[Guruvayur/Guruvayoor] The Relation between Sanskrit and Indian concept of Time.

November 3, 2006

HARI AUM

Sanskrit as a language itself is yet to be revealed in

its full potential. Good have to have sent this info.

Regards

Balagopal

NARAYANA NARAYANA NARAYANA

--- Krishna Prasad <rkrishp99 wrote:

> From Hajime Nakamura 's *Notion of Time in India*

>

> In the classical Indian languages, there are no

> words which corresponded to

> the concept " to become. " The verb formed from the

> root *bhu *can be

> translated as both " to become " and " to exist. " These

> two aspects of

> perceived reality, conceived as antithetical by the

> Western mind, are not

> even distinguished. " To become " is merely an aspect

> of " to exist. " The noun

> *bhava*, formed from the same root, can mean either

> " being born " or

> ''existing'' (1); in other words, to become is to be

> born. To express the

> idea of change at all, Indians had to make shift

> with the words *anyatha

> bhavati *or *anyathabhava* " being otherwise. "

> Becoming is expressed in terms

> of being, dynamic is seen as a phase of static. The

> point of view permeates

> the language. The noun, which expresses the more

> stable and unchanging

> aspects of a thing, is in Sanskrit more likely to be

> used than the verb, and

> correspondingly adjectives are more frequent than

> adverbs. In classical

> Sanskrit,(2) indeed, especially in prose writings,

> it became usual to employ

> verbal nouns or participles instead of finite verbs.

> For example, the

> sentence " Because of the rain, the food appears " is

> expressed in classical

> Sanskrit as " Because of the rain, appearance of the

> food (is possible). " It

> has been the practice since ancient times to use the

> participial form

> instead of the finite verb to express the past

> tense, and it became a common

> expression in colloquialism of the later periods.(3)

> Sanskrit will also use

> an adjective, which is static in feeling, to express

> an idea which might

> take a verb in the languages of the West. The

> classic Western expression of

> the sense of flux uses a vivid and specific verb.

> " All things flow " (pa/nta

> rei), The corresponding idea is expressed in

> Sanskrit as *sarvam anityam*,

> " all existences are impermanent. "

>

> We find the same habit of mind conditioning the use

> of periphrastic forms.

> The periphrastic perfect, though seldom found in the

> Vedas, appears

> frequently in the literature after the Brahmanas.

> " He went " becomes *gamayam

> cakara* (literally, " he did going " ). Again, the

> periphrastic future may be

> used to express future action.(4) For example, the

> word *gantasi *(you are

> the one who goes) is used to express the meaning

> " you will go, " thus

> directing the attention away from the action to the

> stable state of the

> actor.

> The primacy of the noun is illustrated in the

> Sanskrit denominative, a

> category of verb not found in the classical grammar

> of the West. For

> example, the denominative putrlyati is formed from

> the noun *putra *(son)

> and means " to desire to have a son, " and

> *svamlyati*, from the noun

> *svamin*(master) means " to regard as a master. "

> Generally speaking,

> the denominative

> connotes the meaning of " to be . . . , " " to work as

> . . . , " " toregard as .

> . . , " " to desire . . . , " but the real emphasis of

> the word is on the noun.

>

> Similarly, the meaning " to be able to, " expressed in

> Western languages by

> verbs or auxiliary verbs, is expressed in Sanskrit

> by an adjective, sakya,

> or an indeclinable, sakyam. For example,* na

> devasuraih sarvaifh

> sakyahprasahitum yudhi* (Ramayana II, 86, 11 ) = non

> potest proelio superari

> acunctis dis daemonibusque(5) (he cannot be

> conquered in battle by all the

> gods and spirits).

>

> In Sanskrit, then, finite verbs are seldom used; the

> verb appears mainly as

> a verbal noun, and the nominal sentence is more

> often used than the verbal

> sentence. Usage of the infinitive of the verb is

> also limited; it is never

> used as subject(6) or as object. When it seems

> necessary to use the

> infinitive as an object, an abstract noun formed

> from the root of the verb

> is used instead, thus directing attention from the

> changing aspect of the

> action to the unchanging universal: " to appear " does

> not equal " appearance. "

>

> The centrality of the noun is further illustrated by

> the absence in Sanskrit

> of the adverbial suffix which is common to all

> Western languages. Adjectives

> are converted into adverbs by adding (w=s) in Greek,

> -ment in French, -Iy

> and -lich in English and German. In Sanskrit,

> however, the accusative case

> of the adjective is used if it is necessary to

> modify the verb. Ablative and

> locative cases of adjectives may also be used

> adverbially.The adverb itself

> is not even acknowledged as a part of speech in

> Sanskrit.

