Sanskrit

par Sylvain Brocquet.
—
Ce manuel original, dont c’est ici la seconde édition, revue et augmentée, s’adresse à tous ceux qui souhaitent apprendre, seuls ou avec l’aide d’un professeur, le sanskrit classique afin de lire les textes. Rédigé de façon simple, il invite le lecteur à un apprentissage rigoureux et méthodique de la grammaire.

Dans cette nouvelle édition, de nombreuses explications supplémentaires ont été ajoutées, certains paragraphes ont été refondus, certains exercices remplacés par d’autres, mieux ciblés. On notera aussi l’adjonction d’un appendice métrique, dont le besoin s’est mainte fois fait entendre.

C’est à la fois une grammaire et une méthode d’apprentissage : les éléments de la langue sont exposés de façon exhaustive et systématique (seuls quelques faits mineurs sont laissés de côté), de façon telle que le lecteur puisse non seulement les y apprendre, mais encore s’y reporter comme à un ouvrage de référence.

La phonétique, la morphologie et la syntaxe sont regroupées de manière à mettre entre les mains de l’utilisateur, à la fin de chacune des vingt leçons, les outils nécessaires pour lire ou écrire des phrases simples et bientôt comprendre de petits textes originaux.

L’accent est mis sur l’observation et la pratique : la grammaire s’observe d’abord dans des textes courts rédigés dans ce but (le sanskrit est aussi une langue vivante !), puis fait l’objet d’un exposé systématique qu’il faudra mémoriser, enfin se met en pratique dans des exercices gradués (et corrigés) qui invitent à manipuler les structures nouvelles et facilitent leur apprentissage tout en confirmant les acquis.

L’ouvrage s’achève par un petit recueil regroupant dix textes littéraires expliqués et traduits (neuf contes en prose et un extrait du Rāmāyaṇa). Un lexique à deux entrées, sanskrit-français et français sanskrit, permet de lire ces textes et de faire les exercices proposés dans les diverses leçons. Ces textes, ainsi que les textes d’observation des vingt leçons, ont été enregistrés (lus deux fois : lentement puis à vitesse normale) par le Pr. Gopabandhu Mishra, de la Hindu University de Bénarès, sur un fichier audio accessible gratuitement (ici).

Le but de ce manuel est d’aider son utilisateur à devenir un lecteur autonome, qui pourra ensuite continuer à lire du sanskrit.

Ce manuel est complété par un Cahier d'exercices, comportant des exercices supplémentaires avec renvois vers les paragraphes correspondants dans la Grammaire. Cet ouvrage est conçu comme un vrai cahier, dans lequel le lecteur pourra compléter les exercices. Il comporte, en deuxième partie, leurs corrigés (http://www.safran.be/proddetail.php?prod=LCA27).

Détails et table des matières sur http://www.safran.be/proddetail.php?prod=LCA26

This article deals with the role of Sanskrit in speech-language pathology. A brief description of the science of production of speech sounds, classification of speech sounds, causes of speech disorders and treatment of speech and language disorders etc. is given here with reference to Sanskrit. Through this paper, the author attempts to present in brief the central idea of an important project on ‘Sanskrit and speech pathology’ undertaken by him for a full and detailed understanding of the role of Sanskrit in speech language pathology. As a part of this project, the author is also engaged in the preparation of an effective voice enhancement programme through Sanskrit.

Tantra is a system of knowledge based upon empirical as well as experiential understanding. The Kalacaka Tantra was the last major Buddhist Tantrik text written in lndia during early 11th century. This book has left indelible mark over different regions of Asia in the last thousand years of its journey. Kalacakra Tantra has fascinated Mongol court and the last Czar King. Unlike other world-religions which claim monopoly over Truth, Kalacakra philosophy propagates grand synthesis of world-views. Though steeped deeply into Buddhist philosophy, the book heavily borrows from different prevalent world-views.

