.); a weight, pressure (G.)
(CDIAL 9460).

bharta_ fills ( Konkan.i); *caus*. bhara_unu to cram into (N.);
bhara_iba to
fill (A.); bhara_vvu~ to fasten (G.); bharavin.e~ to feed (M.)(CDIAL
9397). bhartr. *
acc*. bharta_ram husband (Skt.);

bearer (RV.); bhat.t.a_ra, bhat.t.a_raka noble lord (Skt.); bhat.t.a
term of
address from lowborn to superior, lord (Skt.); bhatta_, bhatta_ram
*acc. sg*. husband (Pali); bhat.ara, bhat.araga master (NiDoc.);
bhat.ariyae *gen. sg*. mistress (NiDoc.); bhattu-, bhatti-, bhat.t.u-
, bhat.t.i- husband, master (Pkt.); bhat.t.in.i_ mistress, non-
anointed queen; bhat.t.a_raya worshipful one, (in drama) king;
bat.a a Brahman (K.); bito_r, *pl*. bita_ra husband (D..); bhata_ru
(S.); bhata_r ( Ku.A.); bhata_ra (OB.); bha_tar (B.); bhata_r (Bi.);
bhatara_ (Aw.); bhata_r husband, master (H.)(CDIAL 9402).

barati-da_ra a merchant who has bandy-loads conveyed from one place
to another; barati (Tadbhava of bharti)(Ka.)( Ka.lex.) bhara
carrying, carrying away, booty (RV.); weight, mass (skt.); load,
fullness (Pkt.); loaded cart (OG.); bar, *pl*. bari load (Sh.);
bharu prop; bhari load (S.); bhari_ heavy load (L.); porter's load,
sheaf of straw (P.);

bhar fullness, surety (Ku.); faith, trust, support (N.); weight,
reliance, support (A.); dependence (B.); load, fulness (Mth.); load
(H.); cartload (of grass or fuel), fill (G.); load (M.); bharilo
abundant (N.); bharo tax, rent (N.); bhara_ load (A.B.Or.H .); a
corn measure (M.); support (B.); bhari a small weight = 1 tola_
(B.); bara load (Si.)(CDIAL 9393). bha_ra burden, weight (RV.); load
(Pali); bha_raka weight (Mn.); -bha_raka load (Pali); bhara, bara
(NiDoc.); bha_ra, bha_raya load, weight (Pkt.); pharo heavy; bar
trouble, vexation (Gypsy); ba_r burden, load (Ash.); ba_r
(Kt.Shum.Dm.Pas'.); ba_ load, bundle (Wg.); pa_r, pye_r heavy
(Wot..); pha_r load (Kal.); bha_r load (Kal.L.P.); id.
(WPah.N.); id. (B.Mth.H.G.M.); load carried on pole over shoulder,
weight, responsibility (A.); bar (with rising tone) load, burden,
present of food on conclusion of marriage from bride's house and the
return present (Kho.); bar load, bundle of wood (Sh.); ba_r id.
(Sh.); load (K.); bha_ru burden (Phal.); ba_ra heavy (K.); *Heavy;
debt*: bha_ro_ load (WPah.); bha_ra_ heavy (L.P.); load (WPah.);
debt (N.B.); load (H.); bha_ri bundle (N.); bha_ro load, debt (Ku.);
load, beam (G.); bha_ri_ bundle of sticks (G.M.); bara, ba..ra load,
weight; baruva weight on a fishing line (Si.); baru burden, load (
Md.); bha_ra load (OAw.)(CDIAL 9459). bha_ratara heavy (Skt.);
forming a heavier load (Pali); bharera_ heavy, fat, elderly (P.)
(CDIAL 9461). bha_rika forming a load, heavy (Sus'r.); bha_ri
ponderous (of tone)(Skt.); bha_ri_ heavy ( P.Ku.Aw.H.G.M.); bha_ri
(N.A.B.Or.Bi.); ba..ra (Si.); biru impossible (Md.); bura difficult
(Md.); bha_rilla heavy (Pkt.); bharilo well-filled, stout and strong
(N.)(CDIAL 9465). ba_ravan.e, bha_ran.e weightiness; weight,
importance, dignity (Ka.); bha_rama_na gravity or weight (M.)
(Ka.lex.) bha_ran.e a load, a burden; a heavy burden, great weight;
muchness, excessiveness; greatness, gravity,
dignity (Ka.lex.)

bharan.a bearing (in womb)(RV.); bearing, supporting (Pali.Pkt.);
filling (Pkt.); bharan. support, means of support (Ku.); bharnu
fulfilment, enlistment (N.); bharan.a_ fullness (Or.); bharan act of
filling (A.B.); bharan.i act of filling, woof-thread (Or.); bharna_
stuffing of a quilt (Bi.); bharan. a filling, stuffing, application
of sulphate of zinc to eyelashes; bharn.i_ filling materials (G.);
bharn.i_ filling materials (M.)(CDIAL 9395).

bhar an oven; bharan to spread or bring out from a kiln (P.lex.)

vallamai power, prowess (Tirukkalam. 72); valam < bala army;
strength, power (va_l.in- va_r..nar ta_l.valam va_r..tta : Pur-ana_.
24); victory, triumph (valantariya ve_ntiya : Pu.Ve. 9,35); command,
authority (nin-valattin-ate_ : Paripa_. 5,21); vali strength, power
(Kur-al., 273); strong, powerful man (Me_ruman. 1097); valimai
strength, power; skill, cleverness; valimun-pu great strength
(Kalit. 4,1); valiyan- strong, powerful man (Paripa_. 6,39);
valumai strength; force, violence (Tol. Er..ut. 154, Il.ampu_); van-
pu, van-mai strength (Kur-al., 153); skill, ability; force,
violence; van-mam force (Ta.); vallu to be able; vallunar capable
people; vallavan-, valla_n- strong man, capable man; valavai
ability, powerful person; vallavan-, valavan- capable man (Ta.);
valiya strong, big (Ta.); valivu strength; valu id., skill, ability;
var-pu strength, hardness (Ta.)(Ta.lex.) balaugha (bala o_gha) a
multitude of troops or forces, a numerous force (Ka.lex.) bala
power, strength (RV.); strong (Skt.); strength (Pali.Pkt.NiDoc.);
bau, gen. ba_las army (Kal.); bol id. (Kho.); bal. army (G.); balaya
army, strength (Si.)(CDIAL 9161). bal strength (K.); id., ability
(L.); balu id. (S.); bal id. (P.Ku.N.A.B.Mth.H.); bal.a (Or.); bara
(OAw.); bal. (G.M.Konkan.i); bali suddenly without cause (K.); bare
forcibly (OH.); baliim. (OG.); bal.e~ (G.M.); belen (OSi.); balaka
strong (Pali); bolu, f. buju recovered in health (K.); balaya ox
(Pkt.) (CDIAL 9161). balera_ much, many, long (of time)(P.);
balakara strengthening (R.) (CDIAL 9162).
http://www.hindunet.org/saraswati/Indian%20Lexicon/chief.htm

Appendix IV Excerpts from Nirukta

1. Reference from Nirukta

dhana.naamaany.uttaraany.astaavimzatir.eva/(3,9)[273]
dhanam.kasmaat,.hinoti.iti.satah/(3,9)[273]

2. The context is interpretation of word forms and derivation of
word meanings.

2,1.atha.nirvacanam
2,1.tad.yeSu.padeSu.svara.samskaarau.samarthau.praadezikena.vikaareNa
(guNena.Bh).anvitau.syaataam.tathaa.taani.nirbruuyaad

2,1.atha.ananvite.arthe.apraadezike.vikaare.artha.nityah.pariikSeta.k
enacid.vRtt\
i.saamaanyena
2,1.avidyamaane.saamaanye.apy.akSara.varNa.saamaanyaan.nirbruuyaan.na
tv.eva.na.\ nirbruuyaat

2,1.atha.apy.aadi.viparyayo.bhavati.jyotir.ghano.bindur.vaaTya.iti
2,1.atha.apy.aadi.anta.viparyayo.bhavati.stokaa.rajjuh.sikataas.tarku
iti
2,1.atha.apy.anta.vyaapattir.bhavati
3. The basis for the statement at 2 is the opening remarks in
Nighatu reading as below:
1,1.samaamnaayah.samaamnaatah.sa.vyaakhyaatavyah
1,1.tam.imam.samaamnaayam.nighaNTava.ity.aacakSate
1,1.nighaNTavah.kasmaan.nigamaa.ime.bhavanti
1,1.chandobhyah.samaahRtya.samaahRtya.(samaahatya.R).samaamnaataah
1,1.te.nigantava.eva.santo.nigamanaan.nighaNTava.ucyanta.ity.aupamany
avah
1,1.api.vaa.hananaad.eva.syuh.samaahataa.bhavanti
1,1.yad.vaa.samaahRtaa.bhavanti
1,1.tad.yaany.
[etaani.Bh].catvaari.pada.jaataani.naama.aakhyaate.ca.upasarga.nip\
aataaz.ca.taani.imaani.bhavanti
1,1.tatra.etan.naama.aakhyaatayor.lakSaNam.pradizanti
1,1.bhaava.pradhaanam.aakhyaatam.sattva.pradhaanaani.naamaani
1,1.tad.yatra.ubhe.bhaava.pradhaane.bhavatah
1,1.puurva.aparii.bhuutam.bhaavam.aakhyaatena.aacaSTe.vrajati.pacati.
iti=
1,1.upakrama.prabhRty.apavarga.paryantam.muurtam.sattva.bhuutam.sattv
a.naamabhir\
vrajyaa.paktir.iti
1,1.ada.iti.sattvaanaam.upadezo.gaur.azvah.puruSo.hastii.iti
1,1.bhavati.iti.bhaavasya.aaste.zete.vrajati.tiSThati.iti
1,1.indriya.nityam.vacanam.audumbaraayaNah

4. The final form `bibhruteh' used in the text can be explained
according to Paninian grammar rules as follows. The root (Dhatu)
is 'Bhru of the third gana juhotyadi. The textual reading is `du
bhrunj dhaarana – poshanayoh'. The root meaning is support,
nourishment'. The grammar processes are covered in relation to the
Paninian rule (7-4-76) . This is a ubayapadi dhatu.

5. The affix (pratyaya) – `san' gets added according to rule (3-
1-7 ; SK 2608). There is duplication of the root, leading to the
component `bibhru'. This is further processed as a secondary verb.
The present tense format would be `bibhruti /bibhurte' depending on
the technicality.

6. In order to refer to this secondary verbal form, in a
Sanskrit sentence, the grammarians use a technique of one more
technical word transformations. The adding of the affix
called `kvip' is resorted to. The governing rule is a
vartiaka `sarva-praatipadikebhyah kvip vaa vaktavyah' (vartika 1722
under SK Rule 2665). Though the input form `bibhruti ' does not
change, the transformation makes the technical verb become a
technical noun with an `I' ending. The enhancement in the meaning
due to this processing is `acts / behaves like that'. That is called
the `aachaaratha kvip'. This is rule which comes as an extended
discussion under the rule (3-1-10 ; SK 2664).

7. Now the multiply processed verb `bhru' becoming the
technical noun `bibhruti' with a `I' ending and default masculine
gender is ready for use in a Sanskrit sentence. The sixth case
singular formation is `bibhruteh' .

8. It needs to be understood that Yazka as a linguist,
semantologist and is well learned in Vedic traditions and Vedanga
Vyakarana. The text of Nirukta needs to be understood clearly with
these conventions operational in the background.

9. These grammatical shifts of the letter units are governed by
a set of complex conditionalities, which are well enumerated for
their options under the vartika 3406 reading: `yatheshtam naama-
dhaatushu'. This is nothing to with the slackness of pronunciation,
speakers inability, linguistic deterioration / degradation
postulated by the modern linguists. Sanskrit grammar rule base is
not a chaos. The options of `chandasi bahulam' is not an escape
route for Panini. The rule points to the play of different factor
of `level of consciousness' influencing the word formation. As there
is no known debate in modern linguistics on the topic of linking
speech and states of consciousness, which is vital to understand
how `chandas' differs from `bhaashaa', the modern language schools
find excuses to cover up their tracks in understanding of Paninian
grammar.

10. In the past, Bauddha and Jaina grammarians just sidelined all
Vedic word related discussions in the Paninian Sanskrit grammar.
They picked up Sanskrit grammar rules for the documentation of
perfection it facilitates in the communication of ideas. The shift
of Jaina and Bauddha to Sanskrit language based documentation from
Prarkrit was a result of this realization as well as movement of
some Brahmin scholars to embrace the philosophies of Bauddha and
Jaina.

11. Along with this, the Vedic sciences tradition, called the
Upaveda was greatly benefited by the Sanskrit based documentation.
Metallurgy was a part of the Dhanurveda (weapons of war), Vastu
(building sciences), Ayurveda (preparation of metallic oxides for
health rejuvenation). Jaina and Baudha excelled in these disciplines
and paved their path to reach the masses in society. For this
purpose, Paninian grammar sans the Vedic section was good enough.
This is one of the possible explanations for the redefinition of
Paninian grammar, historically by the Jaina and Bauddha.

12. Postulating religious and philosophical differences of Vedic
traditions, Jaina and Bauddha as an explanation of inaccurate
understanding of the Paninian grammar rule base and the conventions
of grammar technicalities of the Sanskrit language would be
dangerous in the interpretation of the source traditions, history
of religions, languages and India and Hindu dharma.

13. The explanation of the same word form in the non-Sanskrit
languages and usage needs to be properly grounded with the context
of usage and language specific grammar.

Appendix V - morphological similarity of roots "bhR" and "vR"

There is a parallel morphological uses of words derived from two
roots: bhR and vR, from the days of Rgveda as may be seen from the
following examples. rASTrabhRtya = maintenance of government or
authority (AV); vrAtya = rAjanya, wandering troops. The lexicon
explains rASTrabhRt as `bearing sway' and prob. as `a tributary
prince' in AV and also as name of dice (AV) and a son of Bharata
(BhP).

Thus, both vrAtya and bhRtya find usages in particular reference to
troops, governance, the regime or rASTra.

Set 1

bhrAtR = du. brother and sister (pAN 1-2,68); a term of friendly
address, used to designate a near relative or intimate friend, a
brother (RV)

root bhR = bhRtya = to bear, carry, convey, hold (RV. DhAtup 22.1);
morphs: bharati, bibharti (RV 4.50.7); bharti (RV 1.173.6)

Set 2

vrAtya = born of rAjanya, identified with the supreme divinity eka
vrAtya rudra (AV 10.8.1.9.1); used in addressing a guest (AV);
vrAtyA = f. a female vrAtya (Mn. 8.373); belonging to a vrata called
mahAvrata (PancavBr.) mahAvrAta = accompanied by a great host of
Maruts, said of Indra (RV)

vrata from root vR. `will, command, law, ordinance, rule' (RV);
obedience, service (RV.AV. AzvGr.) ; domain, realm (RV)
vrAta = multitude, flock, troop, assemblage, swarm, host; vrAtam =
companies of troops; pancavrATAh = five groups of people,
association, guild (RV)

vRtya = to be surrounded, or encompassed (pAN. 3-1.109); to be
abided or stayed or remained (pAN. 3-1.110).

It would appear that mahAvrata was somehow associated with the
multitude or flock of Indra in a war setting. Just as -bhRtya gets
suffixed to rAStra related to authority or governance.

From these semantic clusters, it will be reasonable to relate
bhArata to the assemblage or brotherhood of people in governance and
mahAvrata to commanding, enforcing law, authority, rule.

These semantics may explain the later evolution of the epic from
Jaya, Bharata to MahAbhAratam as the itihAsa of the people of
bhAratam janam mentioned in the Rgveda. (See TS 3.4.6 in Appendix II
referring to Jayas bestowed by Prajapati).

It would be interesting to note that the modern speakers of Bengali
language, where the syllable `v' / `w' is missing,
pronounce `v' / `w' in non-native words as `bh'.

Dharmo rakshati rakshitah

End of forwarded message from S. Kalyanaraman

Jai Maharaj, Jyotishi
Om Shanti

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

==============================================================================
TOPIC: DEAD - CHRISTIAN PRIEST WHO HAD SEX WITH MURDER VICTIM *** Jai Maharaj
posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/42a889b15bc23c0c?hl=en
==============================================================================

== 1 of 1 ==
Date: Tues, Jan 5 2010 8:27 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)

Killer's priest dies in shame

By Annabelle Love
The Scottish Sun
Tuesday, January 5, 2010

Disgraced priest Father Gerry Nugent has died less than three years
after he was publicly shamed in the Angelika Kluk murder trial.

The body of the troubled 66-year-old clergyman was found at his home
yesterday following a suspected heart attack.

Alcoholic Fr Nugent was forced to retire after claiming during a
murder trial that he had sex with Angelika, before she was slain by
monster Peter Tobin and dumped under his church.

Last night Catholic leaders told of their shock at the priest's death
as they admitted he had been "forever" tainted by his sleazy past.

Fr Nugent was a key witness at the trial of his church handyman
Tobin, who killed Polish student Angelika, 23, and hid her body in St
Patrick's, in Anderston, Glasgow, in 2006. The Dublin-born cleric
told the High Court in Edinburgh of his "disgust" and "shame" as he
claimed to have had a sexual relationship with her.

He was eventually given 100 hours' community service for contempt of
court over his failure to give straight answers at the hearing.

We later told how the clergyman was a client of prostitute Emma
Caldwell, before her murder.

Emma - found dead in May 2005, a month after she went missing - told
pals he paid her £100 to walk about in her underwear during visits to
the priest's home.

Following Tobin's trial, the Catholic Church issued an apology over
his behaviour. And in a statement last night, Mario Conti, Archbishop
of Glasgow, said: "I am shocked and saddened to hear of the death of
Fr Nugent.

"Though his ministry will be forever linked to the terrible events
surrounding the death of Angelika Kluk and his own shortcomings which
were laid bare, it would be impossible to ignore the enormous
compassion and pastoral care which marked his priesthood."

"He was a kind and welcoming pastor for four decades in Glasgow and
his loss will be mourned by many."

Fr Nugent's body was discovered at about 10.45am, by a housekeeper
collecting washing at his home.

A post mortem will be carried out but his death is not being treated
as suspicious. No date has been set for the funeral.

Strathclyde Police said: "We can confirm the death of a 66-year-old
man at an address in Govan, Glasgow, yesterday. A report will be sent
to the Procurator Fiscal."

More at:
http://www.thesun.co.uk/scotsol/homepage/news/2796186/Killer-Tobins-priest-Gerry-Nugent-dies-in-shame.html

Jai Maharaj, Jyotishi
Om Shanti

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

==============================================================================

You received this message because you are subscribed to the Google Groups "rec.arts.movies.local.indian"
group.

To post to this group, visit http://groups.google.com/group/rec.arts.movies.local.indian?hl=en

To unsubscribe from this group, send email to rec.arts.movies.local.indian+unsubscribe@googlegroups.com

To change the way you get mail from this group, visit:
http://groups.google.com/group/rec.arts.movies.local.indian/subscribe?hl=en

To report abuse, send email explaining the problem to abuse@googlegroups.com

==============================================================================
Google Groups: http://groups.google.com/?hl=en

bollywood-holywood

Tuesday, January 5, 2010

rec.arts.movies.local.indian - 25 new messages in 15 topics - digest

No comments:

Blog Archive