Pāṇini

Pāṇini (Devanāgarī: पाणिनि; patronímico que significa "descendente de Paṇi"), nascido em Gandhara (c.520 a.C. – c.460 a.C.), foi um gramático indiano que compôs uma gramática sânscrita com o nome Aṣṭādhyāyī (sânscrito transliterado aṣṭa = oito + ādhyāya = capítulo), constituída por 8.000 sutras ou aforismos, cuja consistência e encadeamento lógico apresentam notável rigor. A composição da gramática de Pāṇini é convencionalmente usada para marcar o fim do sânscrito védico, e o começo do sânscrito clássico. Os registros históricos disponíveis levam a comunidade científica a reputá-lo como a primeira gramática de uma língua produzida na história da civilização humana. Essa gramática foi traduzida pela primeira vez para uma língua européia no alemão, por Böthtlingk, em Leipzig (Alemanha) entre 1837 e 1840. Pāṇini resume e sintetiza toda uma tradição (até então apenas oral) de gramáticos indianos anteriores, e cita o nome de 68 gramáticos predecessores. Sua obsessão pelo estudo do sânscrito deve-se ao fato de que era considerada a língua dos deuses (devavāṇī), e os eruditos davam-se conta de que ela se estava modificando ou "corrompendo". Com efeito, acreditava-se naquela época que apenas uma ligeira diferença ou erro de pronúncia poderia invalidar uma vasta e complicada cerimônia religiosa da cultura local. Decorre disso o rigoroso estudo fonético e fonológico do sânscrito encontrado nesse texto: a análise da articulação é tão profunda que se admira pela sua modernidade. A análise do modo de produção dos sons da língua foi herdada duma tradição antiga, contida nos textos Prātiśākhyā védicos e nos Śikṣā. Nesses textos a distinção entre fone e fonema não é explicita, causando algumas diferenças metodológicas em comparação com a Lingüística ocidental.

Lotus

From ancient times the lotus has been a divine symbol in Asian traditions representing the virtues of sexual purity and non-attachment. Hindus revere it with the divinities Vishnu and Lakshmi often portrayed on a pink lotus in iconography. In the representation of Vishnu as Padmanabha (Lotus navel), a lotus issues from his navel with Brahma on it. Goddess Sarasvati is portrayed on a white-colored lotus. Often used as an example of divine beauty, Vishnu is often described as the 'Lotus-Eyed One'. Its unfolding petals suggest the expansion of the soul. The growth of its pure beauty from the mud of its origin holds a benign spiritual promise. In Hindu iconography, other deities, like Ganga and Ganesha are often depicted with lotus flowers as their seats. The lotus plant is cited extensively within Puranic and Vedic literature, for example: One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus is untouched by water. —Bhagavad Gita 5.10: In Chinese culture Confucian scholar Zhou Dunyi wrote: I love the lotus because while growing from mud, it is unstained. Most deities of Asian religions are depicted as seated on a lotus flower. In Buddhist symbolism, the lotus represents purity of the body, speech, and mind as if floating above the muddy waters of attachment and desire. According to legend[citation needed], Gautama Buddha was born with the ability to walk, and lotus flowers bloomed everywhere he stepped. In the classical written and oral literature of many Asian cultures the lotus is present in figurative form, representing elegance, beauty, perfection, purity and grace, being often used in poems and songs as an allegory for ideal feminine attributes. In Sanskrit the word lotus (padma पद्म) has many synonyms. Since the lotus thrives in water, ja (denoting birth) is added to synonyms of water to derive some synonyms for the lotus, like ambuja (ambu= water + ja=born of), neeraj (neera=water + ja= born of), pankaj, pankaja, kamal, kamala, kunala, aravind, arvind, nalin,nalini and saroja and names derived from the lotus, like padmavati (possessing lotuses) or padmini (full of lotuses). These names and derived versions are often used to name girls, and to a lesser extent boys, in India, Nepal and Sri Lanka, as well as in many other countries influenced by Indic culture, like Thailand, Cambodia, Indonesia and Laos. Drawing in turn on these beliefs, the international Bahá'í community adopted this symbolism in the design of the Lotus Temple in New Delhi, India.

Surya Siddhanta

The Surya Siddhanta is one of the earliest doctrine or tradition (siddhanta) in archeo-astronomy of the Hindus. Its original version is by an unknown author. It describes the archeo-astronomy theories, principles and methods of the ancient Hindus. This siddhanta is supposed to be the knowledge that the Sun god gave to an Asura called Maya. Asuras were enemies of the Deva, the Gods of Hindus. Asuras were believed to be residents of the nether worlds. Significant coverage is on kinds of time, length of the year of gods and demons, day and night of god Brahma, the elapsed period since creation, how planets move eastwards and sidereal revolution. The lengths of the Earth's diameter, circumference are also given. Eclipses and color of the eclipsed portion of the moon is mentioned. This explains the archeo-astronomical basis for the sequence of days of the week named after the Sun, Moon, etc. Musings that there is no above and below and that movement of the starry sphere is left to right for Asuras makes interesting reading. Varahamihira in his Panchasiddhantika contrasts it with four other treatises, besides the Paitamaha Siddhantas (which is more similar to the "classical" Vedanga Jyotisha), the Paulisha and Romaka Siddhantas (directly based on Hellenistic astronomy) and the Vasishta Siddhanta. Citation of the Surya Siddhanta is also found in the works of Aryabhata. The work referred to by the title Surya Siddhanta has been repeatedly recast. There may have been an early work under that title dating back to the Buddhist Age of India (3rd century BC). The work as preserved and edited by Burgess (1860) dates to the Middle Ages. Utpala, a 10th-century commentator of Varahamihira, quotes six shlokas of the Surya Siddhanta of his day, not one of which is to be found in the text now known as the Surya Siddhanta. The present version was modified by Bhaskaracharya during the Middle Ages. The present Surya Siddhanta may nevertheless be considered a direct descendant of the text available to Varahamihira. This article discusses the text as edited by Burgess. For what evidence we have of the Gupta period text, see Pancha-Siddhantika. It has rules laid down to determine the true motions of the luminaries, which conform to their actual positions in the sky. It gives the locations of several stars other than the lunar nakshatras and treats the calculation of solar eclipses. as well as solstices eg.summer solstice 21/06

ON PROFESSOR MAX MÜLLER (Written for the Brahmâvadin, from London, June 6, 1896.)

~ ON PROFESSOR MAX MÜLLER (Written for the Brahmâvadin, from London, June 6, 1896.) ~

Though the ideal of work of our Brahmavâdin should always be "कर्मण्येवाधिकारस्ते मा फलेषु कदाचन — To work thou hast the right, but never to the fruits thereof", yet no sincere worker passes out of the field of activity without making himself known and catching at least a few rays of light. The beginning of our work has been splendid, and the steady earnestness shown by our friends is beyond all praise. Sincerity of conviction and purity of motive will surely gain the day; and even a small minority, armed with these, is surely destined to prevail against all odds. Keep away from all insincere claimants to supernatural illumination; not that such illumination is impossible, but, my friends, in this world of ours "lust, or gold, or fame" is the hidden motive behind ninety per cent of all such claims, and of the remaining ten per cent, nine per cent are cases which require the tender care of physicians more than the attention of metaphysicians. The first great thing to accomplish is to establish a character, to obtain, as we say, the प्रतिष्ठिता प्रज्ञा (established Wisdom). This applies equally to individuals and to organised bodies of individuals. Do not fret because the world looks with suspicion at every new attempt, even though it be in the path of spirituality. The poor world, how often has it been cheated! The more the संसार that is, the worldly aspect of life, looks at any growing movement with eyes of suspicion, or, even better still, presents to it a semi-hostile front, so much the better is it for the movement. If there is any truth this movement has to disseminate, any need it is born to supply, soon will condemnation be changed into praise, and contempt converted into love. People in these days are apt to take up religion as a means to some social or political end. Beware of this. Religion is its own end. That religion which is only a means to worldly well-being is not religion, whatever else it may be; and it is sheer blasphemy against God and man to hold that man has no other end than the free and full enjoyment of all the pleasure of his senses. Truth, purity, and unselfishness — wherever these are present, there is no power below or above the sun to crush the possessor thereof. Equipped with these, one individual is able to face the whole universe in opposition. Above all, beware of compromises. I do not mean that you are to get into antagonism with anybody, but you have to hold on to your own principles in weal or woe and never adjust them to others' "fads" through the greed of getting supporters. Your Âtman is the support of the universe — whose support do you stand in need of? Wait with patience and love and strength; if helpers are not ready now, they will come in time. Why should we be in a hurry? The real working force of all great work is in its almost unperceived beginnings. Whoever could have thought that the life and teachings of a boy born of poor Brâhmin parents in a wayside Bengal village would, in a few years, reach such distant lands as our ancestors never even dreamed of? I refer to Bhagavan Ramâkrishna. Do you know that Prof. Max Müller has already written an article on Shri Ramakrishna for the Nineteenth Century, and will be very glad to write a larger and fuller account of his life and teachings if sufficient materials are forthcoming? What an extraordinary man is Prof. Max Müller! I paid a visit to him a few days ago. I should say, that I went to pay my respects to him, for whosoever loves Shri Ramakrishna, whatever be his or her sect, or creed, or nationality, my visit to that person I hold as a pilgrimage. "मद्भक्तानां च ये भक्तास्ते मे भक्ततमा मताः — They who are devoted to those who love Me — they are My best devotees." Is that not true? The Professor was first induced to inquire about the power behind, which led to sudden and momentous changes in the life of the late Keshab Chandra Sen, the great Brâhmo leader; and since then, he has been an earnest student and admirer of the life and teachings of Shri Ramakrishna. "Ramakrishna is worshipped by thousands today, Professor", I said. "To whom else shall worship be accorded, if not to such", was the answer. The Professor was kindness itself, and asked Mr. Sturdy and myself to lunch with him. He showed us several colleges in Oxford and the Bodleian library. He also accompanied us to the railway station; and all this he did because, as he said, "It is not every day one meets a disciple of Ramakrishna Paramahamsa." The visit was really a revelation to me. That nice little house in its setting of a beautiful garden, the silverheaded sage, with a face calm and benign, and forehead smooth as a child's in spite of seventy winters, and every line in that face speaking of a deep-seated mine of spirituality somewhere behind; that noble wife, the helpmate of his life through his long and arduous task of exciting interest, overriding opposition and contempt, and at last creating a respect for the thoughts of the sages of ancient India — the trees, the flowers, the calmness, and the clear sky — all these sent me back in imagination to the glorious days of Ancient India, the days of our Brahmarshis and Râjarshis, the days of the great Vânaprasthas, the days of Arundhatis and Vasishthas. It was neither the philologist nor the scholar that I saw, but a soul that is every day realising its oneness with the Brahman, a heart that is every moment expanding to reach oneness with the Universal. Where others lose themselves in the desert of dry details, he has struck the well-spring of life. Indeed his heartbeats have caught the rhythm of the Upanishads "तमेवैकं जानथ आत्मानमन्या वाचो विमुञ्चथ — Know the Atman alone, and leave off all other talk." Although a world-moving scholar and philosopher, his learning and philosophy have only led him higher and higher to the realisation of the Spirit, his अपरा विद्या (lower knowledge) has indeed helped him to reach the परा विद्या (higher knowledge). This is real learning. विद्या ददाति विनयम् — "Knowledge gives humility." Of what use is knowledge if it does not show us the way to the Highest? And what love he bears towards India! I wish I had a hundredth part of that love for my own motherland! Endued with an extraordinary, and at the same time intensely active mind, he has lived and moved in the world of Indian thought for fifty years or more, and watched the sharp interchange of light and shade in the interminable forest of Sanskrit literature with deep interest and heartfelt love, till they have all sunk into his very soul and coloured his whole being. Max Müller is a Vedantist of Vedantists. He has, indeed, caught the real soul of the melody of the Vedanta, in the midst of all its settings of harmonies and discords — the one light that lightens the sects and creeds of the world, the Vedanta, the one principle of which all religions are only applications. And what was Ramakrishna Paramahamsa? The practical demonstration of this ancient principle, the embodiment of India that is past, and a foreshadowing of the India that is to be, the bearer of spiritual light unto nations. The jeweller alone can understand the worth of jewels; this is an old proverb. Is it a wonder that this Western sage does study and appreciate every new star in the firmament of Indian thought, before even the Indians themselves realise its magnitude? "When are you coming to India? Every heart there would welcome one who has done so much to place the thoughts of their ancestors in the true light", I said. The face of the aged sage brightened up — there was almost a tear in his eyes, a gentle nodding of the head, and slowly the words came out: "I would not return then; you would have to cremate me there." Further questions seemed an unwarrantable intrusion into realms wherein are stored the holy secrets of man's heart. Who knows but that it was what the poet has said— तच्चेतसा स्मरति नूनमबोधपूर्वं । भावस्थिराणि जननान्तरसौहृदानि ॥ —"He remembers with his mind the friendships of former births, firmly rooted in his heart." His life has been a blessing to the world; and may it be many, many years more, before he changes the present plane of his existence!

129th hymn of the tenth book of the Rig-veda

Nor Aught nor Naught existed; yon bright sky
Was not, nor heaven's broad woof outstretched above.
What covered all? what sheltered? what concealed?
Was it the water's fathomles abyss?
There was not death — yet was there naught immortal,
There was no confine betwixt day and night;
The only One breathed breathless by itself,
Other than It there nothing since has been.
Darkness there was, and all at first was veiled
In gloom profound — an ocean without light —
The germ that still lay covered in the husk
Burst forth, one nature, from the fervent heat.
Then first came love upon it, the new spring
Of mind — yea, poets in their hearts discerned,
Pondering, this bond between created things
And uncreated. Comes this spark from earth
Piercing and all-pervading, or from heaven?
Then seeds were sown, and mighty powers arose —
Nature below, and power and will above —
Who knows the secret? who proclaimed it here,
Whence, whence this manifold creation sprang?
The gods themselves came later into being —
Who knows from whence this great creation sprang?
He from whom all this great creation came,
Whether his will created or was mute,
The Most High Seer that is in highest heaven,
He knows it — or perchance even He knows not.

- Vedas