>

> There are other curious illustrations of this

> tendency to comprehend things

> through their static aspects. To connect two ideas,

> Western languages use

> such conjunctions *as *and or *then*; Sanskrit, in

> contrast, will express

> the same idea by adding the demonstrative pronoun

> *sa *to the subject of the

> sentence, as if " John runs and jumps " were to be

> expressed as " John running

> he jumping. " The conjunction emphasizes the

> separateness of events; the

> demonstrative focuses on the subject, unchanging

> throughtime.

>

> --

> dotcompals: www.dotcompals.in

> .Org domain Names for just 2.5 USD

>

> Krishna Prasad

>

> Dare to give up the comfort of the 'known' and

> venture into the 'unknown'

> The more we know, the more we will come to realize

> what we do not know.

> If we want to achieve our true potential and live

> life to the fullest.

>

> As Poojya Gurudev said it,

>

> " Open your eyes. Burst your shell.

> Spread your wings and fly! "

>

> Swami Chinmayananda

> Hate not the sinner - hate the sin; and always hate

> the sin even with an

> excess of hatred. "

>

________

India Answers: Share what you know. Learn something new

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November 11, 2006

Om namo narayanaya

Please do not forward all kinds of mails to my in box, Please do forward only

important mail

with namasthey

Balachandran

Krishna Prasad <rkrishp99

rkrishp99

Friday, November 3, 2006 12:09:35 AM

[Guruvayur/Guruvayoor] The Relation between Sanskrit and Indian concept

of Time.

From Hajime Nakamura 's Notion of Time in India

In the classical Indian languages, there are no words which corresponded to the

concept " to become. " The verb formed from the root bhu can be translated as both

" to become " and " to exist. " These two aspects of perceived reality, conceived as

antithetical by the Western mind, are not even distinguished. " To become " is

merely an aspect of " to exist. " The noun bhava, formed from the same root, can

mean either " being born " or ''existing'' (1); in other words, to become is to be

born. To express the idea of change at all, Indians had to make shift with the

words anyatha bhavati or anyathabhava " being otherwise. " Becoming is expressed in

terms of being, dynamic is seen as a phase of static. The point of view

permeates the language. The noun, which expresses the more stable and unchanging

aspects of a thing, is in Sanskrit more likely to be used than the verb, and

correspondingly adjectives are more frequent than adverbs. In classical

Sanskrit,(2) indeed, especially in prose

writings, it became usual to employ verbal nouns or participles instead of

finite verbs. For example, the sentence " Because of the rain, the food appears "

is expressed in classical Sanskrit as " Because of the rain, appearance of the

food (is possible). " It has been the practice since ancient times to use the

participial form instead of the finite verb to express the past tense, and it

became a common expression in colloquialism of the later periods.(3) Sanskrit

will also use an adjective, which is static in feeling, to express an idea which

might take a verb in the languages of the West. The classic Western expression

of the sense of flux uses a vivid and specific verb. " All things flow " (pa/nta

rei), The corresponding idea is expressed in Sanskrit as sarvam anityam, " all

existences are impermanent. "

We find the same habit of mind conditioning the use of periphrastic forms. The

periphrastic perfect, though seldom found in the Vedas, appears frequently in

the literature after the Brahmanas. " He went " becomes gamayam cakara (literally,

" he did going " ). Again, the periphrastic future may be used to express future

action.(4) For example, the word gantasi (you are the one who goes) is used to

express the meaning " you will go, " thus directing the attention away from the

action to the stable state of the actor.

The primacy of the noun is illustrated in the Sanskrit denominative, a category

of verb not found in the classical grammar of the West. For example, the

denominative putrlyati is formed from the noun putra (son) and means " to desire

to have a son, " and svamlyati, from the noun svamin (master) means " to regard as

a master. " Generally speaking, the denominative connotes the meaning of " to be .

.. . , " " to work as . . . , " " toregard as . . . , " " to desire . . . , " but the

real emphasis of the word is on the noun.

Similarly, the meaning " to be able to, " expressed in Western languages by verbs

or auxiliary verbs, is expressed in Sanskrit by an adjective, sakya, or an

indeclinable, sakyam. For example, na devasuraih sarvaifh sakyahprasahitum yudhi

(Ramayana II, 86, 11 ) = non potest proelio superari acunctis dis daemonibusque(

5) (he cannot be conquered in battle by all the gods and spirits).

