सन्सनकृतय

[18/4, 15:08] Swamishishuvidehanand: संकलित सरल संस्कृत सबक 1 सरलं संस्कृतम् प्रथमः पाठः | सरल तरीका है सीखना शुरू संस्कृत है जानने के लिए बनाने के लिए सरल वाक्यों में। नीचे कर रहे हैं कुछ सरल वाक्यों में। तालिका 1-1 1 मैं जाना अहं गच्छामि 2 हम चले वयं गच्छामः 3 आप (विलक्षण) यहाँ जाओ त्वं गच्छसि 4 आप (बहुवचन) यहाँ जाओ यूयं गच्छथ 5 वह चला जाता है सः गच्छति 6 वह चला जाता है सा गच्छति 7 यह हो जाता है तत् गच्छति 8 वे (संज्ञा) यहाँ जाओ ते गच्छन्ति 9 वे (संज्ञा) यहाँ जाओ ताः गच्छन्ति 10 वे (संज्ञा, पुल्लिंग) यहाँ जाओ तानि गच्छन्ति निम्नलिखित शब्दावली में तालिका 2 स्पष्ट है से इसके बाद के संस्करण। तालिका 1-2 no.englishsanskritwhat इस is1i अहं सर्वनाम - पहले व्यक्ति, singular2we वयं सर्वनाम - पहले व्यक्ति, plural3you (विलक्षण) त्वं सर्वनाम - दूसरे व्यक्ति, singular4you (बहुवचन) यूयं सर्वनाम - दूसरे व्यक्ति, plural5he सः सर्वनाम - तीसरे व्यक्ति, संज्ञा, singular6she सा सर्वनाम - तीसरे व्यक्ति, संज्ञा, singular7it तत् सर्वनाम - तीसरे व्यक्ति, संज्ञा, पुल्लिंग, singular8they (संज्ञा) ते सर्वनाम - तीसरे व्यक्ति, संज्ञा, plural9they (संज्ञा) ताः सर्वनाम - तीसरे व्यक्ति, संज्ञा, plural10they (संज्ञा, पुल्लिंग) तानि सर्वनाम - तीसरे व्यक्ति, संज्ञा, पुल्लिंग, बहुवचन के रूप में जाना जाता है सर्वनाम के तीसरे व्यक्ति, विलक्षण, अर्थात। वह, वह, यह, अलग कर रहे हैं के हिसाब से लिंग। यह तो संस्कृत में भी। में अंग्रेजी, सर्वनाम की अन्य पुस्र्ष बहुवचन है 'वे'। यह आम के लिए सभी तीन लिंग। में संस्कृत यह नहीं है आम। के लिए आ रहा क्रिया, अंग्रेजी में क्रिया है केवल दो रूपों - 'जाना' और 'चला जाता है'। में संस्कृत, वे अलग कर रहे हैं के हिसाब से व्यक्ति (सबसे पहले, दूसरे या तीसरे) और संख्या (विलक्षण या बहुवचन) तालिका 1-3 no.personnumberverb1firstsingular गच्छामि2- पहली बहुवचन गच्छामः 3 secondsingular गच्छसि4- दूसरे बहुवचन गच्छथ 5 thirdsingular गच्छति6- तीसरे बहुवचन गच्छन्ति के रूप में देखा जा सकता है, संस्कृत में वहाँ एक अच्छा, बहुत अलग पत्राचार के बीच सर्वनाम और क्रिया। जब हम कहेंगे गच्छामि यह स्पष्ट है कि इस विषय है सर्वनाम के पहले व्यक्ति, विलक्षण, अर्थात अहं तो, में संस्कृत अगर हम कहते हैं गच्छामि यह बिल्कुल नहीं करने के लिए आवश्यक कहना अहं !! क्रिया-प्रपत्र गच्छामि संरचित है होना प्रपत्र के लिए पहले व्यक्ति एकवचन और इसलिए के लिए संरचित अधीन रहते हुए हो अहं। यही कारण है कि संस्कृत कहा जाता है के रूप में एक "संरचित" भाषा।
एक कर सकते हैं आसानी से की सराहना करते हैं उपयोगिता के इस तरह के 'structured' सत्ता की भाषा। यह उधार देता है लाघव और करारापन। अगर यह आवश्यक नहीं है कहने के लिए अहं गच्छामि और अगर यह पर्याप्त है कहने के लिए बस गच्छामि - कह रही है केवल एक ही शब्द के बजाय दो है पचास प्रतिशत कम! लेकिन में संरचना प्रक्रिया, ऋषि का सोचा कि यह अच्छा और करने के लिए महत्वपूर्ण है' number'-अवधारणा को न सिर्फ एकवचन और बहुवचन, लेकिन विलक्षण, दोहरी और बहुवचन। लागू होता है कि दोनों को सर्वनाम और क्रिया-रूपों। तालिका 1-4 - सर्वनाम persongendersingulardualpluralfirstall अहम्आवाम्वयम् secondall त्वम्युवाम्यूयम् thirdmasculine सःतौते thirdfeminine सातेताः thirdneuter तत्तेतानि तालिका 1-5 - क्रिया-रूपों personsingulardualpluralfirst गच्छामिगच्छावःगच्छामः दूसरा गच्छसिगच्छथःगच्छथ तीसरे गच्छति गच्छतः गच्छन्ति का उपयोग करके उचित क्रिया-रूप से तालिका 5 के साथ 15 सर्वनाम-रूपों में तालिका 4, अब यह संभव बनाने के लिए 15 वाक्यों में। तालिका 1-6 15 वाक्य 1 अहम् गच्छामि | मैं go2 आवां गच्छावः हम दो go3 वयं गच्छामः हम go4 त्वं गच्छसि आप go5 युवां गच्छथः तुम दोनों go6 यूयं गच्छथ आप go7 सः गच्छति वह goes8 तौ गच्छतः वे दो go9 ते गच्छन्ति वे go10 सा गच्छति वह goes11 ते गच्छतः वे दो go12 ताः गच्छन्ति वे go13 तत् गच्छति यह goes14 ते गच्छतः वे दो go15 तानि गच्छन्ति वे जाने को देखते हुए इस बुनियादी संरचना 15 वाक्य, हम ले जा सकते हैं 9 क्रिया-रूपों किसी मौखिक जड़ और 15 वाक्य के लिए प्रत्येक मौखिक जड़। के लिए मौखिक जड़ वद् (= कहने के लिए, बात करने के लिए) मौखिक रूपों कर रहे हैं तालिका 1-7 मौखिक रूपों के लिए वद् वदामिवदावःवदामः दूसरा वदसिवदथःवदथ तीसरे वदतिवदतःवदन्ति वैसे, एक होगा नहीं मिल इस शब्दकोश में शब्द गच्छामि गच्छावः गच्छामः गच्छसि गच्छथः गच्छथ गच्छति गच्छतः गच्छन्ति वदामि वदावः वदामः वदसि वदथः वदथ वदति वदतः वदन्ति अहम् आवाम् वयम् त्वम् युवाम् यूयम् सः तौ ते सा ते ताः तत् ते तानि इन कर रहे हैं सभी व्युत्पन्न रूपों, से व्युत्पन्न जड़ शब्द। उदाहरण के लिए, वदामि वदावः वदामः वदसि वदथः वदथ वदति वदतः वदन्ति से निकाली गई मौखिक जड़ वद्। हम पा सकते हैं वद् में शब्दकोश। यह एक बहुत बड़ा के बीच अंतर शब्दकोश संस्कृत से शब्दकोश की अन्य भाषाओं। निश्चित रूप में अंग्रेजी इसके अलावा, हम नहीं देखने के लिए शब्द मुझे पसंद है, मेरे, अमेरिका, हमारे, अपने, उसे, अपने, उसकी, अपने, उनमें से, अपने, आदि अभी तक वहाँ एक अंतर और अंतर बहुत बड़ा है, क्योंकि शब्दों की संख्या जो प्राप्त किया जा सकता से एक जड़ शब्द बहुत बड़ी है। हम सिर्फ देखा 9 शब्द से व्युत्पन्न मौखिक जड़ वद्। यह भी नहीं की नोक एक हिमखंड। इन 9 शब्द कर रहे हैं की वर्तमान। वहाँ हो जाएगा अधिक शब्द अतीत और भविष्य काल और में जरूरी मूड और दूसरे मूड के रूप में प्राप्त में अंग्रेजी का उपयोग करके सहायक जैसे करेगा, जाएगा, चाहिए, होगा, कर सकते हैं, कर सकते हैं, कर सकते हैं, हो सकता है, करना होगा। में संस्कृत जोर पर पाने एक शब्द इतना है कि यह खड़े हो सकते हैं अपने आप।
वह यह है कि बुनियादी तर्क की 'संरचना'। वैसे, मौखिक रूपों गच्छामि गच्छावः गच्छामः गच्छसि गच्छथः गच्छथ गच्छति गच्छतः गच्छन्ति से निकाली गई मौखिक जड़ गम् (= जाने के लिए)। के लिए तकनीकी शब्द मौखिक जड़ है धातु यह भी ध्यान दिया जाना चाहिए कि शब्द अहं आवां वयं त्वं युवां यूयं बेहतर कर रहे हैं के रूप में लिखा अहम् आवाम् वयम् त्वम् युवाम् यूयम् के साथ समाप्त म् स्पष्ट रूप से दिखाई देता है, जब शब्द कर रहे हैं खड़े अकेले या के आखिर में की एक पंक्ति एक कविता या के आखिर में एक वाक्य। यह वास्तव में है नियम। संकलित नीचे कर रहे हैं मौखिक रूपों में से कुछ आम मौखिक जड़ों धातु- s। तालिका 1-8 मौखिक रूपों में से कुछ आम मौखिक जड़ों धातु- s no.verbal जड़ धातु meaningverbal forms1 गम् जाने के लिए गच्छामि गच्छावः गच्छामः गच्छसि गच्छथः गच्छथ गच्छति गच्छतः गच्छन्ति 2 वद् कहने के लिए, बात करने के वदामि वदावः वदामः वदसि वदथः वदथ वदति वदतः वदन्ति 3 आ + गम् आने के लिए आगच्छामि आगच्छावः आगच्छामः आगच्छसि आगच्छथः आगच्छथ आगच्छति आगच्छतः आगच्छन्ति 4 