This text is also a repository of different disciplines of knowledge extant during its time like astronomy, geography, alchemy, armament technology, dramaturgy, aesthetics, contemplative subtle neuroscience and mathematics. This Tantra attempted to construct a universal algorithm running through the physical, biotic and linguistic universe. The algorithm has philosophical underpinning in

The Buddhist concept of dependent origination, the chain of causation. Evam, the principle of similarity defies such causality and connects different realms. While the whole cosmos has been conceptualized as breathing and sentient, this text also reduces everything unto machines pervaded by wheels. Apart front the Vimalprabha commentary composed during the mid- 11"' century, there is no verse by verse commentary available to the general reader.

I have attempted translation of the full text from Sanskrit original and have also contributed a new detailed commentary. The complete project runs into five volumes containing 2700 pages.

This book also contains a 225 page long Introduction that locates mysterious Sambhala and Oddiyana and unravels description of Asian geography in the text and its 11th  century commentary with Mt. Kailash at the centre. This book showcaseS lndia's continuous effort to chisel Buddhist philosophy and to retain its position as the repository of authentic Buddhist Dharma as well as philosophy.

It is a precious knowledge of ancient india. this script was originally composed by mahrshi BHARADWAJA, the great indian sage around 5000 BC  ,it content english transtation of some of its sanskrit stotras and shlokas.before wright brothers first aircraft was made by dr Talpade was an Indian scholar who is said to have constructed and flown an unmanned airplane in 1895 with reference of this ancient hindu sanskrit manuscript .

Moscow: Institute of Oriental Studies, RAS; Oriental University, 2019. — 244 pp., ill.
The book is a collection of essays dealing with various aspects of Southeast Asian and Cambodian epigraphy and state formation. The first essay shows the decisive step to the territorial state in Southeast Asia that took place in the seventh century CE. The second essay offers English and Russian translations of the Văt Luong Kău inscription K. 365 issued in honour of the King Devānīka and found near Vat Phou in Laos. Devānīka’s kingdom had no relation to the kingdom of Zhenla, except the possibility that Zhenla conquered the kingdom of Devānīka or his successors. The third essay gives English and Russian translations of the earliest dated Old Kkmer inscription K. 557/600 of 611 CE found in Angkor Borei. The essay includes a short overview of the personal names in the inscriptions of Cambodia. The fourth essay includes English and Russian translations of the Phnom Preah Vihear inscription K. 733 and a discussion of the root vidyā in Old Khmer inscriptions. The fifth essay outlines the history and archaeology of Funan and its transition to Zhenla. The essay is written in Russian. It shows a gradual Indianization of the Lower Mekong River Delta where the kingdom of Funan emerged in the beginning of the Common Era.
Предлагаемая монография «Становление государственности в Юго-Восточной Азии: Фунань и Ченла» состоит из двух частей. Первая написана на английском языке, вторая – на русском. В первой части предлагается концепция формирования территориального государства в регионе в VII в., даны комментированные переводы ключевых ранних надписей, найденных на территории Индокитая. Это санскритская надпись царя Деваники из Ват Пху K. 365, древнейшая датированная древнекхмерская надпись из Ангкор Борея 611 г. K. 557/600 и недатированная санскритская надпись из Преах Вихеар K. 733, в которой упоминаются такие школы индийской философии, как ньяя и вайшешика. Анализ надписей показывает как множественность политических центров в ранней Юго-Восточной Азии и значительные масштабы влияния на неё индийской культуры, так и сложный характер местной антропонимики, в которой одновременно существовали санскритские, древнекхмерские и другие австроазиатские имена. Вторая часть монографии посвящена изложению сведений о древнейших царствах Индокитая – Фунани и Ченле, известных из китайской исторической традиции. Данные письменных источников сопоставляются с результатами археологических исследований в Индокитае. Дана характеристика культуры Окео. В отдельном параграфе рассматриваются царские надписи эпохи Фунани, которые могли быть изданы её правителями или в их честь. Другой параграф показывает циклический характер завоевания Фунани древнекхмерским царством Ченлой: её правители Читрасена-Махендраварман и Ишанаварман оба именуются победителями Фунани в древнекитайских источниках. Особый параграф касается положения зависимых лиц в доангкорской Камбодже – кхнюмов, которых традиционно считают рабами, но чей статус остаётся не вполне ясным.

As the founder of a global movement of spiritually-oriented and socially-minded intellectuals, artists and writers called Renaissance Universal, Prabhat Rainjan Sarkar (1922-1990), a spiritual teacher (also known as Shrii Shrii Anandamurti) and social philosopher, describes the interrelationship, clashes and inter-mixing between the indigenous people of early India with their Tantra-based civilization and the Aryans who migrated into India bringing their Vedic civilization. This spoken discourse was given in May 1959. It is one of a series of remarkable semi-annual Renaissance Universal discourses given by P. R. Sarkar after the founding of the Renaissance Universal movement. The discourse presents a strong challenge to traditional thinking about this important topic -- Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, 13 September, 2020.

Paper for the panel: The Viṣṇudharma and the Śivadharma: points of influence and divergence, 33. Deutscher Orientalistentag, Jena, Germany, 18–22 September 2017 

* Published now in the Introduction to the book "A Śaiva Utopia" on Academia * :
https://www.academia.edu/67886226/A_%C5%9Aaiva_Utopia_The_%C5%9Aivadharma_s_Revision_of_Brahmanical_Var%E1%B9%87%C4%81%C5%9Bramadharma 

In a recent papers examining the Śivadharma[śāstra], I analyzed that way the author of this work has recast several of the distinctive categories of Smārta Brahmanical dharma, particularly the four-āśrama model, affirming the varṇa (social class) categories but extending the range of ritual agency available to Śūdras and women through devotional observances (and in one verse, even to foreigners, 1.26), and generalizing acts of generosity and hospitality prescribed in Dharmaśāstra only for high-status recipients so as to benefit the needy regardless of status. In general terms, the Viṣṇudharma, apparently dating to roughly the same period, likewise adapts the varṇāśrama-dharma of early Dharmaśāstra to a sectarian religious orientation — in this case, Bhāgavata rather than Māheśvara — but with notably different results. First, where the Śivadharmaśāstra evidently presupposes the older non-sequential āśrama model of the Dharmasūtras, the Viṣṇudharma adopts the sequential model introduced in Manu's code (ca. 200 CE). Whereas the Śivadharma redirects the Smārta guest-reception rite and madhuparka meal for the benefit of Śiva-bhaktas (lay Śaivas adhering to a formal vow), no comparable rite appears in the Viṣṇudharma (where the elements of guest reception appear only as part of the ceremony of worshiping deities or ancient sages). Most notably, the Viṣṇudharma (especially in chapters 24–25, 66, and 105) enters into sectarian polemic against the threat posed in this decadent Kali age by " heretics " (pāṣaṇḍas) of many stripes, including Buddhists, Jains, Sāṃkhyas, skeptics, and false ascetics. Arguments framed in foreign languages (hetuvādair … mlecchabhāṣānibandhaiḥ) are singled out for condemnation (105.44), and Śūdras who become ascetics and go about without caste-markers provoke serious concern. The Śivadharmaśāstra makes no reference to " heretics " (and only the most circumspect allusion to other religious groups), and adopts a more inclusive social policy. In short, the Viṣṇudharma's conception of Viṣṇu-bhakti pointedly defends classical Smārta status hierarchy and its prerogatives, foregoing the Śivadharma's modest moves toward social inclusion. This paper concludes by setting these observations in the context of later trends in the two traditions.

All parents wish to give a unique and meaningful name to their child.
In India, a Sanskrit name is mostly preferred. Often parents turn to
the Internet, which is replete with misinformation on Sanskrit names.
Popular name websites too mispresent meaning of many Sanskrit
words and sometimes even list names from other languages, presenting
them as Sanskrit names. Some bestselling books on Sanskrit names
also carry such mistakes. Parents are misled by such sources and end
up giving a kunāma (‘a bad name’) to their child.

Each Sanskrit sunāma—or ‘a good name’—has a mathematical
derivation (vyutpatti) and/or a mystical explanation (nirukti). This
work by Nityānanda Miśra is a wonderful collection of
more than 3,000 sunāmas, most of which are rare or unused today. He
studied more than 70,000 names in seventy-seven authentic Sanskrit
texts, including seven Vedic saṃhitās, ten Purāṇas, the Rāmāyaṇa,
the Mahābhārata, seven koṣas, three grammar works and thirty-eight
sahasranāmas for this compilation. Each name entry includes the
Devanagari and IAST spellings, gender, meaning, and the person or
deity to whom the name belongs.