In Sanskrit, then, finite verbs are seldom used; the verb appears mainly as a

verbal noun, and the nominal sentence is more often used than the verbal

sentence. Usage of the infinitive of the verb is also limited; it is never used

as subject(6) or as object. When it seems necessary to use the infinitive as an

object, an abstract noun formed from the root of the verb is used instead, thus

directing attention from the changing aspect of the action to the unchanging

universal: " to appear " does not equal " appearance. "

The centrality of the noun is further illustrated by the absence in Sanskrit of

the adverbial suffix which is common to all Western languages. Adjectives are

converted into adverbs by adding (w=s) in Greek, -ment in French, -Iy and -lich

in English and German. In Sanskrit, however, the accusative case of the

adjective is used if it is necessary to modify the verb. Ablative and locative

cases of adjectives may also be used adverbially. The adverb itself is not even

acknowledged as a part of speech in Sanskrit.

There are other curious illustrations of this tendency to comprehend things

through their static aspects. To connect two ideas, Western languages use such

conjunctions as and or then; Sanskrit, in contrast, will express the same idea

by adding the demonstrative pronoun sa to the subject of the sentence, as if

" John runs and jumps " were to be expressed as " John running he jumping. " The

conjunction emphasizes the separateness of events; the demonstrative focuses on

the subject, unchanging throughtime.

--

dotcompals: www.dotcompals. in

..Org domain Names for just 2.5 USD

Krishna Prasad

Dare to give up the comfort of the 'known' and venture into the 'unknown'

The more we know, the more we will come to realize what we do not know.

If we want to achieve our true potential and live life to the fullest.

As Poojya Gurudev said it,

" Open your eyes. Burst your shell.

Spread your wings and fly! "

Swami Chinmayananda

Hate not the sinner - hate the sin; and always hate the sin even with an excess

of hatred. "

______________________________\

____

Music Unlimited

Access over 1 million songs.

http://music./unlimited

November 11, 2006

Dear Balachandranji, You can always opt for Guruvyaur email digest from the or you can completely disable individual emails and login to the groups directly

and read the posting whichever you like no one is forwarding you intentionallyGuruvayur is an . so whatever email is approved by the moderator of thisgroup will come to you if you are clicked the option of individual emails. Please read help and do accordingly if you need further help. Hare Guruvayurappa! Krishna Prasad

On 11/11/06, BALACHANDRAN NARAYANAN <nbchandran_rema wrote:

Om namo narayanayaPlease do not forward all kinds of mails to my in box, Please do forward only important mail

with namastheyBalachandranKrishna Prasad <rkrishp99rkrishp99

Friday, November 3, 2006 12:09:35 AM[Guruvayur/Guruvayoor] The Relation between Sanskrit and Indian concept of Time.From Hajime Nakamura 's Notion of Time in IndiaIn the classical Indian languages, there are no words which corresponded to the concept " to become. " The verb formed from the root bhu can be translated as both " to become " and " to exist. " These two aspects of perceived reality, conceived as antithetical by the Western mind, are not even distinguished. " To become " is merely an aspect of " to exist. " The noun bhava, formed from the same root, can mean either " being born " or ''existing'' (1); in other words, to become is to be born. To express the idea of change at all, Indians had to make shift with the words anyatha bhavati or anyathabhava " being otherwise. " Becoming is expressed in terms of being, dynamic is seen as a phase of static. The point of view permeates the language. The noun, which expresses the more stable and unchanging aspects of a thing, is in Sanskrit more likely to be used than the verb, and correspondingly adjectives are more frequent than adverbs. In classical Sanskrit,(2) indeed, especially in prose

writings, it became usual to employ verbal nouns or participles instead of finite verbs. For example, the sentence " Because of the rain, the food appears " is expressed in classical Sanskrit as " Because of the rain, appearance of the food (is possible). " It has been the practice since ancient times to use the participial form instead of the finite verb to express the past tense, and it became a common expression in colloquialism of the later periods.(3) Sanskrit will also use an adjective, which is static in feeling, to express an idea which might take a verb in the languages of the West. The classic Western expression of the sense of flux uses a vivid and specific verb. " All things flow " (pa/nta rei), The corresponding idea is expressed in Sanskrit as sarvam anityam, " all existences are impermanent. "

We find the same habit of mind conditioning the use of periphrastic forms. The periphrastic perfect, though seldom found in the Vedas, appears frequently in the literature after the Brahmanas. " He went " becomes gamayam cakara (literally, " he did going " ). Again, the periphrastic future may be used to express future action.(4) For example, the word gantasi (you are the one who goes) is used to express the meaning " you will go, " thus directing the attention away from the action to the stable state of the actor.