प्रति + गम् जाने के लिए की दिशा में, के लिए जाने के इधार प्रतिगच्छामि प्रतिगच्छावः प्रतिगच्छामः प्रतिगच्छसि प्रतिगच्छथः प्रतिगच्छथ प्रतिगच्छति प्रतिगच्छतः प्रतिगच्छन्ति 5 प्रति + आ + गम् पर लौटने प्रत्यागच्छामि प्रत्यागच्छावः प्रत्यागच्छामः प्रत्यागच्छसि प्रत्यागच्छथः प्रत्यागच्छथ प्रत्यागच्छति प्रत्यागच्छतः प्रत्यागच्छन्ति 6 कृ करना करोमि कुर्वः कुर्मः करोषि कुरुथः कुरुथ करोति कुरुतः कुर्वन्ति 7 खाद् खाने के लिए खादामि खादावः खादामः खादसि खादथः खादथ खादति खादतः खादन्ति 8 पा पीने के लिए पिबामि पिबावः पिबामः पिबसि पिबथः पिबथ पिबति पिबतः पिबन्ति 9 अस् होना अस्मि स्वः स्मः असि स्थः स्थ अस्ति स्तः सन्ति 10 भू होना, बनने के लिए, उपस्थित रहने भवामि भवावः भवामः भवसि भवथः भवथ भवति भवतः भवन्ति 11 उप + विश् बैठने के लिए उपविशामि उपविशावः उपविशामः उपविशसि उपविशथः उपविशथ ँ उपविशति उपविशतः उपविशन्ति 12 स्था के लिए खड़े हो जाओ, को रोकने के लिए, को रोकने के तिष्ठामि तिष्ठावः तिष्ठामः तिष्ठसि तिष्ठथः तिष्ठथ तिष्ठति तिष्ठतः तिष्ठन्ति 13 उत् + स्था के लिए खड़े हो जाओ उत्तिष्ठामि उत्तिष्ठावः उत्तिष्ठामः उत्तिष्ठसि उत्तिष्ठथः उत्तिष्ठथ उत्तिष्ठति उत्तिष्ठतः उत्तिष्ठन्ति 14 दा देने के लिए ददामि दद्वः दद्मः ददासि दत्थः दत्थ ददाति दत्तः ददति 15 ग्रह् या गृह् लेने के लिए, प्राप्त करने के लिए, को समायोजित करने के गृह्णामि गृह्णीवः गृह्णीमः गृह्णासि गृह्णीथः गृह्णीथ गृह्णाति गृह्णीतः गृह्णन्ति 16 ज्ञा को पता है, बनने के लिए के बारे में पता जानामि जानीवः जानीमः जानासि जानीथः जानीथ जानाति जानीतः जानन्ति सभी इसके बाद के संस्करण मौखिक रूपों के होते हैं धातु- s जो कर रहे हैं का एक प्रकार या वर्ग के रूप में जाना परस्मैपदी।
अन्य प्रकार या वर्ग धातु- s है आत्मनेपदी। वहाँ भी कर रहे हैं धातु- s जो हो सकता है मौखिक रूपों दोनों परस्मैपदी और आत्मनेपदी प्रकार। इस तरह के धातु- s कहा जाता है के रूप में उभयपदी। में इसके बाद के संस्करण तालिका 8, यह देखा जा सकता है कि मौखिक जड़ धातु के लिए 'जाने के लिए' है गम्। मौखिक जड़ धातु के लिए 'आने के लिए' है आ + गम् और कहा कि 'के लिए के लिए वापसी' है प्रति + आ + गम्। हम कह सकते हैं कि बुनियादी मौखिक जड़ है गम्। तो मौखिक जड़ों आ + गम् और प्रति + आ + गम् कर रहे हैं या दो से या तृतीयक मौखिक जड़ों, व्युत्पन्न का उपयोग कर उपसर्गों इस तरह के रूप में आ और प्रति + आ। उपसर्गों कहा जाता है के रूप में उपसर्ग। उपसर्गों आम हैं अंग्रेजी में इसके अलावा, जैसे अंकित, वर्णन, सदस्यता लें, लिख, प्रतिबंध लगाना।
दिलचस्प बात उपसर्गों कारण अर्थ से गुजरना करने के एक कट्पंथी बदलें। वहाँ एक अच्छा कविता जो को सारांशित इस तरह के कट्थी परिवर्तन में अर्थ की वजह से उपसर्ग- s। होगा यह अच्छा हो सकता है के लिए पता है कि कविता! कविता, श्लोक है - उपसर्गेण धात्वर्थो बलादन्यत्र नीयते | विहाराहार-संहार-प्रहार-प्रतिहारवत् || उपसर्गों कारण क
 के रूप में यह होता है में विहार-आहार-संहार-प्रहार-प्रतिहार। यह होना चाहिए यह भी कहा कि हालांकि सभी धातु- s में तालिका 8 कर रहे हैं की परस्मैपदी प्रकार और कुछ समानता में पैटर्न का गठन के क्रिया-रूपों, के लिए कुछ धातु- s, के गठन में क्रिया-रूपों, वहाँ रहे हैं विशेषताओं जैसे गम् के रूप लेता है गच्छामि, कृ लेता रूपों करोमि कुर्वः कुर्मःपा लेता रूपों पिबामि पिबावः पिबामःअस् लेता रूपों अस्मि स्वः स्मःस्था लेता रूपों तिष्ठामि तिष्ठावः तिष्ठामःदा लेता रूपों ददामि दद्वः दद्मःग्रह् या गृह् लेता रूपों गृह्णामि गृह्णीवः गृह्णीमःज्ञा लेता रूपों जानामि जानीवः जानीमः इन विशेषताओं भी नियम और काफी अक्सर "अपवाद साबित नियम" भी एक स्वीकार किए जाते हैं नियम! यह होना अच्छा उत्सुक लेकिन नहीं होना अच्छा अधिक जिज्ञासु। शुरुआत के लिए, यह अच्छा होगा को स्वीकार करने के चीजों के रूप में दिया जाता है और अभ्यास उन लोगों के साथ। अधिक अभ्यास, यहां तक कि विशेषताओं बन जाएगा प्राकृतिक। जब एक बच्चे सीखता है अपनी मातृभाषा, यह प्राप्त कर लेता है जीभ द्वारा किया जा रहा में घिरा हुआ है क 24 × 7। अगर इस तरह के 24 × 7 वातावरण उपलब्ध नहीं है के लिए एक भाषा सीखने के इस तरह के रूप में संस्कृत, विकल्प तो है बनाने के लिए समर्पित तीव्र व्यायाम। सौभाग्य से, वहाँ एक सुंदर आसान ताल के साथ सब कुछ में संस्कृत। तालिका में 8, सभी नौ रूपों प्रत्येक क्रिया सेट कर रहे हैं में तीन लाइनों की तीन रूपों में से प्रत्येक में लाइन।
 किया जा सकता है याद और किया जाना चाहिए याद है, इसलिए तीव्रता से है कि वे आ जाएगा प्राकृतिक जब एक उन का उपयोग करने और वाक्यों में। 15 वाक्य सचित्र के लिए क्रिया गम्, यह संभव है अभ्यास करने के लिए बनाने 240 वाक्य से 16 क्रिया !!! क्यों नहीं करते हैं कि के रूप में स्वयं अध्ययन अभ्यास स्वाध्याय- s अभ्यास क
[19/4, 11:13] Swamishishuvidehanand: simple sanskrit - lesson सरलं संस्कृतम् - द्वितीयः पाठः
. sentences in the first lesson were simple. yet simplest sentence in any language is a single-word sentence, which is often in imperative mood. for example 'go'. although it is a sentence with single word, which is a verb, the subject is implicit.
 "go" means "(you) go". in sanskrit also, it would be a single-word sentence, गच्छ. but if one is addressing two people to go, one would say गच्छतम् and if one is addressing more than two persons, then गच्छत. addressing anybody in the second person is not considered good linguistic etiquette. in sanskrit there is a respectful pronoun of the second person and it takes verbs in third person! the pronoun is भवत्. this pronoun also has structuring according to gender and number. so the pronoun-forms become as in table 1 below. table 2-1 gender gender singular एकवचनम् dual द्विवचनम् plural बहुवचनम् masculine पुंल्लिङ्ग भवान् भवन्तौ भवन्तः feminine स्त्रीलिङ्ग भवती भवत्यौ भवत्यः neuter नपुंसकलिङ्ग भवत् भवती भवन्ति with this we have now 9 more pronoun-subjects available to make 9 more sentences for the 16 metal-s detailed in lesson 1 !! so, 144 more sentences !!! all the pronouns in table 1 will, as mentioned above take verbs in third person. so, for the metal, गम् the 9 sentences in present tense will be as in table 2. table 2-2 present tense of गम् for pronouns in table 1 gender gender singular एकवचनम् dual द्विवचनम् plural बहुवचनम् masculine पुंल्लिङ्ग भवान् गच्छति भवन्तौ गच्छतः भवन्तः गच्छन्ति feminine स्त्रीलिङ्ग भवती गच्छति भवत्यौ गच्छतः भवत्यः गच्छन्ति neuter नपुंसकलिङ्ग भवत् गच्छति भवती गच्छतः भवन्ति गच्छन्ति these are the sentences in present tense. coming back to the imperative mood called as आज्ञार्थ the verbal forms in third person for the metal, गम् are गच्छतु गच्छताम् गच्छन्तु having mentioned the verbal forms in imperative mood both for second person and also in third person, in sanskrit the structure is made complete by providing forms also for first person! this may not be needed. but poetic justice may need addressing even oneself in the imperative mood! sanskrit provides for that !! so the verbal forms in imperative mood for the metal, गम् are tabulated in table 3.