Indus inscriptions hold the key to unlocking the history of pre-Iron Age India and all Indo-European peoples but remain undeciphered for over a century. All prior attempts have been unsatisfactory and unfalsifiable. We decipher the Indus script by treating it as a large cryptogram as described by Claude Shannon. We decipher every sign sequentially using regular expressions and set-intersection. Indus script is discovered to be proto-abugida segmental with signs for consonants and vowels. Indus inscriptions are in grammatically correct post-Vedic Sanskrit. Variants of 74 allographs constitute most signs. Conjunct signs constitute the rest. Our decipherment can read every inscription and we translate 500+ inscriptions including the 50+ longest, 50+ shortest and 400+ medium-sized inscriptions including 100+ inscriptions with conjunct signs. We comfortably surpass Shannon's criteria for a credible cryptogram decipherment. Brahmi glyphs are discovered to be standardized Indus signs. We find significant continuation of Indus linguistic features and cultural elements in post-bronze age India.

Natural language processingis the branch of computer science focused on developing systems that allow computers to communicate with people using everyday language. Sanskrit is considered as the mother language for almost all Indian languages (indo Aryan). Sanskrit is source ofvast knowledge that knowledge can be accessed by developing computational tools.Sanskrit is grammatically well structured and rich in its inflections.One of the key task in vibhakti identification is identifying the correct root word from its inflected form. In Sanskrit language, these inflected words follow the rules. These rules can be formulated in computational model for developing system to perform vibhakti analysis. This paper gives a survey of various sanskrit vibhakti analysis tools also this paper presents different algorithms and approaches used to develop vibhakti analysis system. Keywords—Natural language processing, Vibhakti, Sanskrit.

The author‟s article on “Oceanic Divyadeśas …” (Studies in Indian Place Names, 2020, 40: 71, 3044-3071) stands amended in the light of critical comments by Professor Asko Parpola (e-mail dated June 2, 2020). 
The veil is removed in respect of the confounded „oda‟. There is no such Sanskrit word as oda. Ōtam (DEDR no. 1047) is of Drāviḍian origin. The fault was mine because I did not consult the Dravidian Etymological Dictionary. I wanted to consult this Dictionary but did not strain myself because it was not accessible that easily. Similarly, I did not consult the advanced Sanskrit dictionaries (my article notes p. 3049). It was indeed my shortsightedness to overlook certain figures.

Kautilya’s Arthaśāstra, from the end of the fourth century BC, provides interesting insights into the problems of governance, accounting and control in the Mauryan society. This paper uses the extant English translations of Arthaśāstra to summarize the structure of the Mauryan economy, trade, accounting and control, auditing, regulation and governance processes based primarily on Chapters 6, 7, and 8 of Book 2 of Arthaśāstra.

Rāmacandrācārya’s Prakriyākaumudī and Jīva Gosvāmin’s Harināmāmṛtavyākaraṇa (15th-16th centuries) are the first two grammars in the Brahminical context to include verses with bitextual meaning (śleṣa). In those verses, the authors simultaneously talk about grammar and the divine, often expressing their Vedāntic views. They make extensive use of religious examples and invocation (maṅgala) verses like the 13th century Mugdhabodha and many 17th-18th century navya (“new school”) grammar texts. What is new is their use of śleṣa. This paper examines how śleṣa in these texts correlates with the authors’ project of religious assimilation in Sanskrit grammar; how it provides a useful commentary on Rāmacandra’s and Jīva’s attitudes towards grammatical correctness and authority; and what it can indicate about their religious and grammatical positions. I will argue that both Rāmacandra and Jīva, who was one of the first to critique Rāmacandra’s grammar, innovated with śleṣa to further the proce...