The primacy of the noun is illustrated in the Sanskrit denominative, a category of verb not found in the classical grammar of the West. For example, the denominative putrlyati is formed from the noun putra (son) and means " to desire to have a son, " and svamlyati, from the noun svamin (master) means " to regard as a master. " Generally speaking, the denominative connotes the meaning of " to be . . . , " " to work as . . . , " " toregard as . . . , " " to desire . . . , " but the real emphasis of the word is on the noun.

Similarly, the meaning " to be able to, " expressed in Western languages by verbs or auxiliary verbs, is expressed in Sanskrit by an adjective, sakya, or an indeclinable, sakyam. For example, na devasuraih sarvaifh sakyahprasahitum yudhi (Ramayana II, 86, 11 ) = non potest proelio superari acunctis dis daemonibusque( 5) (he cannot be conquered in battle by all the gods and spirits).

In Sanskrit, then, finite verbs are seldom used; the verb appears mainly as a verbal noun, and the nominal sentence is more often used than the verbal sentence. Usage of the infinitive of the verb is also limited; it is never used as subject(6) or as object. When it seems necessary to use the infinitive as an object, an abstract noun formed from the root of the verb is used instead, thus directing attention from the changing aspect of the action to the unchanging universal: " to appear " does not equal " appearance. "

The centrality of the noun is further illustrated by the absence in Sanskrit of the adverbial suffix which is common to all Western languages. Adjectives are converted into adverbs by adding (w=s) in Greek, -ment in French, -Iy and -lich in English and German. In Sanskrit, however, the accusative case of the adjective is used if it is necessary to modify the verb. Ablative and locative cases of adjectives may also be used adverbially. The adverb itself is not even acknowledged as a part of speech in Sanskrit.

There are other curious illustrations of this tendency to comprehend things through their static aspects. To connect two ideas, Western languages use such conjunctions as and or then; Sanskrit, in contrast, will express the same idea by adding the demonstrative pronoun sa to the subject of the sentence, as if " John runs and jumps " were to be expressed as " John running he jumping. " The conjunction emphasizes the separateness of events; the demonstrative focuses on the subject, unchanging throughtime.

--dotcompals: www.dotcompals. in.Org domain Names for just 2.5 USDKrishna PrasadDare to give up the comfort of the 'known' and venture into the 'unknown'The more we know, the more we will come to realize what we do not know.

If we want to achieve our true potential and live life to the fullest.As Poojya Gurudev said it, " Open your eyes. Burst your shell.Spread your wings and fly! " Swami Chinmayananda

Hate not the sinner - hate the sin; and always hate the sin even with an excess of hatred. " Music Unlimited

Access over 1 million songs.http://music./unlimitedOm Namo Narayanaya:

November 12, 2006

Hari Om

Thanks a lot for your kind and quick reply.

With regards and in the service of Lord

Balachandran

Krishna Prasad <rkrishp99guruvayur Sent: Sunday, November 12, 2006 1:48:12 AMRe: [Guruvayur/Guruvayoor] The Relation between Sanskrit and Indian concept of Time.

Dear Balachandranji, You can always opt for Guruvyaur email digest from the http://groups. or you can completely disable individual emails and login to the groups directly and read the posting whichever you like no one is forwarding you intentionallyGuruvayur is an . so whatever email is approved by the moderator of thisgroup will come to you if you are clicked the option of individual emails. Please read groups.. com help and do accordingly if you need further help. Hare Guruvayurappa! Krishna Prasad

On 11/11/06, BALACHANDRAN NARAYANAN <nbchandran_rema@ > wrote: Om namo narayanayaPlease do not forward all kinds of mails to my in box, Please do forward only important mail with namastheyBalachandranKrishna Prasad <rkrishp99 (AT) gmail (DOT) com>rkrishp99 (AT) gmail (DOT) com Friday, November 3, 2006 12:09:35 AM[Guruvayur/Guruvayo or] The Relation between Sanskrit and Indian concept of Time.From Hajime Nakamura 's Notion of Time in IndiaIn the classical Indian languages, there are no words which corresponded to the concept "to become." The verb formed from the root bhu can be translated as both "to become" and "to exist." These two aspects of perceived reality, conceived as antithetical by the Western mind, are not even distinguished. "To