table 2-3 forms in imperative mood आज्ञार्थ-रूपाणि for verbal-root गम्-metal person singular एकवचनम् dual द्विवचनम् plural बहुवचनम् first गच्छानि गच्छाव गच्छाम second गच्छ गच्छतम् गच्छत third गच्छतु गच्छताम् गच्छन्तु in sanskrit the imperative mood also has the shade of blessing or that shade of meaning, which is implicit in the english auxiliary verb "may". elders would often bless youngsters saying शुभं भवतु. शुभं = good, happy, pleasant, blissful भवतु = may it be) as can be appreciated, the subject here is' it '. hence the imperative, third person, singular form of metal land is भवतु = may it be) imperative mood is also used for the meaning as of the english auxiliary verb "let'. to say," let it be "in sanskrit we would say it in a single word अस्तु. that is imperative third person singular of the metal अस् (= to be). scriptures of all religions advocate" speak the truth, be with righteous behaviour "सत्यं वद धर्मं variable. here वद and variables are imperative, second person, singular forms for the metal-s वद् and चर्. the implicit subject is' you 'त्वम्. it is very important and useful to learn the imperative mood. we can add a few more new metal-s into our diction. table 2-4 forms in imperative mood आज्ञार्थ-रूपाणि for few more new metal-s no.verbal rootmeaningforms in imperative mood आज्ञार्थ-रूपाणि 17 चर् to move about, to go about, to conduct oneself चराणि चराव चराम variable चरतम् चरत चरतु चरताम् चरन्तु 18 मिल् to meet मिलानि मिलाव मिलाम get मिलतम् included मिलतु मिलताम् मिलन्तु 19 पठ् to read पठानि पठाव पठाम पठ पठतम् पठत पठतु पठताम् पठन्तु 20 detected to fall पतानि पताव पताम pet पततम् पतत पततु पतताम् पतन्तु 21 दृश् to see पश्यानि पश्याव पश्याम पश्य पश्यतम् पश्यत पश्यतु पश्यताम् पश्यन्तु 22 त्यज् to leave, to forsake, to cast off त्यजानि त्यजाव त्यजाम त्यज त्यजतम् त्यजत त्यजतु त्यजताम् त्यजन्तु 23 लिख् to write लिखानि लिखाव लिखाम write लिखतम् instrument लिखतु लिखताम् लिखन्तु 24 पृच्छ to ask पृच्छानि पृच्छाव पृच्छाम पृच्छ पृच्छतम् पृच्छत पृच्छतु पृच्छताम् पृच्छन्तु 25 श्रु / शृ to hear, to listen to श्रुणवानि श्रुणवाव शृणवाम शृणु शृणुतम् शृणुत शृणोतु शृणुताम् शृण्वन्तु with 15 pronoun-forms noted in lesson 1 and 9 more in table 1 here, we now have 24 pronoun-forms pronoun-रूपाणि. taking these as subjects we can make 24 sentences in imperative mood for each of the 25 metal-s. that gives scope to practise 600 sentences in imperative mood and of course 600 sentences in present tense - total 1200 sentences !! of course among the 16 metal-s in lesson 1, there were some with peculiar forms. it should be appropriate to have their forms in imperative mood also. forms in imperative mood for all 16 metal-s of lesson 1 are provided in table 5 below. table 2-5 forms in imperative mood for all 16 metal-s of lesson 1 no. metal: meaning forms in imperative mood आज्ञार्थ-रूपाणि 1 गम् to go
गच्छानि गच्छाव गच्छाम गच्छ गच्छतम् गच्छत गच्छतु गच्छताम् गच्छन्तु 2 वद् to say, to speak वदानि वदाव वदाम वद वदतम् वदत वदतु वदताम् वदन्तु 3 come + गम् to come आगच्छानि आगच्छाव आगच्छाम आगच्छ आगच्छतम् आगच्छत आगच्छतु आगच्छताम् आगच्छन्तु 4 per + गम् to go towards, to go unto प्रतिगच्छानि प्रतिगच्छाव प्रतिगच्छाम प्रतिगच्छ प्रतिगच्छतम् प्रतिगच्छत प्रतिगच्छतु प्रतिगच्छताम् प्रतिगच्छन्तु 5 per + come + गम् to return प्रत्यागच्छानि प्रत्यागच्छाव प्रत्यागच्छाम प्रत्यागच्छ प्रत्यागच्छतम् प्रत्यागच्छत प्रत्यागच्छतु प्रत्यागच्छताम् प्रत्यागच्छन्तु 6 agriculture to do करवाणि करवाव करवाम Kuru ,
कुरुतम् कुरुत करोतु कुरुताम् कुर्वन्तु 7 खाद् to eat खादानि खादाव खादाम compost खादतम् खादत खादतु खादताम् खादन्तु 8 able to drink पिबानि पिबाव पिबाम पिब पिबतम् पिबत पिबतु पिबताम् पिबन्तु 9 अस् to be असानि असाव असाम एधि स्तम् column of अस्तु स्ताम् सन्तु 10 land to be, to become, to be present भवानि भवाव भवाम may
 भवतम् भवत भवतु भवताम् भवन्तु 11 sub + BIS to sit उपविशानि उपविशाव उपविशाम उपविश उपविशतम् उपविशत उपविशतु उपविशताम् उपविशन्तु 12 EST to stand, to halt, to stop तिष्ठानि तिष्ठाव तिष्ठाम तिष्ठ तिष्ठतम् तिष्ठत तिष्ठतु तिष्ठताम् तिष्ठन्तु 13 products + EST to stand up उत्तिष्ठानि उत्तिष्ठाव उत्तिष्ठाम उत्तिष्ठ उत्तिष्ठतम् उत्तिष्ठत उत्तिष्ठतु उत्तिष्ठताम् उत्तिष्ठन्तु 14 de to give ददानि ददाव ददाम dehi दत्तम् Dutt ददातु दत्ताम् ददतु 15 ग्रह् or गृह् to take, to receive, to accommodate
गृह्णानि गृह्णाव गृह्णाम गृहाण गृह्णीतम् गृह्णीत गृह्णातु गृह्णीताम् गृह्णन्तु 16 ज्ञा to know, to become aware जानानि जानाव जानाम जानीहि जानीतम् जानीत जानातु जानीताम् जानन्तु ,
i am very happy that having studied present tense in lesson 1 it occurred to me so good to take up imperative mood आज्ञार्थ in the lesson 2. there is such a close correspondence in the forms of present tense and आज्ञार्थ as can be seen in table 6 below.
table 2-6 correspondence in the forms of present tense and आज्ञार्थ metal: forms of present tense forms of आज्ञार्थ गम् gchchhami गच्छावः गच्छामः गच्छसि गच्छथः गच्छथ गच्छति गच्छतः गच्छन्तिगच्छानि गच्छाव गच्छाम गच्छ गच्छतम् गच्छत गच्छतु गच्छताम् गच्छन्तु ,
this observation should help anyone to have by oneself the forms in present tense for the new 9 metal-s introduced in table ।4 in this lesson. the exercise of building all the 1200 sentences can be done only when the forms in present tense for the new 9 metal-s introduced in table 4 in this lesson are also don
[19/4, 11:24] Swamishishuvidehanand:                                                                    व्हर्ब


व्हर्ब changes with the form of the subject. In संस्कृत् the root form of a verb is called dhatu. For example the root for the व्हर्ब read is 'path (पठ्)'.

The dhatu (धातु) then takes different forms based on the number, tenses and the person form of the subject in a sentence. But not takes different forms in gender.

Lets us see how 'path' dhatu (पठ् धातु) takes different forms in some cases.

Let's say you want to ask, who is reading referring a girl (feminine) . Then you say 'kaa pathati? (का पठति?)'. Here ' का  (का) means who in a feminine form. The verbpath (पठ्) becomes pathati (पठति).

If you want to ask the same question in a masculine form that would be 'kaha pathati (कः पठति). Here ' कहाँ
(कः) means who in a masculine form. But notice that the verb pathati (पठति) remains the same.

When you say, You read, that would be 'tvam pathasi (त्वं पठसि)' ‌Here 'tvam (त्वं) means You. Please note that the verb path becomes pathasi (पठसि).

When you say, I read, that would be 'aham pathaami (अहं पठामि)' Here 'aham (अहं ) means I. And path dhatu (पठ् धातु) takes the form of pathami (पठामि).

                                                              VERB Gaccha  गच्छ

 पहला

गच्छामि (gacchami)

 गच्छावः (gacchavaha)

गच्छामः (gacchamah)

 दुसरा

गच्छसि (gacchasi)

गच्छथः (gacchathaha)

गच्छथ (gacchatha)

 तिसरा

गच्छति (gacchati)

गच्छतः (gacchataha)

गच्छन्ति (gacchanti)
15 Sentences using above verb gaccha  गच्छ and the pronouns in the previous lesson

१.अहं गच्छामि (aham gacchami) - I go

२.आवाम् गच्छावः (aavam gacchavah) - We two go

३.वयम् गच्छामः(vayam gacchamah) - We go

४.त्वं गच्छसि(tvam gacchasi) - You go

५.युवाम् गच्छथ: (yuvaam gacchathah) - You two go

६.यूयम् गच्छथ(yuyam gacchatha) - You(all) go

७.सः गच्छति (saha gacchati)- He goes

८.तौ गच्छतः (tou gacchatah) - They two go

९.ते गच्छन्ति(te gacchanti) - They go

१०.सा गच्छति (saa gacchati) - She goes

११.ते गच्छतः (te gacchatah) - They two go

१२.ताः गच्छन्ति (taah gaachanti) - They go

१३.तत् गच्छति (tat gacchati) - It goes

१४.ते गच्छतः (te gacchatah) - They two go

१५.तानि गच्छन्ति (taani gacchanti) - They go



[19/4, 11:31] Swamishishuvidehanand:  NO

 रुटव्हर्ब (धातु)

       MEANING

            व्हर्ब फाँर्म
१
 गम्

 to go

गच्छामि गच्छावः गच्छामः
गच्छसि गच्छथः गच्छथ
गच्छति गच्छतः गच्छन्ति

२

 वद्

 to say, to speak

वदामि वदावः वदामः
वदसि वदथः वदथ
वदति वदतः वदन्ति
३

 आ + गम्

 to come

आगच्छामि आगच्छावः आगच्छामः
आगच्छसि आगच्छथः आगच्छथ
आगच्छति आगच्छतः आगच्छन्ति

४

प्रति  + गम्

 to go towards, to go unto

 प्रतिगच्छामि प्रतिगच्छावः प्रतिगच्छामः
प्रतिगच्छसि प्रतिगच्छथः प्रतिगच्छथ
प्रतिगच्छति प्रतिगच्छतः प्रतिगच्छन्ति

५

प्रति + आ + गम्

 to return

प्रत्यागच्छामि प्रत्यागच्छावः प्रत्यागच्छामः
प्रत्यागच्छसि प्रत्यागच्छथः प्रत्यागच्छथ
प्रत्यागच्छति प्रत्यागच्छतः प्रत्यागच्छन्ति

६

कृ

 to do

करोमि कुर्वः कुर्मः
करोषि कुरुथः कुरुथ
करोति कुरुतः कुर्वन्ति

७

 खाद्

 to eat

खादामि खादावः खादामः
खादसि खादथः खादथ
खादति खादतः खादन्ति

८

पा

 to drink

पिबामि पिबावः पिबामः
पिबसि पिबथः पिबथ
पिबति पिबतः पिबन्ति

९

 अस्

to be

अस्मि स्वः स्मः
असि स्थः स्थ
अस्ति स्तः सन्ति

१०

 भू

 to be, to become, to be present

भवामि भवावः भवामः
भवसि भवथः भवथ
भवति भवतः भवन्ति

११

उप + विश्

 to sit

उपविशामि उपविशावः उपविशामः
उपविशसि उपविशथः उपविशथ
उपविशति उपविशतः उपविशन्ति

१२

स्था

 to stand, to halt, to stop

तिष्ठामि तिष्ठावः तिष्ठामः
तिष्ठसि तिष्ठथः तिष्ठथ
तिष्ठति तिष्ठतः तिष्ठन्ति

१३

उत् + स्था

 to stand up

उत्तिष्ठामि उत्तिष्ठावः उत्तिष्ठामः
उत्तिष्ठसि उत्तिष्ठथः उत्तिष्ठथ
उत्तिष्ठति उत्तिष्ठतः उत्तिष्ठन्ति

१४

 दा

 to give

ददामि दद्वः दद्मः
ददासि दत्थः दत्थ
ददाति दत्तः ददति
१५

ग्रह् or गृह्

 to Take, to Receive to Accommodate

 गृह्णामि गृह्णीवः गृह्णीमः
गृह्णासि गृह्णीथः गृह्णीथ
गृह्णाति गृह्णीतः गृह्णन्ति
[22/4, 21:10] Swamishishuvidehanand: माता                                    -                                 Mother


पिता                                    -                                 Father


भ्राता                                    -                                 Brother


भगिनी                                 -                                 Sister


पितामहः                              -                                 Paternal Grandfather


पितामही                              -                                 Paternal Grandmother


मातामहः                             -                                  Maternal Grandfather       

 

मातामही                             -                                  Maternal Grandmother 


पुत्रः                                     -                                  Son


पुत्री                                     -                                  Daughter


पौत्रः                                    -                                  Grandson


पौत्री                                    -                                  Granddaughter


दाहित्रः                                -                                   Grandson(daughter's son)


दाहित्री                                -                                   Granddaughter(daughter's daughter)


पत्नी                                  -                                    Wife



पति                                   -                                     Husband

                     
[22/4, 21:16] Swamishishuvidehanand: 1. One एकम् (ekam)

2. Two द्वे (dve)

3.Three त्रीणि (treeni)

4. Four चत्वारि (chatvaari)

5. Five पञ्च (pancha)

6. Six षट् (shat)

7. Seven सप्त (sapta)

8. Eight अष्ट (ashta)

9. Nine नव (nava)

10. Ten दश (dasha)

11. Elelven एकादश (ekaadasha)

12. Twelve द्वादश (dvaadasha)

13. Thirteen त्रयोदश (trayodasha)

14. Fourteen चतुर्दश (chaturdasha)

15. Fifteen पञ्चदश (panchadasha)

16. Sixteen षोडश (shodash)

17. Seventeen सप्तदश (saptadasha)

18. Eighteen अष्टादश (ashtaadasha)

19. Nineteen नवदश (navadasha)

20. Twenty विंशतिः (vimshatihi)

21. Twenty one एकविंशतिः (ekavimshatihi)

22. Twenty two द्वाविंशतिः (dvaavimshathi)

23. Twenty three त्रयोविंशतिः (trayovimshatihi)

24. Twenty four चतुर्विंशतिः (chaturvimshatihi)

25. Twenty five पञ्चविंशतिः (panchavimshatihi)

26. Twenty six षड्विंशतिः (shadvimshatihi)

27. Twenty seven सप्तविंशतिः (saptavimshatihi)

28. Twenty eight अष्टाविंशतिः (ashtaavimshatihi)

29. Twenty nine नवविंशतिः (navavimshatihi)

30. Thirty त्रिंशत् (trimshat)

31. Thirty one एकत्रिंशत् (ekatrimshat)

32. Thirty two द्वात्रिंशत् (dvaatrimshat)

33. Thirty three त्रयस्त्रिंशत् (trayastrimshat)

34. Thirty four चतुस्त्रिंशत् (chatustrimshat)

35. Thirty five पञ्चत्रिंशत् (panchatrimshat)

36. Thirty six षट्त्रिंशत् (shat-trimshat)

37. Thirty seven सप्तत्रिंशत् (saptatrimshat)

38. Thirty eight अष्टत्रिंशत् (ashtatrimshat)

39. Thirty nine नवत्रिंशत् (navatrimshat)

40. Forty चत्वारिंशत् (chatvaarimshat)

41. Forty one एकचत्वारिंशत् (ekachatvaarimshat)

42. Forty two द्विचत्वारिंशत् (dvichatvaarimshat)

43. Forty three त्रिचत्वारिंशत् (trichatvaarimshat)

44. Forty four चतुश्चत्वारिंशत् (chatushchatvaarimshat)

45. Forty five पञ्चचत्वारिंशत् (panchachatvaarimshat)

46. Forty six षट्चत्वारिंशत् (shatchatvaarimshat)

47. Forty seven सप्तचत्वारिंशत्  (saptachatvaarimshat)

48. Forty eight अष्टचत्वारिंशत् (ashtachatvaarimshat)

49. Forty nine नवचत्वारिंशत् (navachatvaarimshat)

50. Fifty पञ्चाशत् (panchaashat)

51. Fifty one एकपञ्चाशत् (ekapanchaashat)

52. Fifty two द्विपञ्चाशत् (dvipanchaashat)

53. Fifty three त्रिपञ्चाशत् (tripanchaashat)

54. Fifty four चतुःपञ्चाशत् (chatuhupanchaashat)

55. Fifty five पञ्चपञ्चाशत् (panchapanchaashat)

56. Fifty six षट्पञ्चाशत् (shatpanchaashat)

57. Fifty seven सप्तपञ्चाशत् (saptapanchaashat)

58. Fifty eight अष्ट्पञ्चाशत् (ashtapanchaashat)

59. Fifty nine नवपञ्चाशत् (navapanchaashat)

60. Sixty षष्टिः (shashtihi)

61. Sixty one एकषष्टिः (ekashashtihi)

62. Sixty two द्विषष्टिः (dvishashtihi)

63. Sixty three त्रिषष्टिः (trishashtihi)

64. Sixty four चतुःषष्टिः (chatuhushashtihi)

65. Sixty five पञ्चषष्टिः (panchashashtihi)

66. Sixty six षट्षष्टिः (shatshashtihi)

67. Sixty seven सप्तषष्टिः (saptashashtihi)

68. Sixty eight अष्टषष्टिः (ashtashashtihi)

69. Sixty nine नवषष्टिः (navashashtihi)

70. Seventy सप्ततिः saptatihi


71. Seventy one एकसप्ततिः (ekasaptatihi)

72. Seventy two द्विसप्ततिः (dvisaptatihi)

73. Seventy three त्रिसप्ततिः (trisaptatihi)

74. Seventy four चतुःसप्ततिः (chatuhusaptatihi)

75. Seventy five पञ्चसप्ततिः (panchasaptatihi)

76. Seventy six षट्सप्ततिः (shatsaptatihi)

77. Seventy seven सप्तसप्ततिः (saptasaptatihi)

78. Seventy eight अष्टसप्ततिः (ashtasaptatihi)

79. Seventy nine नवसप्ततिः (navasaptatihi)

80. Eighty अशीतिः (asheetihi)

81. Eighty one एकाशीतिः (ekaasheetihi)

82. Eighty two द्व्यशीतिः (dvyasheetihi)

83. Eighty three त्र्यशीतिः (tryasheetihi)

84. Eighty four चतुरशीतिः (chaturasheetihi)

85. Eighty five पञ्चाशीतिः (panchaasheetihi)

86. Eighty six षडशीतिः (shadasheetihi)

87. Eighty seven सप्ताशीतिः (saptaasheetihi)

88. Eighty eight अष्टाशीतिः (ashtaasheetihi)

89. Eighty nine नवाशीतिः (navaasheetihi)

90. Ninety नवतिः (navatihi)

91. Ninety one एकनवतिः (ekanavatihi)

92. Ninety two द्विनवतिः (dvinavatihi)

93. Ninety three त्रिनवतिः (trinavatihi)

94. Ninety four चतुर्नवतिः (chaturnavatihi)

95. Ninety five पञ्चनवतिः (panchanavatihi)

96. Ninety six षण्णवतिः (shannavatihi)

97. Ninety seven सप्तनवतिः saptanavatihi

98. Ninety eight अष्टनवतिः ashtanavatihi

99. Ninety nine नवनवतिः  navanavatihi

100. A hundred शतम्  shatam









[22/4, 21:25] Swamishishuvidehanand: हरी:ॐ               -           रामराम  (hello)

नमस्कारः          -           नमस्कार  (hi, hello)

सुप्रभातं             -           सुप्रभात  (good morning)

पुनर्मिलामः        -           फिर मिलेंगे  (see you)

शुभरात्रि:            -           शुभरात्री (good night)

श्रीमान्               -            श्रीमान्   (Mr)

क्षम्यतां              -           क्षमा कीजिये (pardon)

चिन्ता मास्तु      -          चिंता नहीं (don't worry)

धन्यवादाः          -          आभार (thanks)

स्वागतं              -           स्वागत हो (welcome)

उत्तमं                -          उत्तम (nice/great)

आगच्छतु           -          आइये (come)

उपविशतु            -           बैठीये (sit)

अपि कुशलम्      -           (सब) कुशल है ? (everyone fine?)

सर्वं कुशलम्       -            सब कुशल है (everyone fine)

क: विशेष:?        -            क्या विशेष ? (something special)

कथयतु              -            कहिये (tell)

चिरात् आगमनम्     -      बहोत दिनों बाद आये (came after long time)

पुनः आगच्छतु         -      फिर आना (come again)

अस्तु, नमस्कारः      -      ठीक है ,नमस्कार (ok, namaskar)

जानामि भो: !           -      पता है रे ! (i know that !)

मा विस्मरतु             -      भूलना मत  (do not forget)

कथम् अस्ति?          -       कैसे हो ? (how are you)

सर्वथा मास्तु            -       बिलकुल नहीं (nowise)

भवतु                       -       ठीक है (ok)

तथापि..                   -       फिर भी (still)

स्मरति खलु?           -       ध्यान में है ना ? (remember ?)

मौनमेव उचितम्      -       चुप रहनाही ठीक (better to be silent)

यथेष्टम् अस्ति        -       भरपूर है (there is enough)

भीति: मास्तु            -       घबराइए मत (do not panic)

अग्रे गच्छतु             -       आगे जाइए (go ahead)

समाप्तम्                -        समाप्त (end)

तदनन्तरं                -       बाद में (after that/this)

भवान् /भवति कुतः आगच्छति? -         आप कहासे आ रहे हो ? (where are you coming from?)

