How to pronounce Rig Veda svaram?

[K.N.RAMESH]

What is the rule for characteristic rig Veda svaritam ...?

eg.. In ganapatim ... pa... Is pronounced distinctly in ganaanaantvaa 

Thanks

Namaskarams

On Sat, 24 Apr, 2021, 4:42 am , <bvpar...@googlegroups.com> wrote:

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• On avagraha - 1 Update
• Talk by Decoding Karma Yoga at Modern Workplace by Dr. Ajinkya Navare on 24th April | Management by Consciousness by Dr. Ahana Banerjee on 25th April - 2 Updates
• MB-Pages-Tirupati - 1 Update
• Conference on Indic Studies May 12, 13 by IIAS and FLAME Univ - 1 Update
• Interesting pair of talks by mAdhav deshpANDe - 2 Updates
• Organisation of Public Forum in WSC "the story of our Sanskrit" - 2 Updates
• Languages of Bharath: Beyond Prakruth to Adviasi's languages - 1 Update
• International Conference on Hatha Yoga: Unravelling Texts & Traditions - Indic Academy - 1 Update

On avagraha

Sivasenani Nori <sivas...@gmail.com>: Apr 23 11:45PM +0530 Sir     Namaste. In the words underlined by you, भूयांसोऽपशब्दाः, बहवोऽपभ्रंशाः योऽवाग्योगवित् are all valid examples of the usage of the sign avagraha, but not परत्र वाग्योगविद्। I am sure that you did not mean to include परत्र वाग्योगविद् as an example of the sign avagraha, and highlighted it only because the entire discussion revolves around Vāgyogavit. I am taking the liberty to add a few lines of explanation, mainly to avoid confusion for those who might not have studied Paspaṣāhnika thoroughly.     The two interpretations of the latter half of the verse (सोऽनन्तमाप्नोति जयं परत्र वाग्योगविद्दुष्यति चापशब्दैः) are not on account of a missing अ. Rather, it is about which noun and verb should be taken together as forming one sentence. The pUrvapaksha view is thus:   Siddhanti: कः (दुष्यति चापशब्दैः)?   Purvapkashin: वाग्योगविदेव।   Siddhantin: कुत एतत्?   Purvapakshin: The sloka should be parsed as follows: यः तु कुशलः विशेषे व्यवहारकाले शब्दान् यथावत् प्रयुङ्क्ते सः परत्र अनन्तं जयं आप्नोति। वाग्योगवित् च अपभब्दैः दुष्यति। Therefore, it is the Vāgyogavit who is burdened with the sin of Apaṣabdas whereas the one who uses Sabdas correctly attains endless victory in heaven (paratra, a place beyond here - i.e. stays in heaven for a very long time).       The Siddhantin dismisses this absurd view and presents the correct interpretation: यः वाग्योगवित् तु कुशलः विशेषे व्यवहारकाले शब्दान् यथावत् प्रयुङ्क्ते सः अनन्तम् आप्नोति जयं परत्र च। अपभब्दैः दुष्यति। (Vāgyogavit attains heaven and also liberation – anantam, the endless eternal state of Brahman. Cf. ब्रह्मविदाप्नोति परम्। तै. उ. आनन्दवल्ली॥ As Prof BVK Sastry garu himself mentions so many times, this Vāgyoga is a Brahmavidyā. If it is asked how two mutually incompatible results are possible, here is the resolution: paratra jayam is the sādhāraṇa phala available to one who practices, the viseshaphala of anantam is available to the one who attains perfection of Vāgyoga - because usage of correct Sabdas is both a means to accruing dharma and a means to liberation)[1] .       Now, the question again arises कः अपशब्दैः दुष्यति?   The answer is that the subject of this second sentence is not supplied in the Sloka and so, that it should be taken as someone else, अन्यः a अवाग्योगवित्।       While this is clear from the context, we have additional clarifications from Kaiyaṭa and Nageśa.   Kaiyaṭa in Pradīpa (gloss on the Mahābhāṣya) says: प्रकरणात्सामर्थ्यं बलीय इत्याह – अवाग्योगविदिति।   Prakaraṇa (context) and Sāmarthya (fitness) are two technical terms of both Mīmāṃsā [2] and also Vyākaraṇa [3], both used to determine the meaning of a sentence. The usage of Prakaraṇa here does not straight away meet the Mīm āṃsā definition of उभयाकाङ्क्षा प्रकरणम् (Prakaraṇa is that where there is mutual expectancy) and Vyākaraṇa does not do balābalanirṇaya of the two terms, that is seen in Mīmāṃsā.   Therefore, Nāgeṣa in his gloss on Pradīpa called Uddyota, clarifies: प्रकरणादिति। संनिधेरित्यर्थः। Prakaraṇa here should be taken as proximity.     Then, the explanation is that though the words "Vāgyogavit" and "duṣyati" are close to each other (proximity), on account of fitness (सामर्थ्यम्), Vāgyogavit should be read as the subject of the verb āpnoti, and not duṣyati, because fitness prevails over proximity.     Regards   N. Siva Senani     [1] The interpretation of this Sloka is mine, not found in any text to my knowledge, but the sense is consistent with the overall teaching of Munitrayam and Bhartrihari.   [2] Śruti, Liṅga, Vākya, Prakaraṇa, Sthāna and Samākhya are six pramāṇas, in decreasing order of preference listed in Mīmāṃsā to decide the correct interpretation of a text (एतस्य (विनियोग)विधेः सहकारिभूतानि षट्प्रमाणानि श्रुतिलिङ्गवाक्यप्रकरणस्थानसमाख्यारूपाणि। - अर्थसङ्ग्रहः।).   [3] Bhartṛhari enumerates 14 hetus for fixing the meaning of a Sabda (which can mean word, sentence or discourse amongst others) in the Vākyakāṇḍa of Vā kyapadīyam.   वाक्यात् प्रकरणादर्थादौचित्याद् देशकालतः। शब्दार्थाः प्रविभज्यन्ते न रूपादेव केवलात् ॥ 2.314॥   संसर्गो विप्रयोगश्च साहचर्यं विरोधिता। अर्थः प्रकरणं लिङ्गं शब्दस्यान्यस्य सन्निधिः॥ 2.315॥   सामर्थ्यमौचिती देशः कालो व्यक्तिः स्वारादयः। शब्दार्थस्यानवच्छेदे विशेषस्मृतिहेतवः॥2.316॥ The last two verses are often quoted by Ālaṅkārikas as well.

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Talk by Decoding Karma Yoga at Modern Workplace by Dr. Ajinkya Navare on 24th April | Management by Consciousness by Dr. Ahana Banerjee on 25th April

Gadadhar G <ggad...@gmail.com>: Apr 23 10:30PM +0530 View this email in your browser <https://us2.campaign-archive.com/?e=__test_email__&u=6ff5f8fc557a3b982699aeb6d&id=213257a680> Talk on Decoding Karma Yoga at Modern Workplace by Dr. Ajinkya Navare, Assistant Professor, IIM Jammu   Date: Vaisakha 04, 1942 (Saka), 24th April 2021 at 11.30 am IST   Watch Live on YouTube https://youtu.be/XiOSf3SOeRs   The modern workplace is periled with the issues of burnout and stress. One of the main reasons is the diminishing conjunction between the work and the inner spirit. Dr. Ajinkya will try to explain the importance of Karma Yoga in the modern workplace context and how one can follow the teachings of Bhagavadgītā in the modern world. He will also share the findings of his research which shows that Karma Yoga can help people cope with the adverse effects of work and become happier and efficient. Karma Yoga provides an intelligent way of performing routine actions in such a way that the work itself can become the means of spiritual enrichment.   Dr. Ajinkya Navare is an Assistant Professor in the area of OB & HRM at IIM Jammu. He holds a Ph.D. in organizational behavior from IIT – Bombay. His Ph.D. research is on ‘Karma Yoga at the Workplace and its impact on positive psychology’. His doctoral work has garnered awards like ‘Best Paper of the Conference Award’ at Biennial Conference of INDAM – 2020 and ‘Best Paper in HR track Award’ at COSMAR – 2018 (COSMAR) held at IISc, Bangalore.   In doctoral work, Ajinkya developed a psychometric assessment of Karma Yoga at the workplace which is widely used in academia and corporate. Hundreds of employees have taken the test and it has shown a significant impact on employees’ energy levels, happiness, and well-being. His Karma Yoga scale is well appreciated by senior managers and academicians. His research is published in reputed international journals. His research interests include workplace spirituality, Indian management thought, positive organizational behavior, Yoga and positive psychology, and business ethics.   Dr. Ajinkya is heading the upcoming Center for Happiness - 'Anandam' at IIM Jammu.   ----------------------------------------------------------------------------------------------------------   Talk on Management by Consciousness by Dr. Ahana Banerjee, PhD, M.Sc., CPCD   Date: Vaisakha 05, 1942 (Saka), 25th April 2021 at 11.30 am IST   Watch Live on YouTube https://youtu.be/YU5xaLcE2xo   Management & Leadership are mostly viewed in terms of external control and governance. However the external world that we create in office and life are nothing but manifestations of our inner Consciousness – that is inner thoughts, feelings and beliefs. In fact there cannot be effective external governance without inner governance. A leader or manager becomes a an effective and brilliant one when he knows learns how to govern himself, discover his latent, inner potentialities and apply them consciously to outer governance. The talk on Management by Consciousness is change in paradigm and discovers the ever new paradigm of Management based on the principles of consciousness, that is governing and managing from within, directed outwards.   Dr. Ahana, a leading Behavioural Scientist & OD Specialist, Leadership Coach, working globally to recreate and regenerate Enlightened Leadership in the new era through, Academics, Organizational, Governmental & Community Transformation. She is a PhD - Doctorate in Metaphysics (Consciousness) from University of Metaphysical Sciences, Minnesota. She is a certified Ministerial Coach & Counsellor from University of Metaphysical Sciences, California. Her research was assisted by the revered Indian Psychoanalytical Society (IPS) where she has undergone Psychoanalytic Training of Self (Freudian).   She is also a Certified Competency& Performance Developer from Carlton Institute of Advanced Management, USA and a Certified Psychometric Assessor of Extended Disc. She has widely worked with Academics, Corporate, SME’S, NGO’S & Government in OD, L&D, CEO Coaching realm.     ----------------------------------------------------------------------------------------------------------   International Institute of Vedic Sciences is promoted by Vedavyasa Bharati Trust, USCEFI and Yoga Brotherhood of America with the blessings of Poojya Guruji Dr. Vedavyas.   For more details Contact: G. Gadadhar : 9945105799, email: ggad...@gmail.com   To join this 108 Lecture Series WhatsApp Group Click: https://chat.whatsapp.com/Ke7Kjh1Akb6Jk9lJcBOyt7   Watch completed talks on www.youtube.com/c/rishivatika [image: Facebook] <https://www.facebook.com/Rishi-Vatika-153763762033855> [image: YouTube] <http://www.youtube.com/c/rishivatika> [image: LinkedIn] <https://www.linkedin.com/company/rishi-vatika/?viewAsMember=true> [image: Instagram] <https://www.instagram.com/rishivatika/?hl=en> *Our mailing address is:* International Institute of Vedic Sciences 20 Th Main, Btm Layout Phase 1, 5, Stage 1 Bangalore 560078 India   Add us to your address book <https://gmail.us2.list-manage.com/vcard?u=6ff5f8fc557a3b982699aeb6d&id=66bf1d8081>

Megh Kalyanasundaram <kalyanasun...@gmail.com>: Apr 23 11:26PM +0530 Namaste,   Intrigued by, amongst other things, the "Karma Yoga scale".   Thank you for sharing.   Best, Megh

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MB-Pages-Tirupati

Gowtham R <gow.go...@gmail.com>: Apr 23 11:15AM +0530 Thank you, Sreedhar Ji. Waiting for the updated site.   Iyengar Sir, if you are searching for a Mahabharata search engine, you can visit the MAHE Mahabharata search engine at http://mahabharata.manipal.edu/#/search <http://mahabharata.manipal.edu>.   Warm regards, Gowtham   On Fri, Apr 23, 2021 at 10:36 AM R. N. iyengar <narayana...@gmail.com> wrote:     -- *Gowtham R* Research Coordinator Department of Philosophy Manipal Academy of Higher Education Manipal Phone: +91-9738201115

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Conference on Indic Studies May 12, 13 by IIAS and FLAME Univ

"Pankaj Jain पंकज जैन" <pankaj...@gmail.com>: Apr 23 07:14AM -0700 Esteemed Colleagues,   Just a friendly reminder that this Tuesday is the webinar on the Bhagavad Gita by Prof Ithamar Theodor.   And for the next month, we are pleased to announce a conference (detailed schedule at http://iias.ac.in/events/new-directions-in-indic-studies/). Please share/forward in all your networks and avenues.   Please download and install for our conference in May, we will be using this platform for all the presentations: https://www.webex.com/downloads.html   Looking forward to your active participation and support, Pankaj ____ Professor and Head, Indic Studies Initiative FLAME University Pune, India https://flame.academia.edu/PankajJain @ProfPankajJain M +91-7208489672

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Interesting pair of talks by mAdhav deshpANDe

"विश्वासो वासुकिजः (Vishvas Vasuki)" <vishvas...@gmail.com>: Apr 23 10:37PM +0530 https://www.youtube.com/watch?v=Zcp7qGQNFj0 and https://www.youtube.com/watch?v=shpSEuv7mdg   Overall good and informative. Some minor disagreements I could recall off-hand (as I type this half sleepy).   - The meaning of pratyabhivAdana. It is not abhivAdana ( "देवदत्तोऽहमभिवादये") as MD consistently says, but the response to it ("चिरञ्जीव देवदत्त") - the latter being pluta for ashUdra-s/ astrI-s. - "brAhmins complained to the buddha that the non-brAhmins are spoiling his words". No. The exact words of the brAhmaNa-origin bhikkus - एकम् अन्तं निसिन्ना खो ते भिक्खू भगवन्तं एतदवोचुं – ‘‘एतरहि, भन्ते, भिक्खू नानानामा नानागोत्ता नानाजच्चा नानाकुला पब्बजिता। ते सकाय(=स्वकीयया) निरुत्ति(क्त्)या बुद्धवचनं दूसेन्ति। हन्द मयं, भन्ते, बुद्धवचनं छन्दसो आरोपेमा’’ति। Should have said "non-elites" instead of non-brAhmins. - "pANini can be said to be an ancient pAkistAni, and we can be proud of it." Eek. The concept of pAkistan (not just the शब्द, but the अर्थ) is of recent vulgar origin - and has no connection to pANini (beyond accidentally squatting on the same piece of land after grinding "jAhil" memories to the dust). It is foolish, when not malicious as in case of other[?] "South Asianists", to spread that nonsense (as in the case of labeling museum Hindu artifacts "South Eastern South Asia").     -- -- Vishvas /विश्वासः

Madhav Deshpande <mmd...@umich.edu>: Apr 23 10:11AM -0700 Thanks Vishvas Ji for posting these links, and your valuable suggestions. With best regards,   Madhav M. Deshpande Professor Emeritus, Sanskrit and Linguistics University of Michigan, Ann Arbor, Michigan, USA Senior Fellow, Oxford Center for Hindu Studies Adjunct Professor, National Institute of Advanced Studies, Bangalore, India   [Residence: Campbell, California, USA]     On Fri, Apr 23, 2021 at 10:08 AM विश्वासो वासुकिजः (Vishvas Vasuki) <

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Organisation of Public Forum in WSC "the story of our Sanskrit"

Megh Kalyanasundaram <kalyanasun...@gmail.com>: Apr 23 08:25PM +0530 https://twitter.com/SnehaRao994/status/1385587156111052803?s=20 [image: Screenshot 2021-04-23 at 20.15.55.png] https://twitter.com/SnehaRao994/status/1385587296729194498?s=20 [image: Screenshot 2021-04-23 at 20.22.53.png]   https://twitter.com/SnehaRao994/status/1385587464946036740?s=20 [image: Screenshot 2021-04-23 at 20.23.24.png] https://twitter.com/SnehaRao994/status/1385587676074676226?s=20 [image: Screenshot 2021-04-23 at 20.24.02.png] https://twitter.com/SnehaRao994/status/1385587829007429636?s=20 [image: Screenshot 2021-04-23 at 20.24.50.png]     On Fri, Apr 23, 2021 at 7:41 AM Megh Kalyanasundaram <

Megh Kalyanasundaram <kalyanasun...@gmail.com>: Apr 23 10:38PM +0530 Working Definition of Hinduphobia https://understandinghinduphobia.org/working-definition/   On Fri, Apr 23, 2021, 8:25 PM Megh Kalyanasundaram <

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Languages of Bharath: Beyond Prakruth to Adviasi's languages

"BVK Sastry" <sastr...@gmail.com>: Apr 23 08:23PM +0530 Namaste     1. May be the following connects to the quote on ‘ aahitaagni’. The upanishat texts might have been ported across different recensions indiscriminately or intentionally.   The Ramayana text cited below is ‘ How Brahmanas/ vipras were living in the rule of Dasharatha’ .     [ From the previous sarga backdrop, we understand that this is a narration by Kusheelava in the court hall of Sri Rama;   The story narration starts with Ikshvaku vamsa varnanam [ - 1.005.003a ikṣvākūṇām idaṃ teṣāṃ rājñāṃ vaṃśe mahātmanām ; 1.005.003c mahad utpannam ākhyānaṃ rāmāyaṇam iti śrutam ; 1.005.004a tad idaṃ vartayiṣyāmi sarvaṃ nikhilam āditaḥ ; 1.005.004c dharmakāmārthasahitaṃ śrotavyam anasūyayā ].     The description comes to the rule of Dasharatha ; [ 1.006.004a yathā manur mahātejā lokasya parirakṣitā ; 1.006.004c tathā daśaratho rājā vasañ jagad apālayat ].     The full context is to be read to understand the social life style and ‘Dharma- Eco system of Rashtram’ in Dasharatha’s rule.   [ 1.006.012a nānāhitāgnir nāyajvā vipro nāpy asahasradaḥ ; 1.006.012c kaś cid āsīd ayodhyāyāṃ na ca nirvṛttasaṃkaraḥ 1.006.013a svakarmaniratā nityaṃ brāhmaṇā vijitendriyāḥ ; 1.006.013c dānādhyayanaśīlāś ca saṃyatāś ca pratigrahe 1.006.014a na nāstiko nānṛtako na kaś cid abahuśrutaḥ ; 1.006.014c nāsūyako na cāśakto nāvidvān vidyate tadā 1.006.015a na dīnaḥ kṣiptacitto vā vyathito vāpi kaś cana ; 1.006.015c kaś cin naro vā nārī vā nāśrīmān nāpy arūpavān 1.006.015e draṣṭuṃ śakyam ayodhyāyāṃ nāpi rājanyabhaktimān ; 1.006.016a varṇeṣv agryacaturtheṣu devatātithipūjakāḥ 1.006.016c dīrghāyuṣo narāḥ sarve dharmaṃ satyaṃ ca saṃśritāḥ ; 1.006.017a kṣatraṃ brahmamukhaṃ cāsīd vaiśyāḥ kṣatram anuvratāḥ 1.006.017c śūdrāḥ svadharmaniratās trīn varṇān upacāriṇaḥ ; 1.006.018a sā tenekṣvākunāthena purī suparirakṣitā       2. This model of Ikshvaku comes from the Rajarshi traditions in Chandogya upanishat; and praised in Gita. References below.     Pre Ramayana reference: ( Chandogya upanishat)     https://www.wisdomlib.org/hinduism/book/chandogya-upanishad-english/d/doc239205.html     tebhyo ha prāptebhyaḥ pṛthagarhāṇi kārayāṃcakāra sa ha prātaḥ saṃjihāna uvāca na me steno janapade na kardaryo na madyapo nānāhitāgnirnāvidvānna svairī svairiṇī kuto yakṣyamāṇo vai bhagavanto'hamasmi yāvadekaikasmā ṛtvije dhanaṃ dāsyāmi tāvadbhagavadbhyo dāsyāmi vasantu bhagavanta iti || 5.11.5 || 5.       Post Ramayana reference: Mahabharata.           Regards   BVK Sastry       From: bvpar...@googlegroups.com On Behalf Of K S Kannan Sent: Friday, April 23, 2021 2:49 PM To: bvparishat <bvpar...@googlegroups.com> Subject: Re: {भारतीयविद्वत्परिषत्} Languages of Bharath: Beyond Prakruth to Adviasi's languages     Any parallel (close/remote) with, or reflection of, this?:     nākuṇḍalī nāmakuṭī.....nānāhitāgnir nāyajvā .... vidyate tadā   - Rāmāyaṇa 1.6.10-15     On Fri, Apr 23, 2021 at 2:12 PM Nagaraj Paturi <nagara...@gmail.com <mailto:nagara...@gmail.com> > wrote:   Thanks, Dr Sastry for sharing this amazing information.     Very much comparable to aahitaagni of the Vaidikas practiced by a 'tribal' community.     Need to explore more about them.     On Fri, Apr 23, 2021 at 1:48 PM BVK Sastry <sastr...@gmail.com <mailto:sastr...@gmail.com> > wrote:   Namaste     The living continuity of languages of Bharath is an amazing phenomenon. The ‘known’ prakruths’ go beyond as deep social languages and entrench the cultural practices and ‘dharmic observances of community’.     Here below is a link for language enthusiasts to explore about living language of ‘adviasi’s’- the current citizens ( prajaa) of Bharath across a number of states.     URL : http://www.bhashaarchival.org/ - 1652 mother tongues – Work of Noted linguist, tribal activist and Sahitya Akademi award winning author Ganesh Devy.       Why should Samskruth traditionalists explore this ?: ‘aahitaagni / agni-rakshaka’ ‘Vedic Yajna-Aruni- fire generation’ practices link living in ‘ Code- Language’ : Does Maring.     About Maring Language:     Source: http://www.peopleslinguisticsurvey.org/bhasha-sample.aspx?id=788   Region Spoken In : Senapati, Tamenglong, Churachandpur, Ukhrul, Thoubal, Imphal East and Imphal West     INTRODUCTION : Maring community is one of the oldest communities who are settled in the south-eastern part of Manipur bordering Myanmar. Marings are mostly inhabited in the district of Chandel in the state of Manipur and found in pockets of the districts of Senapati, Tamenglong, Churachandpur, Ukhrul, Thoubal, Imphal East and Imphal West. The Marings are also found in Bangladesh and are known as Morung in that country and they are also found in Myanmar and are known as Murring in that country.     The term Maring is derived from the word Meiring or Meiringba, Mei stands for ‘fire’ and ring stands for being ‘alive’ meaning ‘the people who kept the fire alive’. The oral history of the people says that Marings obtained fire through a traditional practice of lighting a fire called Meihongtang, using dry wood of a particular tree called Khongmai-heeng, with bamboo slivers and dry bushes or grasses. The bamboo slivers are pulled against dry grasses and Khongmai-heeng until fire is produced on account of friction. This fire is considered ‘sacred’ and it is set up at sacred places like the village altar, village Gate and youth dormitories. The sacred fire is kept alive by feeding firewood and this practice of keeping the fire alive continued till the advent of Christianity in the Maring Land.     Regards   BVK Sastry     -- You received this message because you are subscribed to the Google Groups "भारतीयविद्वत्परिषत्" group. To unsubscribe from this group and stop receiving emails from it, send an email to bvparishat+...@googlegroups.com <mailto:bvparishat+...@googlegroups.com> . 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International Conference on Hatha Yoga: Unravelling Texts & Traditions - Indic Academy

Megh Kalyanasundaram <kalyanasun...@gmail.com>: Apr 23 08:19PM +0530 Namaste,   Thank you for sharing this. This looks very promising.   Best, Megh

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