become" is merely an aspect of "to exist." The noun bhava, formed from the same root, can mean either "being born" or ''existing'' (1); in other words, to become is to be born. To express the idea of change at all, Indians had to make shift with the words anyatha bhavati or anyathabhava"being otherwise." Becoming is expressed in terms of being, dynamic is seen as a phase of static. The point of view permeates the language. The noun, which expresses the more stable and unchanging aspects of a thing, is in Sanskrit more likely to be used than the verb, and correspondingly adjectives are more frequent than adverbs. In classical Sanskrit,(2) indeed, especially in prose writings, it became usual to employ verbal nouns or participles instead of finite verbs. For example, the sentence "Because of the rain, the food appears" is expressed in classical Sanskrit as "Because of the rain, appearance of the food (is possible)." It has been the practice since ancient times to use the

participial form instead of the finite verb to express the past tense, and it became a common expression in colloquialism of the later periods.(3) Sanskrit will also use an adjective, which is static in feeling, to express an idea which might take a verb in the languages of the West. The classic Western expression of the sense of flux uses a vivid and specific verb. "All things flow" (pa/nta rei), The corresponding idea is expressed in Sanskrit as sarvam anityam, "all existences are impermanent." We find the same habit of mind conditioning the use of periphrastic forms. The periphrastic perfect, though seldom found in the Vedas, appears frequently in the literature after the Brahmanas. "He went" becomes gamayam cakara (literally, "he did going"). Again, the periphrastic future may be used to express future action.(4) For example, the word gantasi (you are the one who goes) is used to express the meaning "you will go," thus directing the attention away from the

action to the stable state of the actor. The primacy of the noun is illustrated in the Sanskrit denominative, a category of verb not found in the classical grammar of the West. For example, the denominative putrlyati is formed from the noun putra (son) and means "to desire to have a son," and svamlyati, from the noun svamin (master) means "to regard as a master." Generally speaking, the denominative connotes the meaning of "to be . . . ,to work as . . . ,toregard as . . . ,to desire . . . ," but the real emphasis of the word is on the noun. Similarly, the meaning "to be able to," expressed in Western languages by verbs or auxiliary verbs, is expressed in Sanskrit by an adjective, sakya, or an indeclinable, sakyam. For example, na devasuraih sarvaifh sakyahprasahitum yudhi (Ramayana II, 86, 11 ) = non potest proelio superari acunctis dis daemonibusque( 5) (he cannot be conquered in battle by all the gods and spirits). In Sanskrit, then, finite

verbs are seldom used; the verb appears mainly as a verbal noun, and the nominal sentence is more often used than the verbal sentence. Usage of the infinitive of the verb is also limited; it is never used as subject(6) or as object. When it seems necessary to use the infinitive as an object, an abstract noun formed from the root of the verb is used instead, thus directing attention from the changing aspect of the action to the unchanging universal: "to appear" does not equal "appearance." The centrality of the noun is further illustrated by the absence in Sanskrit of the adverbial suffix which is common to all Western languages. Adjectives are converted into adverbs by adding (w=s) in Greek, -ment in French, -Iy and -lich in English and German. In Sanskrit, however, the accusative case of the adjective is used if it is necessary to modify the verb. Ablative and locative cases of adjectives may also be used adverbially. The adverb itself is not even acknowledged as

a part of speech in Sanskrit. There are other curious illustrations of this tendency to comprehend things through their static aspects. To connect two ideas, Western languages use such conjunctions as and or then; Sanskrit, in contrast, will express the same idea by adding the demonstrative pronoun sa to the subject of the sentence, as if "John runs and jumps" were to be expressed as"John running he jumping." The conjunction emphasizes the separateness of events; the demonstrative focuses on the subject, unchanging throughtime. --dotcompals: www.dotcompals. in.Org domain Names for just 2.5 USDKrishna PrasadDare to give up the comfort of the 'known' and venture into the 'unknown'The more we know, the more we will come to realize what we do not know. If we want to achieve our true potential and live life to the fullest.As Poojya Gurudev said it,"Open your eyes. Burst your shell.Spread your wings

and fly!"Swami ChinmayanandaHate not the sinner - hate the sin; and always hate the sin even with an excess of hatred."____________ _________ _________ _________ _________ _________ _________ _________ _________ Music Unlimited Access over 1 million songs.http://music. / unlimitedOm Namo Narayanaya: