दीर्घ instead of गुरु

[Prakash Raj Pandey]

नमो विद्वद्भः

Please listen this piece of Krishna-stuti -- 

https://www.youtube.com/shorts/MeAHyxjhubo 

The reciter here pronounces मूक्तावलि  for मुक्तावलि,  and I myself make such mistakes often.

I request you to suggest ways so that I can improve my future recitations.

Best regards, 
Prakash Raj Pandey

[Mahamaho. Subrahmanyam Korada]

नमो विद्वद्भ्यः

Better have the question modified for योग्यता ( compatibility) -- the reciter pronounces दीर्घ in the place of  ह्रस्व , is it okay in गान्धर्ववेद?

लघु and गुरु  have something to do in छन्दश्शास्त्र and व्याकरणम् rather than in गान्धर्वविद्या ।

महाभाष्यम् - पूर्वमीमांसा - सङ्गीतरत्नाकरः - भगवद्गीता - गीतगोविंदम्  - (शिव-) नारायणतीर्थः etc.

Patanjali, under ए ओ ङ् ,  discusses an important issue -- originally there is neither short ए  nor short ओ  in  दैवी वाक् / संस्कृतम् ।

But there is the usage of both of them -- why is it happening ?

महाभाष्यम्  -- ननु च भोः छन्दोगानां सात्यमुग्रिराणायणीया अर्धमेकारमर्धमोकारं चाधीयते - सुजाते एश्व सूनृते , अध्वर्यो ओद्रिभिस्सुतम् , शुक्रं ते एन्यद्यजतं ते एन्यत् - इति ?

पार्षदकृतिरेषा तत्रभवताम् । नैव हि लोके नान्यस्मिन् वेदे अर्ध एकारः अर्ध ओकारो’स्ति ।

कैयटः - पार्षदकृतिरिति । गीतिवशात् तथोच्चारणमित्यर्थः ।

In अरुणम् (1, तैत्तिरीयारण्यकम् , 2 ) ,  which I learnt in 1976, there is this मन्त्र with slight variation -

शुक्रं ते अन्यत् यजतं ते अन्यत् । विषुरूपे अहनी द्यौरिवासि । (no difference in meaning) .

What Patanjali means is this -- the सामवेदीयाः , among them those belonging to two शाखाs - सात्यमुग्रीयाः - राणायणीय़ाः are pronouncing एकार and ओकार as ह्रस्व in certain मन्त्रs - but it is due to सामगानम् - and it is supported by their प्रातिशाख्या । In no other वेद nor in लोक there is either एकार or ओकार which is a ह्रस्व ।

So we understand that due to गानम्  there will be mutual  variation of ह्रस्व and दीर्घ - in the present case it is दीर्घ in the place of ह्रस्व - and this is not a mistake .

Jaimini  defines वेद --

तेषामृक् यत्रार्थवशेन पादव्यवस्था ( सिद्धान्तसूत्रम् , पूर्वमीमांसा , 2-1-10-35)

यत्र पादकृता व्यवस्था , स मन्त्रः ऋङ्  नामा (शाबरभाष्यम्) ।

गीतिषु सामाख्या (ibid 36)

विशिष्टा काचिद्गीतिः सामेत्युच्यते (शाबरभाष्यम्) ।

सङ्गीतरत्नाकरः - पिण्डोत्पत्तिप्रकरणम् --

सामवेदादिदं गीतं संजग्राह पितामहः (1-2) .

भगवद्गीता (10-22) --

वेदानां सामवेदो’स्मि -- सा = सा ऋक् , अमः = गीतरूपस्वरः -- साम (for details see commentary ' परमार्थप्रपा’ ।

In works like गीतगोविंदम्  we  recite  the अष्टपदीs with a number of variations --

सर्गः 1 - सामोददामोदरः --

चंदनचर्चितनीलकळेबर पीतवसन वनमालि

केळिचलन्मणिकुण्डलमण्डितगण्डयुगस्मितशालि

.... कापि विलासविलोलविलोचनखेलनजनितमनोजम्

ध्यायति मुग्धवधूरधिकं मधुसूदनवदनसरोजम्

सर्गः 4 - स्निग्धमधुसूदनः --

स्तनविहितमपि हारमुदारम्

सा मनुते कृशतनुरिव भारम्

राधिका कृष्ण ! राधिका

राधिका तव विरहे केशव !

.... हरिरिति हरिरिति जपति सकामम्

विरहविहितमरणेव निकामम् 

सर्गः 6 - धन्यवैकुण्ठः --

पश्यति दिशि दिशि रहसि भवंतम्

त्वदधरमधुरमधूनि पिबन्तम् (this त्वत् is discussed in प्रौढमनोरमा) ।

नाथ हरे ! जगन्नाथ हरे !

सीदति राधा वासगृहे

Even others --

मानस संचर रे ! ब्रह्मणि मानस संचर रे !

भज रे यदुनाथं मानस भज रे यदुनाथम् 

स्मर वारं वारं चेतः स्मर नंदकुमारम्

गोपकुटीरपयोघृतचोरम् गोकुलबृन्दावनसंचारम्

धन्यो’स्मि

Dr.Korada Subrahmanyam

Prof of Sanskrit (Retd)

Adj Professor , Dept of Heritage Science and Technology

IIT , Hyderabad

Chairman , Bharateeya Vidvat Parishat

Ph:09866110741

https://sites.google.com/view/koradeeyam/home

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[Bijoy Misra]

Prof Korada and friends,

From the neurological modeling point of view, we don't find any scientific reasoning for ह्रस्व and दीर्घ timings.

They appear more cultural than biological, they possibly have taken root from the mathematics of beats.

Best regards,

Bijoy Misra

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[BVK Sastry (G-S-Pop)]

Namaste

 

Sharing my personal views ( for whatever it may be worth) on this thread :

 

The inputs  in the dialogue needs an interconnecting thread and goal, which Bijoy Misra ji has pointed with total clarity aimed to explore ‘VARNA’ – Neurological Modelling and  Language Memory Basis.

-----------------------

 

1. Opening question by  <..reciter pronounces .. मूक्तावलि  for मुक्तावलि, .. and I myself make such mistakes often. .. suggest ways  to improve my future recitations. …   Prakash Raj Pandey  >

 

BVK Sastry (1)  :  The post covers two specifics: A:  Pronunciation Training    B. What needs to be the standards – Why? – How Filter out ?  

 

(A: )Relates to ‘First -Training to ARTICULATE the SCRIPTED TEXT / HEARD VOICE’.  The Human Factors and COMPLEX ‘GURU KUL ECO SYSTEM .

    Technically SYSTEM FAILURE TO BUILD ‘SAMSKRUTHAM (BHASHAA and CHANDAS) on the FOUNDATION OF ‘SHIKSHAA’ before VYAKARANA.

 

   This Strategic - Pedagogic break down needs to be addressed with the question: How are our ‘SANSKRIT (SOCIAL –SCHOOL) Education training

   Geared to BUILD THE ANCHOR OF   ‘SAMSKRUTH-  PRONUNCIATION- (Language (Social) and Advanced VEDIC RECITATION)’  of SAME TEXT –

   SAME LANGAUGE- GRAMMAR - ACROSS DEMOGRAPHIES AND CULTURAL – USAGE CONTEXTS. Be it Kalidasa, Panchatantra, Vedic Text.

 

The ‘SAME’ PRUSUHA SUKTA’ (Rig Veda X.90)/ Valmiki Ramayana / Bhaagavatam / Gita -  recited across the land scape of India across different demographics and usage contexts does not ‘LISTEN- SOUND THE SAME’?! 

 

The genre of ‘ TRADITIONALLY TRAINED EXPERTS-CUM- PRACTITIONERS’ seem to assess the situation differently from the SCIENTISTS and SOCIAL SANSKRIT PROMOTERS / COMPUTATIONAL SANSKRIT LINGUISTIS MODELLING SANSKRIT LIKE ENGLISH IN TOKENIZATION framework.

 

-------------------------

2. Response by Prof. Korada ji  covers how the issues is addressed in tradition on ‘Hrasva (Svara) - Deergha (Svara)' by Context.

 

BVK Sastry (2)  :  <.. Reciter Pronunciation of 'Short- Long- Accented (Raise or lowered)' is user intentional and contextual. Different Traditional Texts deal this issue in different discipline specific contexts. Different Cultural Linguistic overlaps cause different experience.  While Grammar uses 'One अ-कार ' - as indivisible ' Maatraa' unit,  there is a mode of teaching < अर्धमेकारमर्धमोकारं चाधीयते  ..  पार्षदकृतिरेषा तत्रभवताम् । नैव हि लोके नान्यस्मिन् वेदे अर्ध एकारः अर्ध ओकारो’स्ति । कैयटः - पार्षदकृतिरिति । गीतिवशात् तथोच्चारणमित्यर्थः । >

 

It appears much of Current Anglicized / Local Prakrutized/ (-  Hindiized )- Vedic Studies (?) understanding and use of ‘Samskruth Documents’ for Translation- Analytics violate the traditional guidance from 'Jaimini' - on How to engage with the given 'Mantra' by 'Meaning (यत्रार्थवशेन पादव्यवस्था) and Structural Units of quartets (Paada- यत्र पादकृता व्यवस्था) and by Articulation (  गीतिषु सामाख्या - विशिष्टा काचिद्गीतिः सामेत्युच्यते)

 

It also appears that when ' Samskruth Language Document Data' is taken for Scientific analysis, the ' CONTEXT' of 'DATA' - has been fuzzy by factors of (i) Loss of 'Shaastra-Technicality  (ii)  USAGE context as 'ART- Social conversation- Ritual   (iii) Overlay of Non-Samskrutham Language Models using ' Basic Human Brain- Neurological Modelling' - a 'CONTEXT AGNOSTIC' scenario. 

This part is NOT addressed in 'Shaastra' as ' desired by Modern Material Science'. 

 

The ‘Hrasva (Svara) - Deergha (Svara)' by Context - requisite analysis is covered in a plethora of disciplines contextually by 'Customizing 'Shikshaa' Shaastra for Mystic Mantra (Veda), Shaastra, Samgeetha, Sahitya, Chandas using different technical terms (Paribhashaa).

The term 'Hrasva (Svara) - Deergha (Svara) ' carry different connotation in Vyakarana, Chandas, Samgeetha and Veda.

 

-----------------------------

3. Asking by Prof. Bijoy Misra ji : <    Prof Korada and friends,   From the neurological modelling point of view, we don't find any scientific reasoning for ह्रस्व and दीर्घ timings.  They appear more cultural than biological, they possibly have taken root from the mathematics of beats.  Best regards   >

 

BVK Sastry (3)  :  Neurological functionality is a systemic  biological capability. In this case, the Human structural- Architectural- Archetypal ability covering ‘ Mind-Brain- Conscious Interfacing by CONTEXT’.  

The ‘Charge’ is a Natural State, Primarily a ‘STATE’.  The ‘Scientist – Analyst’ marks the ‘Charge’  Depending on the CONTEXT, as ‘ Positive-Negative ( Polarity) to Study  - Explain- the Phenomenon and Suggest how to build useful applications.

 

Like this, Panini ‘Shiva sutra – Varna- Aksara Samaamnaaya’  ( Vyakarana Base as Vedanga) is a Vision of ‘ Natural STATE of Mind-Brain Interfacing’,  an extension of What is Given in ‘Shikshaa- Vedanga’  and linked to ‘Chandas’ Structural expansion beyond ‘Metrical Rhythms’. 

Therefore, a Data pool of ‘How Shiva Sutras’ are recited by Humans may help to arrive at the Scientific reasoning on <  VARNA (Base) from which we get   'Hrasva (Svara) - Deergha (Svara) '  divisions by ‘Quantum containers in TIME (= Maa-Traa- Kaala).

 

-----------------------------------------------  

 

Regards

BVK Sastry

[Bijoy Misra]

Dear Dr BVK and friends,

From the modeling point of view, the consonants व्यञ्जन carry the information, the vowels स्वर provide context in the speech expression.

It is a translation of analog neurological fields to quantized acoustic units (neuron to tissue).  The vowels are the intermediary that prepare the

neurological field to the possible expression. The व्यञ्जन partition is quick engineering, built-in cosmological, while the स्वर contains the analog

nature through tone and timing. Quantization in tone and timing is artificial, a method to reproduce speech. We are still struggling to understand.

Best regards,

Bijoy Misra

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[BVK Sastry (G-S-Pop)]

Namaste Misra ji

 

1. Thanks for the clarification and the work ahead and need  to understand ‘Nature of Language- Elements and their Classifications- Processes- Properties for Modelling’.  Suffice it to say :  the current talk of AI related to Sanskrit (Which is one of the languages of IKS –documents ).

 

The correction needed is to overcome the hermeneutic error in analytics-mismap of  

 

               ‘Panini – (Vedanga- Veda Bhashaa / Deva Bhashaa/ Devataa Bhashaa / Prakruti Bhashaa / Brahmi / Shaastra Bhashaa) tradition’  

                to  

               Aristotle- – Biblical Logos Philosophical -Theological framework seen as ‘Social Colonial English’ rooted to Grekko-Roman- linguistics’.

               https://biblehub.com/greek/3056.htm  

 

Modern Neuroscience / NLP research is neutral to both above traditions and looking for ‘ Science of Magical Chant Cantation, which can influence Material Processes’.

 

2. As of Present, in my little and limited understanding :

 

    a) For Samskrutham : We seem to be  (almost) ‘parrot repeating the inherited textual tradition ( in specific context-windows and applications)

 

         where the primary context-providing disciplines have almost lost their ‘ground connection and traditional modelling of ‘Language’,

         where  the primary context-providing disciplines seem to be comfortable living in a two-chamber disconnected - dialogue, one used for

         traditional discourse ( Pride – Prejudice loaded) and one for Professional use  adapting the alien model of  ‘3 PP – Material science on

        ‘Science of Body- Mind- Language ( Deha/Shareera  -   Manas/Chitta – Bhashaa as Bhaava- Aakhyaana = Thought Articulation in Intelligent

        Interactive Conversation’::  the scope of which is covered by  the meaning attached to one Samskruth term ‘ (Yoga / Dharmyam- aavayoh-

        Samvaada’ (Gita: 18-70- is just  one reference )  ( or Samskrutha-Sambhashanam as preferred by some teams.)

       

       As pointed out by Prof. Korada, there is textual traditional clarity on ‘Samskrutham:  Nature of Language- Elements, Their Classifications-

      Processes- Properties for Modelling’.  

 

      The technical term-pointer to this, from Vedanga  is  mostly ‘Varna- Svara (Vyakti) – Akshara-  Samaamnaaya- Dharma/ Varna-Swabhava’.  

 

      Panini provides the vision of this in Shiva sutras.  Panini gives classification clarity on Svara- Vyanjana with Pratyahara clues as ‘ Ac- hal- Al’.

 

      Patanjali provides the pedagogy and methodology of this ‘Varna- Akshara- Samaamnaaya’ as relevant to ‘ Samskrutham’.

 

      Bhartruhari and  several later proponents elaborate Shabda Brahma : Yogaanga-Vednata :: dimensions of Samskrutha Vyakarana ( The Vak-

      Yoga Sampradaya  and Vako-Vakyam).

 

      The Upaveda streams ( Ayurveda, Samveda, Vastu….) develop applications ‘ Tantra- Mantra- Yantra’- of this ‘ Language- Natural Process which 

       provides a Science and Technology addressing the  ‘Consciousness – Intended Action of Articulation’ - thread binding the ‘Mind-Body-

      medley (= Chitta –Vrutti of Five types) from Patanjali Yoga sutra ( 1- 5 and 1-6 /  Sutra 1-11 defines ‘ Smruti: Indelible Imprint of Vision-

       Experience  in ‘Chitta’ , which can manifest later/ be recalled later/ modified and improvised and searched out using a time-space stamp).  

 

        ‘Smruti –Vrutti’ , thus, is pointing to ‘Bio-Neural Memory(?)-the Material, Physical, Physiological, Biological Potential and Process imprints.

        The ‘Varna- Akshara- Svara/ Vyanjana logic’ may be in this zone of ‘Chitta’. What then is ‘Chitta’ beyond ‘Brain’ ?    

 

      b) For Scientists Researching ‘ Resources in Samskrutham :  there seems to be a critical need to have a clarity on ‘Ground of exploration’.

           In my limited understanding, there needs to be consortium model – Resource supported – Team work – where to understand the ‘

            Upaveda- specific Samskruth Language Modelling’ , for which the base is pointed to by Prof. Korada. 

 

            This work involves lot of ‘clearing-cleaning-restoring of tradition’  which in its magnitude can be said as ‘ Herculean’ or  Himalayan’.

 

     c)  Your pointer on  <  From the modelling point of view, the consonants व्यञ्जन carry the information, the vowels स्वर provide context in the

                                            speech expression. It is a translation of analog neurological fields to quantized acoustic units (neuron to tissue). 

                                            The vowels are the intermediary that prepare the neurological field to the possible expression.

                                            The व्यञ्जन partition is quick engineering, built-in cosmological, while the स्वर contains the analog nature through tone

                                            and timing.

                                            Quantization in tone and timing is artificial, a method to reproduce speech. > :

                                              

I agree on the conclusion:  <   We are still struggling to understand. >

 

We may  need a pre-requisite clarity on ‘Generation of Speech’ = Thought Articulation, answering the question – ‘Why I speak ( beyond making babbling sounds for pain or pleasure) ? the way I am speaking?

 

Where did language as a ‘Ghosted convention got loaded on the ‘Sound-sequence-structures’ ? 

 

How am I loading the ‘Meaning- Purpose – Convention’ over the ‘ Sound- Structures and archetype architecture’ ?

 

These are some of the hidden quests in the Samskruth Language Modelling Deliberations on what makes a ‘Pada’ as ‘ vivakshita-artha – eka-vachaka’ ?

 

Thinking ….

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[Bijoy Misra]

Dear Dr BVK and friends,

First we have to acknowledge the fundamental thought that speech is a capacity (faculty)  शक्ति, like walking, hitting, eating or lifting.

I have not read all literature on the subject, but the query on speech as a human function is impressive and fundamental.  Then the

question is what is speech and who speaks.  Here we have to analytic not speculative.  We must understand that speech is not

analyzed in western science, it is hounded by the biblical restrictions of an unscientific cosmology.

So, how did speech evolve?  Here we believe the शक्ति declaration does play a role. The शक्ति is the ability to express oneself through

acoustic signals.  Expression through skin, blood flow and nerves is available in animals, but the articulation of the internal state is a 

human characteristic.  This articulation is executed with the help of वर्ण, which are units of speech.  So our internal analog neural state

is converted to a set of acoustic modules (frequencies) through this शक्ति.  While the object is converted to a consonant व्यञ्जन, the distance,

time or emotion are converted through the vowel  स्वर.  In principle this transfer could be complete with subtle वर्ण that are outside the 

hearing range.  So is the speech model that we are pursuing.  It is an energy model.   

In speech the स्वर is analog, notes are recorded in perception which are artificial and orchestrated.  In our view, a revealed vedic mantra

would be analog in nature, it is a pure speech expression.  Hence the suggestion that the mantra needs be reproduced as an analog speech

event exactly as uttered.  Organization of any kind reduces the original revelation.  

In the Vedic speech production, we observe a cluster of   उपसर्ग (a Paninian term, counting twenty) which appear to operate as qualifiers.  

We would appreciate any research on the nature of उपसर्ग in transforming the thought to speech.

Best regards,

Bijoy Misra        

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[Prakash Raj Pandey]

Sorry for asking the same question again. 

According to the chanda rule for Shardulavikriditam, the मु of मुक्तावली should be pronounced गुरु, and the general rule that a ह्रस्व स्वर followed by a conjunct consonant becomes गुरु, makes मु a गुरु one.   

In such cases, should the ह्रस्व स्वर be pronounced as a दीर्घ स्वर, as pronounced by the reciter, or is there any other way to pronounce it as a गुरु स्वर without making it a  दीर्घ one (मुक्क्तावली?).

Best regards,
Prakash Raj Pandey

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[Sivasenani Nori]

Namaste. 

My understanding is as follows. 

Before a conjunct syllable, we need an adjustment of our speech apparatus and so we take more time, and end that effort pronouncing the next consonant, मुक् in this case which takes two matras. So the singer ought to have paused on मुक् and not मु. Such things are drilled into the student very carefully while teaching Veda, but teachers of music take it easier. We can see the distinction when a trained Vedic scholar pronounces पितृ and शत्रु. 

Regards 

N Siva Senani 

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[G S S Murthy]

Gurutva makes itself felt if the yati after samyukta akShara  is disregarded while reciting the verse.

Regards

Murthy

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[Mahamaho. Subrahmanyam Korada]

नमो विद्वद्भ्यः

According to the chanda rule for Shardulavikriditam, the मु of मुक्तावली should be pronounced गुरु, and the general rule that a ह्रस्व स्वर followed by a conjunct consonant becomes गुरु, makes मु a गुरु one.   

In such cases, should the ह्रस्व स्वर be pronounced as a दीर्घ स्वर, as pronounced by the reciter, or is there any other way to pronounce it as a गुरु स्वर without making it a  दीर्घ one (मुक्क्तावली?).---- Vid Prakash Raj Pandey

It is already touched .

In  छन्दस्  and  व्याकरण , the terms - लघु and गुरु  have got some purpose - प्रस्तार in छन्दस् - य मा ता रा ज भा न स  ; in व्याकरण - ’गुरोश्च हलः’ पा 3-3-103, अङ् - शिक्षा ।

Have you , in any work related to गान्धर्ववेद, seen mention and fixing of specific time for pronunciation of गुरु and लघु - even in any शिक्षा ?

What is गुरुस्वर ?

Why to  mix up दीर्घ and गुरु ?

it is very clear - while reciting a song / verse - especially during मूर्छना , due to गीतिवश - ह्रस्व is pronounced as दीर्घ and vice versa and this is accepted in शास्त्रs .

As per शिक्षा - ह्रस्व has got एकमात्राकाल whereas दीर्घ has got द्विमात्राकाल । In गीती this time limit is irrelevant .

धन्यो’स्मि

Dr.Korada Subrahmanyam

Prof of Sanskrit (Retd)

Adj Professor , Dept of Heritage Science and Technology

IIT , Hyderabad

Chairman , Bharateeya Vidvat Parishat

Ph:09866110741

https://sites.google.com/view/koradeeyam/home

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[MANOJ KUMAR BARMAN]

नमो विद्वद्भ्यः

There are some rules relating to Guru and Laghu in the Chhanda Shastra.
In the Chhandomanjari, Acharya Gangadas says that letters with anusvāra, letters with visarga, long vowels, the letter preceding a conjunct consonant, and the last letter of a pāda will be guru.
सानुस्वारश्च दीर्घश्च विसर्गी च गुरुर्भवेत्।

वर्णः संयोगपूर्वश्च तथा पादान्तगोऽपि वा॥
Exceptions to this rule are also found. As has been stated in the Saraswati Kanthabharana:
यदा तीव्रप्रयत्नेन संयोगादेरगौरवम्।
न च्छन्दोभङ्ग इत्याहुस्तदा दोषाय सुरयः।।

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Thank You.

# With Regards #

Dr. Manoj Kumar Barman,

(Assistant Professor in Sanskrit)

Hooghly Mohsin College
College Road, P.O.- Chinsurah, Dist.- Hooghly,
West Bengal, India - 712 101

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[Venkatakrishna Sastry]

Namaste

Prof. Korada has clearly guided on the issue being debated on < pronunciation : as practiced>. . If my understanding is right, Misra ji is pointing to the  quest : ' How, from where Speech (Vak - Bhashaa) emanates :: Which  is a different debate linked to Upanishadic quest < yato vacho nivartante ... apraapya manasaa saha ...:: The shabda Brahma exploration :: The issue of 'Language - Consciousness - Intention - Bio memory- Biology-Neurological capability > connections. For this investigation, we need a different dialogue between Science teams exploring 'Samskruth Documents'  and Samskruth-Scientists who can connect Science of Tradition (Prakruti Vijnana)  to Modern Science.  The ' gap area'  is Consciousness- Matter- Relation Modelling as 'Prakruti (Gita 7-4). .   

In the present context of post,

The technicality of < गुरु-लघु>   <ह्रस्व -दीर्घ-स्वर>  is 'Shaastra-Context dependent'. Why Mix up? 

This 'Mix up' by dragging inappropriate practice and linking it to ' inappropriate link to the Shaastra texts' are at the root of many debates and social media posts; And this gets carried out in many academic papers  porting technical concepts across 'shaastras'.  

'Vedas (Rik to Sama) : Rik svara technicalities are distinctly different from 'Saama'.

Vednaga's (Shiksha - Chandas- Vyakarana) : Svara- Vyanjana/ Hrasva-Deergha- Pluta- technicalities are distinctly different across Vedangas.

Upavedas ( Yajus to Saama): Yajnika Yajus/ Saama related svaras technicalities are distinctly different from 'Gandharva Veda / Loka-Gita - Sangeetha' .

The clarity on 'sounds' generated by 'Humans' as 'Voicing ( uccharana)'  and ' Matter generated frequencies (Tuning fork / instruments)' is to be clearly understood here, more specifically in 'claimed scientific research on 'Svara as accent /   गुरु-लघु as time elongated pronunciation. 

 

Regards

 

Dr. B V Venkatakrishna Sastry
(G-Mail)

 

 

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[Bijoy Misra]

In this context, I should add that we reduce stress on reading, but try recitation.  Recitation will demand the whole sentence to be uttered.

We have to know that the meaning is what we express and not what is heard.  The latter has been the western linguistics which is very

different from the Paninian linguistics that should be followed.  The meaning is not in a dictionary but in our perception. The gist is that 

speech is not mechanical, but it has "life". All efforts of mechanization of speech should be avoided.  in course of time, we should discuss

more on the "life" "liveliness" of a word.  Rasa is in play here.  

We are way behind in our research, we have to catch up.  

Best regards,

Bijoy Misra

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