P. R. Sarkar described Ráŕh, an ancient land in eastern India, as the “Cradle of Civilization”. He claimed that it is one of the areas where human beings first appeared on Earth. Bengali, or Báḿlá, which has come from the Púrvii Ardha-Mágadhii language, is the language of Ráŕh today. Within Bengali there are twelve main dialects, which are listed in the article.  Ráŕh’s dialects include Mid-Ráŕhii Báḿlá, Kolkata Báḿlá and several other dialects or sub-dialects. Because of the high percentage (92%) of Sanskrit-related words in the “colloquial language of the remote outpost of Ráŕh”, P. R. Sarkar suggests that Sanskrit had almost no relation with the influx of the Aryans into India, nor is Sanskrit of foreign origin. This article contains Chapters 19-28 of his book Ráŕh—The Cradle of Civilization plus a short article on the history and dialect of Ráŕh.  P. R. Sarkar (also known as Shrii Shrii Anandamurti) (1922-1990), was the spiritual guru of Ananda Marga and a self-described master of all languages – Richard Gauthier, Santa Rosa, California, October 26, 2020.

Artha means money and Śāstra means who rules. So, the meaning of this text is “To rule by money” or “the Rule of
Money”.  He said that the most important element of the state is not the government or the army but the treasury (money). Money is very important, According to Śukranītīsāra meaning of Arthaśāstra is when smṛti is not against of śruti and follow him, and telling the good idea of collection of money that is the Arthaśāstra.  He mentioned that “All statecraft and systems are dependent on treasury because any state cannot run without money. If you have money then your army will strong and your anti king will be your friend or will in fear, so you have not need to fight with other king. But king should make a strong army and advertise that he has a best army other then in the world for the psychological win, so king haven’t need a fight, fight is the last thing. this text is like constitution for better ruling for both public and king. In this text King and Government is superior which have all the rights to give punishments and all.

We have seen that several vedic seals are standards containing,vedic metrology,vedic geneology and proclamations by vedic kings.In this article we are identifying the Vedic King Divodasa and his relation to Varanasi/Kaasi and the Kumbha Mela of Prayaga.

pre-print draft of an article published in the 2015.2 Supplement of the Rivista di Studi Orientali, edited by G. Milanetti and R. Torella, and presented at the conference "The Human Person and Nature in Classical and Modern India, Rome, 14th--15th March 2013", pp. 45--54. Please email me if you want a pdf of the printed article.

Abstract : this study, which first aim was to demonstrate the correspondences between the Gaulish language and the Slavic languages, between which I found 500 common words, allowed me also to demonstrate, on the basis of genetical, archaeological and religious data, that those correspondences were linked with ancient migrations linked with the diffusion of the Dravidian civilisation of the Indus Valley to Iran, Mesopotamia, Anatolia, the Caucasus, the North of the Black Sea, Danubian and Balkanic Europe, towards Gaul and Iberia, where the Neolithic agriculturalists contributed to the formation of the megalithic civilisation which developed from -5.000. This explains also the linguistic correspondences I established between Gaulish and Dravidian languages – 250 common words from the 500 words I studied, as well as similarities I found in the organisation of the Society and the religion, which lead certain researchers to suggest, on the basis of the diffusion of the very ancient gene H2-P96 from India to Western Europe, that the first Europeans and the proto-Dravidians had a common origin.
Extrait : cette étude, dont l’objectif initial était de démontrer les correspondances entre le gaulois et les langues slaves, entre lesquelles j’ai trouvé 500 mots communs, m’a en outre permis de démontrer, sur la base de données génétiques, archéologiques et religieuses, que ces correspondances étaient liées à des migrations anciennes liées à la diffusion de la civilisation dravidienne de la vallée de l’Indus vers l’Iran, la Mésopotamie, l’Anatolie, le Caucase, le Nord de la Mer Noire, l’Europe danubienne et balkanique, la Gaule et l’Ibérie, où les agriculteurs néolithiques ont contribué à former la civilisation mégalithique qui s’est développée à partir de -5.000. Cela explique aussi les correspondances linguistiques que j’ai établies entre le gaulois et les langues dravidiennes - 250 mots communs sur les 500 mots étudiés, et les similitudes que j’ai constatées dans l’organisation de la société et la religion, qui amènent certains chercheurs à suggérer, sur la base de la diffusion du gène très ancien H2-P96 de l’Inde à l’Europe de l’Ouest, que les premiers Européens et les proto-Dravidiens avaient une origine commune.

रस भारतीय साहित्य वाङ्मय का विशिष्ट प्रमेय हैं, जिस प्रकार पाश्चात्य कला-चिन्तन की केन्द्रीय संकल्पना “सौन्दर्य” है, एवं जिस प्रकार जपानी कला चिन्तन का प्रमुख केन्द्र ‘युगेन’ है तथा चीनी कला चिन्तन की मुख्य अवधारणा ध्वनि बोधक है, उसी प्रकार भारतीय साहित्य वाङ्मय के विचार का मुख्य केन्द्र “रस” है।

This study, which first aim was to demonstrate correspondences between Gaulish and Slavic languages, between which I found 500 common words, allowed me also to establish, on the basis of genetical, archaeological and religious data, that those correspondences were linked with ancient migrations which spread the Dravidian civilisation of the Indus Valley to Iran, Mesopotamia, Anatolia, the Caucasus, the North of the Black Sea, Danuban and Balkan Europe, Gaul and Iberia, where Neolithic farmers contributed to the development of the megalithic civilisation which began in 5.000 BC. This also explains the linguistic correspondences I established between Gaulish and Dravidian languages – 250 common words from the 500 words I studied, as well as similarities I found in the organisation of the Society and the religion, which lead various researchers to suggest, on the basis of the diffusion of the very ancient gene H2-P96 from India to Western Europe, that the first Europeans and the proto-Dravidians had a common origin.

Cette étude, dont l’objectif initial était de démontrer les correspondances entre le gaulois et les langues slaves, entre lesquelles j’ai trouvé 500 mots communs, m’a en outre permis de démontrer, sur la base de données génétiques, archéologiques et religieuses, que ces correspondances étaient liées à des migrations anciennes qui ont diffusé la civilisation dravidienne de la vallée de l’Indus vers l’Iran, la Mésopotamie, l’Anatolie, le Caucase, le Nord de la Mer Noire, l’Europe danubienne et balkanique, la Gaule et l’Ibérie, où les agriculteurs néolithiques ont contribué à former la civilisation mégalithique qui s’est développée à partir de -5.000. Cela explique aussi les correspondances linguistiques que j’ai établies entre le gaulois et les langues dravidiennes - 250 mots communs sur les 500 mots étudiés, et les similitudes que j’ai constatées dans l’organisation de la société et la religion, qui amènent certains chercheurs à suggérer, sur la base de la diffusion du gène très ancien H2-P96 de l’Inde à l’Europe de l’Ouest, que les premiers Européens et les proto-Dravidiens avaient une origine commune.

Hindu and Jain Mythology of Balarāma: Change and Continuity in an Early Indian Cult
Vemsani, Lavanya

Description
This book studies the evolution of Balarāma in Vaişņavism through comparative analysis of Balarāma stories from selected Hindu purāņas: the Harivamśa (HV), the Vişņu purāņa (Vi.pu), the Brahmā purāņa (Br.pu), and the Bhāgavata purāņa (Bh.pu). Through careful analysis of Balarāma stories from these texts, the author argues that Balarāma was a multifaceted deity of considerable importance in early Vaişņavism. The modifications introduced in the earliest stories reveal a process whereby Balarāma’s popularity and status declined, and he became a minor deity as Kŗşņa grew in importance. In this process, Balarāma’s personality is modified from his association with food, abundance, fertility and protection to that of an ordinary warrior.

The author demonstrates that the early supremacy and personality of Balarāma is reflected in the depiction of this deity in select Jain texts: the Vasudevahińdī (VH), the Harivamśapurāna (HVP), the Cauppannamahāpurisacariyam (CMC) and the Trişaşţiśalāpuruşacaritra (TSP). A comparison of Hindu and Jain purāņa stories of Balarāma also reveal that the Jain Balarāma stories are derived from independent sources other than the Hindu purāņas.

A study of the Balarāma stories also contributes to current scholarship on the textual history of the Hindu purāņas. The stories are analyzed, divided into a series of plots and compared across the different texts. The author shows that changes to these basic plots indicate the evolution of the story and suggests that the more different a story is from the basic story, the later it must be while the less different the story, the closer to contemporary it must be. A comparison of the stories indicates that the HV was the source of the Vi.pu, which served as the source for the Br.pu and Bh.pu. A comparison of the latter two texts reveals that the Bh.pu is the last of the texts, while the Br.pu shows a combination of early and late stories. This pattern is consistent with what scholars working on the purāņas have described.

— Devnagari is the most popular script in India it is used by over 400 million people all over world. Recognition of Devnagari handwritten word has been a popular research area for many years because of its various applications. This paper describes different techniques for pre-processing, segmentation, feature extraction and classification which play an important role for recognition of word. Index terms- Preprocessing,Feature extraction,Segmentation

These are slides I used to teach students the Ishavasya Upanishad. One can easily understand the whole Upanishad with Shankara Bhashya after studying the slides thoroughly. Like my students, hope the readers will also understand this Upanishad clearly. Thank you.

“This science behind the creation of words, which was neglected for so long, should not be allowed to remain undiscovered,” claims Prabhat Rainjan Sarkar. “This is not only the case here – the same thing has been happening with all of the world’s languages. Wherever there are people, words are created based on these psycho-acoustic notes.” “First a vibration arises in the nerves when an object is seen, then a mental sound is created and finally a word is made based on that sound. In this way the original verbal roots of language are created based on psychic sounds, and different words have been created, and are being created, from these verbal roots.” P. R. Sarkar, (1921-1990), was a master of languages and a spiritual guru in the tradition of Shiva and Krishna, who founded the socio-spiritual movement Ananda Marga (“the Path of Bliss”).  –  Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, May 19, 2021.

'Weighing of the heart' was an important ceremony in Egyptian civilization. It is likely that the same idea had spread to the Indian subcontinent and was followed by the 'Indus valley civilization'. The god involved in the ceremony was 'Anubis' in Egypt, but the same god got transformed into 'Chitra Gupta' in Indian culture.

Heike Oberlin; Frank Köhler (ed.). 2020. Die 1000 Namen Vishnus. Viṣṇusahasranāma. Sanskrit-Handschriften aus der Sammlung Heide und Wolfgang Voelter. Begleitband zur gleichnamigen Ausstellung im Museum Alte Kulturen des Museums der Universität Tübingen auf Schloss Hohen-tübingen. Tübingen: Eberhard Karls Universität Tübingen, Museum der Universität Tübingen MUT.

Захаров А.О, Надпись из Чанггала 732 г. и некоторые вопросы древнеяванской истории // Восток. Афро-азиатские общества: история и современность. 2010. № 2. С. 34–45 = Zakharov, Anton O., "Nadpis iz Changgala 732 g. i nekotorye voprosy drevneyavanskoy istorii", Vostok (Oriens) 2010 No. 2, pp. 34-54 (The Inscription of Sanjaya from Canggal Dated from 732 C.E. and Some Remarks on Early Javanese History)
The paper contains the first translation of the oldest dated inscription from Central Java from Sanskrit into Russian. This inscription was found near the village of Canggal and is dated from 732 C.E. It was issued by the king Sanjaya. New Russian translation differs from earlier versions by Kern, Chatterji, and Sarkar, in some points. The main difference is that the inscription seems not to mention the Hindu gods Brahma and Vishnu. The Canggal inscription shows the significance of warfare for the state formation as Sanjaya and his predecessor Sanna were the victors of many neighbouring kings. The common view on Sanjaya as the founder of the dynasty of Mataram appears to be unconvincing. In fact, he was considered by the rulers of the early tenth century as no more than a protector of the kingdom of Mataram.

This paper aims to discuss Kautilya’s perspective of Anvikshiki in the context of Statecraft. The effort has been taken here to understand Kautilyan way of justifying the purpose of Anvikshiki in running state affairs. In general, the term Anvikshiki means Metaphysics or Logical Philosophy and Kautilya justified the addition of the same in the study of statecraft.

Täntrikasiddhiprakaranam is an incomplete Sanskrit text written by Sri Aurobindo. The available text has thirty-seven sutras (short sentences) dealing with the sadhana of surrender to Kali, the shakti. Nothing much is known about the date of this writing, but the text is found in a notebook of Sri Aurobindo which contains many of his other writings belonging to the period 1911-12. This is an English translation of the text.