अहं विद्यालयतः आगच्छामि    -          मैं विद्यालय से आरहा हु (i am coming from school)

भवान् कुत्र गच्छति ?                 -          आप कहा जा रहे हो ?(where are you going)

अहं गृहं गच्छामि                       -          मैं घर जा रहा हु (i am going home)

अध्ययनं कथम् प्रचलति ?         -           पढाई कैसी चल रही है? (how is study going?)

सम्यक् प्रचलति                        -           अच्छी चल रही है (going well)

कार्यं कथम् प्रचलति ?                -           काम कैसे चल रहा है?(how is work going?)

यथापूर्वं                                     -           हमेशा की तरह (same as always)

मुखं क्षालितं किम् ?                   -            मुह धोया क्या? (do yo washed face?)   

मुखं क्षालितं, दुग्धं ददातु            -            मुह धोलिया,दूध देना (washed face, give me milk)

अस्तु, स्विकरोतु                        -            ठीक है, ले (ok, take it)

दुग्धं पीत्वा पठामि                     -            दूध पीकर पढाई करता/करती हु (after taking milk, i will

                                                               study)
अम्ब! अहं प्रथमं स्नानं करोमि   -             माँ,मैं पहले स्नान करूँगा (mother, i will take bath first)

मास्तु, सः/सा करोतु                   -             नहीं, उसे करने दे (no, let him/her do)

अम्ब! बुभुक्षा भवति                   -             माँ,भूक लगी है (mother, {i am} hungry)

भवतु,स्नानं कृत्वा शीघ्रम् आगच्छतु -        ठीक है,स्नान करके जल्दी आ (ok, come fast after taking
                                                         
भोजनं सिद्धं किं?                        -              भोजन तैयार है क्या ? (is the meal ready?)

विद्यालयस्य विलम्बः भवति     -              पाठशाला को देरी हो रही है (its being late to school)


सिद्धमेव                                     -              तैयार ही है (its ready)

अम्ब! मम युतकं कुत्र ?              -           माँ, मेरा कुर्ता कहा है? (mother,where is my shirt?)


नागदन्ते स्यात्, पश्य                -           खूंटी पर होगा, देख (would be on hanger,see)


अम्ब! अहम् विद्यालयं गच्छामि -          माँ, मैं पाठशाला में जाता हु (mother, I go to school)


समय: अस्ति, अनन्तरं गच्छ      -          समय है, बाद में जा (there is sometime, go later)


न, विलम्ब: अभवत्                    -          नहीं, देर हो गयी (no, its late)


आगमनसमये जागरूकः भव       -          आते समय सावधानी रखना (take care while coming

सांख्यकारिका quiz सङ्ग्र * question) * * सांख्यदर्शन the father who? * (A) kpilmuni (II) Bhardwaj (III) Bhowmick (D.) बादरायण last question: * kpilmuni * * question) * * श्रीमद्भागवद (3/24) according to Kapil Muni parents who? * (A) कर्दभ, वसुमती (II) कर्दभ, देवभूति (III) पंचशिख, देवहूति (D.) कर्दभ, देवहूति last question: * कर्दभ, देवहूति * * question) * * Kapil the sankhya preached who have? * (A) पंचशिख (II) demoniac (III) Sridhar (D.) परमर्षि last question: * demoniac * * question) * * तत्वसमास how formulas? * (A) 23 (II) 21 (III) 24 (D.) 22 last question: * 22 * * question) * * षड्दर्शन set who creation? * (A) पंचशिख (II) कल्हण (III) demoniac (D.) भद्रसूरी last question: * भद्रसूरी * * question) * * षड्दर्शन set of what certified is? * (A) demoniac the verse by their कालकल्वित composition (II) demoniac of verse (III) demoniac of sankhya scriptures knower be (D.) demoniac of scholarship last question: * demoniac the verse by their कालकल्वित composition * * question) * * "system" who creation? * (A) Kapil Muni (II) जैगीषव्य (III) demoniac (D.) पंचशिख last question: * Kapil Muni * * question) * * demoniac first pupils who were? * (A) पंचशिख (II) जैगीषव्य (III) वार्षगण्य (D.) ऐश्वरकृष्ण last question: * पंचशिख * * question) * * what Granth description certified that पँचशिख demoniac first disciples were? * (A) the Ramayana (II) स्कन्दपुराण (III) the Mahabharata (D.) श्रीमद्भागवद last question: * Mahabharata * * question) * * पाराशरगोत्र, Monk who has been said? * (A) जैगीषव्य (II) Kapil Muni (III) demoniac (D.) पँचशिख last question: * पँचशिख * * question) * * षष्टितन्त्र whose work is? * (A) kpilmuni (II) जैगीषव्य (III) demoniac (D.) पँचशिख last question: * पँचशिख * * question) * * संख्याचार्य Deval master of what is the name? * (A) पँचशिख (II) जैगीषव्य (III) demoniac (D.) kpilmuni last question: * जैगीषव्य * * question) * * सांख्यतत्वकौमुदि who creation? * (A) ईश्वरकृष्ण (II) जैगीषव्य (III) vachspati alloys (D.) वार्षगण्य last question: * vachspati alloy * * question) * * सांख्यकारिका कस्य work? * (A) जैगीषव्य (II) vachspati alloys (III) demoniac (D.) ईश्वरकृष्ण last question: * ईश्वरकृष्ण * * question) * * सांख्यकारिका of the oldest interpretation who has been regarded? * (A) संख्यप्रवचनसूत्र (II) माठरवृत्ति (III) तत्वसमास (D.) सांख्यसूत्र last question: * माठरवृत्ति * * question) * * माठरवृत्ति the creator Acharya माठर time what ruler of the time has been regarded? * (A) the Emperor Kanishka first century (II) Ashok (III) chandragupta Maurya (D.) harshavardhana last question: * Emperor Kanishka first century * * question) * * gold सप्तति, hiranya सप्तति and Kanak सप्तति what work other names? * (A) सांख्यकारिका (II) तत्वभाषा (III) सांख्यप्रवचनसूत्र (D.) तत्वसमास last question: * सांख्यकारिका * * question) * * सांख्यदर्शन, योगदर्शन which topic in different? * (A) प्रमाणविषय (II) पुरुषविषय (III) तत्वविष्य (D.) ईश्वरविषय last question: * ईश्वरविषय * * question) * * गौड़पादभाष्य whom were written? * (A) तर्कभाषा (II) सांख्यकारिका (III) तर्कसंग्रह (D.) reflection last question: * सांख्यकारिका * * question) * * सांख्यकारिका of कारिकाओं which verses? * (A) अनुष्टुप (II) Arya (III) बसन्ततिलका (D.) उपजाती last question: * Arya * * question) * * संख्यप्रवचनभाष्य who creation? * (A) विज्ञानभिक्षु (II) उत्प्लाचार्य (III) पँचशिख (D.) seer last question: * विज्ञानभिक्षु * * question) * * सांख्यसूत्र creator who? * (A) Kapil (II) विज्ञानभिक्षु (III) जैगीषव्य (D.) demoniac last question: * Kapil * * question) * * सांख्यदर्शन is considered to be? * (A) अद्वेतवादी (II) त्रैत plaintiff (III) द्वेताद्वेतवादी (D.) द्वेतवादी last answer: * द्वेतवादी * * question) * * सांख्यकारिका Chinese translation of what is the name? * (A) ताम्रसप्ताति (II) Kanak commentary (III) राजतसप्तति (D.) gold सप्तति last question: * gold सप्तति * * question) * * सांख्यकारिका how कारिकायें are? * (A) 71 (II) 77 (III) 70 (D.) 72 last question: * 70 * * question) * * do many types of? * (A) 3 (II) 5 (III) 4 (D.) 2 last question: * 3 * * question) * * the following what spiritual suffering? * (A) direct trans generated (II) snake मनुष्यादि generated (III) vata bile cuff's oddity caused (D.) storm storm generated from the last question: * vata bile cuff's oddity caused * * question) * * spiritual do many types of? * (A) 2 (II) 3 (III) 4 (D.) 1 last question: * 2 * * question) * * शारीरीक and mental do what difference are? * (A) आधिदैविक (II) any not (III) आधिभौतिक (D.) spiritual last question: * spiritual * * question) * * आत्मतत्व, ज्ञ, soul who has been said? * (A) nature (II) pathology (III) content (D.) guy last question: * guy * * question) * * content what? * (A) thick (II) guy nature (III) 16 disorder (D.) सूक्ष्मत्त्व last question: * 16 disorder * * question) * * sankhya how and who evidence to admit? * (A) 2, direct, estimates (II) 5, direct, estimates, the word, उपमान, अर्थापत्ति (III) 4, direct estimate words उपमान (D.) 3, direct estimate words last question: * 3, direct estimate words * * question) * * latent what? * (A) 16 disorder (II) thick element (III) nature (D.) guy last question: * nature * * question) * * sankhya in कुस evidence sightings stated? * (A) उपमान (II) direct (III) the words (D.) estimate the last question: * direct * * question) * * undo, शेषवत, सामान्यतो sightings whom distinguish are? * (A) word (II) direct (III) a not (D.) estimate of the last question: * estimated * * question) * * लिंगलिंगीपूर्वकम् whose symptoms? * (A) words (II) any not (III) estimates (D.) direct last question: * estimated * * question) * * boom and fire in sex what? * (A) any not (II) Dhoom fire both (III) fire only (D.) Dhoom last question: * Dhoom * * question) * * sex and gender in for what? * (A) sex (II) both (III) a not (D.) gender last question: * sex * * question) * * अन्वय and contrast what? * (A) to (II) .The of distinction (III) evidence of distinction (D.) practicable last question: * prevalence of distinction * * question) * * द्विविध coverage on the basis for how difference? * (A) 4 (II) 1 (III) 2 (D.) 3 last question: * 3 * * question) * * other views validated by अर्थापत्ति, absence, potential evidence of अंतर्भाव sankhya what evidence in assumes? * (A) any not (II) the words (III) direct (D.) estimate the last question: * estimated * * question) * * mythology valid evidence उपमान and ऐतिह्य of अंतर्भाव sankhya what evidence in assumes? * (A) direct (II) आप्तवचन (III) estimates (D.) no not last question: * आप्तवचन * * question) * * direct not how many reasons? * (A) 9 (II) 4 (III) 8 (D.) 7 last question: * 9 * * question) * * सत्कार्यवाद in favor of how logic given? * (A) to 5 (II) 4 (III) 6 (D.) 7 last question: * 5 * * question) * * sankhya total number of elements assumes? * (A) 26 (II) 25 (III) 24 (D.) 17 last question: * 5 * * question) * * sankhya total number of elements assumes? * (A) 26 (II) 25 (III) 24 (D.) 17 last question: * 25 * * question) * * sankhya according to the micro-body how many elements of the set? * (A) 16 (II) 21 (III) 17 (D.) 18 last question: * 18 * * question) * * sankhya according to Salvation how to distinguish are? * (A) 1 (II) 3 (III) 2 (D.) 4 last question: * 2 * * question) * * Karan how many types? * (A) 17 (II) 11 (III) 13 (D.) 12 last question: * 13 * ✔ * question) * * सांख्यअनुसार accomplishment how to distinguish are? * (A) 9 (II) 11 (III) 10 (D.) 8 last question: * 8 * ✔ * question) * * अविद्या how to distinguish are? * (A) 9 (II) 7 (III) 6 (D.) 8 last question: * 8 * ✔ * question) * * Tamas how to distinguish are? * (A) 6 (II) 8 (III) 9 (D.) 7 last question: * 8 * ✔ * question) * * appease how to distinguish are? * (A) 9 (II) 7 (III) 6 (D.) 8 last question: * 9 * ✔ * question) * * तामिस्र how to distinguish are? * (A) 9 (II) 18 (III) 7 (D.) 5 ऋ last question: * 18 * * question) * * senses how do? * (A) 10 (II) 5 (III) 6 (D.) 11 last question: * 11 * ✔ * question) * * content element how do? * (A) 22 (II) 21 (III) 24 (D.) 23 last question: * 23 * ✔ * question) * * pathology element how do? * (A) 16 (II) 22 (III) 17 (D.) 18 last question: * 16 * ✔ * question) * * Infirmary how to distinguish are? * (A) 27 (II) 25 (III) 28 (D.) 26 last question: * 28 * ✔ * question) * * बुद्धिसर्ग / प्रत्ययसर्ग कतिविध:? * (A) 10 (II) 9 (III) 50 (D.) 8 last question: * 50 * ✔ * question) * * sankhya in dancer who has been said? * (A) nature (II), Maya (III) sense (D.) mind last question: * nature * ✔ * question) * * content how do? * (A) 16 (II) 17 (III) 7 (D.) 23 last question: * 23 * ✔ * question) * * regulation to which properties? * (A) entity (II) Tamas (III) a not (D.) रजस last question: * Tamas * ✔ * question) * * भोक्तृभावात "" what accomplishment in the argument? * (A) guy (II) nature (III) a not (D.) 23 elements in favor of the last question: * guy * ✔ * question) * * 16 elements in what comes? * (A) nature guy senses स्थूलतत्व (II) कर्मेन्द्रियां, ज्ञानेन्द्रियाँ, mind, सूक्ष्मत्त्व (III) स्थूलतत्व, nature, ज्ञानेन्द्रियाँ (D.) 5 तन्मात्राएं, 11 senses last question: * 5 तन्मात्राएं, 11 senses * ✔ * question) * * intelligence how to distinguish are? * (A) to 5 (II) 3 (III) 4 (D.) 2 last question: * 2 * ✔ * question) * * intelligence both secrets pious and vengeful forms how to distinguish are? * (A) to 5 (II) 2 (III) 4√ (D.) 3 last question: * 4 * ✔ * question) * * ego pious carried out what is generated? * (A) तन्मात्राएं (II) कर्मेन्द्रियां (III) ज्ञानेन्द्रियाँ (D.) 11 senses last question: * 11 senses * ✔ * question) * * physical creation how to distinguish are? * (A) 4 (II) 5 (III) 3 (D.) 2 last question: * 3 * ✔ * question) * * divine creation how to distinguish are? * (A) 6 (II) 7 (III) 9 (D.) 8 last question: * 8 * ✔ * question) * * reptiles what creation come? * (A) any not (II) तिर्यग (III) the divine (D.) मानुषी last question: * तिर्यग * ✔ * question) * * गांधर्व what creation come? * (A) मानुषी (II) the divine (III) a not (D.) तिर्यग last question: * divine * ✔ * question) * * what conscience belongs? * (A) ego (II) ज्ञानेन्द्रियाँ (III) तन्मात्राएं (D.) कर्मेन्द्रियां last question ego अत्योत्तम * _ अभिज्ञानशाकुन्तलम् प्रश्नोत्तरी_ * question number 1 *.) * Rajasekhara has many कालीदासों have described? * (A) * 3 * ✔ (II) 4 (III) 6 (D.) 2 * question number 2 *.) * आपरितोषाद् विदषाम् ......... श्लोकस्य speaker of:? * (A) showgirl (II) * architect * ✔ (III) yarn (D.) dushyant * question number 3 *.) * Heigh रागपरिवाहिनी गीति: who said to been? * (A) Shakuntala for (II) * हंसपदिका for * ✔ (III) Priyamvada for (D.) वसुमती for httpanga * question number 4 *.) * King Laxman Singh अभिज्ञानशाकुन्तल translation when did? * (A) * 1863 * ✔ (II) 1865 (III) 1768 (D.) 1743 * question number 5 *.) * First points in the total number of verses of use happened? * (A) 32 (II) * 24 * ✔ (III) 35 (D.) 26 * question number 6 *.) * धर्मारण्य ..................... स्यंदनालोक Wall: spaces meet enter? * (A) * प्रविशति yards: * ✔ (II) yards: प्रविशति (III) Sage (D.) particle * question is number 7 *.) * Fifth points of what is the name किरातर्जुनीयम quiz * किरातार्जुनीयम् first Canto in which way is * वैदर्भी गौणी panchali Lahti * किरातार्जुनीयम् first Canto total number of staff are * 45 44 46✅ 47 * किरातार्जुनीयम् each Canto end of what the word is * Mr. श्रीय: लक्ष्मी✅ Shiva * लक्ष्मीपदांक whom poetry to have been told * भारवि✅ magh kalidasa भास * किरातार्जुनीयम् the last verses in which verses * वंशस्थ मंदाक्रांता पुष्पिताग्रा मालिनी✅ * King दुर्विनित the किरातार्जुनीयम what Canto commentary on written * 15 वे✅ 14 they 16 they 18 they * भारवि how did Canto in शिवस्तुति of * * first Canto in वंशस्थ verses how verses in * 44✅ 43 45 42 * 45 they verses in which verses * Malini पुष्पिताग्रा✅ वंशस्थ मंदाक्रा * not समयपरिक्षणम क्षमम which staff is * 42 43 45 46 method ...

ञ्ल्न्द्म्श्व्ख्यिस्र्व्य्म्च्+++++

Every sense of topics in melody-malice compatibility and perversity by located, so men keynote-rancor subjugated by Karma not because they both humans enemy .'- Gita. Such as the eyes, ears are subject-see, सुनना.रागद्वेष see, hear add to live compatibility, perversity to लेकर.राग friendly in happens, malice adverse happens! But these compatibility, perversity comes where is? It's all our body, mind to combine the we body add located ego featured in the US असंग spirit as in the body in residence, which should real है.आत्मा रागद्वेष the hand in do not but if we body in the ego featured in so we see, hear in living रागद्वेष to tame add to become and torture's round start gets we own hand in do not the way it to know that I am who I am? I असंग soul am on it for all the senses, such as the eyes, ears, etc. see, hear in which रागद्वेष his hand add to be close पडेगा.यह if possible when compatibility, perversity of recognition be discarded जाय.जो a friendly he other adverse है.जो in adverse is the second-friendly if the body, mind the demands of seriously not taken should be so रागद्वेष the hand in do not be possible है.वश add to be means them circulated होना.उनके tame add to make the compatibility, perversity question of serious gets if we रागद्वेष the hand in do not so compatibility, perversity no importance not है.राग not be so friendly not engaged, malice not be so adverse not लगे.भ्रम it is that friendly, adverse due to रागद्वेष while रागद्वेष due to friendly, adverse है.रागद्वेष original and we her hand in do not be है.रागद्वेष our view, listen add to use the subject Quote from है.
मै see, I hear am etc. But we see or hear wears so direct subject Quote from joining do not need to पडती.क्यों we see anything wears so we रागद्वेष to tame add to visit? See, hear मे'बनना 'है.दिखाई, hear falling मे'होना' है.आंखों to appear wears so it is natural है.आंखें only इसीलिए.कानों to hear wears so it is natural है.कान only इसीलिये.सवाल within who sat-अहंबुद्धि or understand? अहंबुद्धि body, mind linked so it रागद्वेष of power in bound to be, understanding of the body, mind linked not होती.उसे body, mind compatibility, perversity reveals but रागद्वेष the problem होती.यह freedom .इसलिए'ज्ञानी your passion-द्वेषरहित pure nature of the action does है.परंतु man your passion-द्वेषयुक्त contaminated nature according to work out, so right actions to in his hand does not. "Gita सर्दीगर्मी, सुखदुख tolerance for says her body, mind with respect to add accepted can be here रागद्वेष the hand in do not possible to be the problem occurs when रागद्वेष regards other men would है.सर्दीगर्मी appear for there is it OK but humans appear falling in our which is react he considerable है.वहां our रागद्वेष to tame add to be the harmful then we other freedom in the baffle become it captivate negative is positive may also है.संतों said-वसीकरन one mantra TJ give word कठोर.केवल harsh words sacrifice is sufficient, sweet word speaking need नहीं.मीठे word speak artificial may be, adulation may है.इससे किसीको satisfaction not होता.लेकिन if a harsh words to speak closes, it yourself in restorative gets है.उससे no fear not रहती.भले he sweet word not say but sometimes it hard behavior not be certainty come only is it big success is your आपमे be otherwise your amok add to try to stay a struggle of not less." Healthy: "he form to get out managed है.समाज in every one of the highest target be चाहिए.हर man its nature to get any of रागद्वेष किसीका violation not करे.चूंकि all people रागद्वेष the hand in do so each other freedom encroachment keep it freedom is the same with love and support flowers Bloom हैं.रागद्वेष of power in the recurring so पराधीन and पराधीन individual freedom of unsuccessful attempts only रागद्वेष free person right meaning in freedom enjoy experience able to है.पराधीन freedom ego clash of becoming leaves है.इसलिये the right thing to understand add to come should be the same to follow qualified even though the tough engaged, even if the same time engaged. इंद्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ.तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ..वह patience today aging in rare has to be. Vain him we lost. Hey brhmachari Muni thinking do that विभ्रमवश as I today lost patience! My body like these wives body too meats, blood, pus, विष्टा, urine, muscle, मज्झा bone, etc. impact are the same. However me सुखकारक made are! I have your body soil water - the most clean keeps am still it be purified was it. It's just sad and अहनीय same. My like these wives your body is also not clear at heart! Them I well understand that indirection without how can be? Woman योवनारम्भ who macro out tits are they just are like disease suffering from the गाँठें out of it. However मोहवश Pleasant appear. In fact woman breasts and male नितंबो a खाश difference not and the rest of the body so both - one of which only. कामवेग live the bodies in the difference looks is, velocity out once consider the difference not. पायु and vaginal both holes are the same, both in no distinction. So can say that स्त्रीशरीर two पायुछिद्र while पुरुषशरीर the same! Thus पुरुषशरीर like that स्त्रीशरीर it, I feel that" it's well "is it wrong is the same. Female also in the heart so guy as is located. {Because Bhagwati Shruti the" old "all the bodies prevalent in told}. So guy from ग्राम्यधर्म {= intercourse} while I shame why does not? नारीशरीर links also सुखप्रद may not, कामनासुख a खाश sense depends only on: the bodies of the relationship of creatures कामसुख would be a deal or young son of their young mother of affection embrace while or her daughter of their young father of affection of time - bar embrace while कामुकप्रसिद्ध well why not get? Mutually love having young brother - borne also embrace it well why not find? Who husband - wife together malice has they if for some reason embrace when they each why not? {So this सुखरहित body about a mental expressions - the wish - the same woman - male together well away. Heigh! संमोहवश I नारीरूप नरकभूमियों in just drop - take such as the ghosts of आविष्ट people you. Very wonder? My heart ज्योतियों of eternal flame, अद्वय, Bliss as it soul always ऱहता is. Your business, always most beloved, beneficial, all animals mother - father this आनन्दरूप soul except well left behind I नारीरूप hell has reached! Your parents of murder to any me more sinful will not because I have ignored this सर्वात्मा killing laid. {Great person defiance of the same हत्यातुल्य is. Spirit of the great is. Films for high soul misconceptions about the diameter etc. has all the sins of संपिंडितरूप said.}
I पामरों - the temporal, fools - from also अपकृष्ट am because अद्वय soul knowing extrovert has to be, they poor the Lord don't know. Heigh! They Palmer too old to be on the elderly woman per have no longer known while I here old man was am बुढौती made bebas have my wives also like me aged, the dry Wood like to be added to his stomach drum - from बेढंगे be gone, breast also swinging are, breasts shirt children P. have now दीखने they bad only takes; but still my mind these shall Circuit is it a आश्चर्यमय mystery of the same." Hey benign! "Muni thinking do that big nostalgia of that मण्डलवर्ती my master those God Aditya me command was पुत्रोत्पादन and community run for {but then I in the world as spends time for} around the Vedas great community me प्रवृत happened. Millions of my disciple, प्रशिष्य and also the disciple to are. So disciple be also I have your home fastening did not because I thus think looking for: my Dear wives here in the Forest lives, I them up go so my his fascination of them without me sad will. So I see some time well by प्रत्युपकार you shall, after their welfare of the work done you will. Some time I thus spend given. Then I thought that if they sons produced without I went to my disconnection must सन्तप्त will be. So soon I children born takes am, son of be generated will then your time कर्मत्यागपूर्वक आत्मचिन्तन in लगाऊँगा. Son of the so I thought these जातकर्म etc. Rite so the same shall! Thus I ages to spend the. Their values were so I thought that I have knowledge that they teach shall. Then thought in front of me as their marriage to go. Boys like girls marriages efforts out looking for. All child marriage were then grandson - grandchildren view will be added! Because wish, trend, etc. it aforesaid manner of the nature and me कुबुद्धि of mind also the running is therefore it is certain that the fourth ashram go looking for with the most sin. I like knowledgeable same with due to the plight has been received. The Brahman हाथमें placed आँवले - which direct her ever someone with no should. Especially men women of them, too young women's with downright not to be. Female two feet on the run मूर्तिमान hell as stated. युवतीरूप hell अतिबलवान् is
. Contained scholars even if the hell may be your Salvation can't. Future's scholarly I yajnavalkya as it स्फुट parable become because युवतीरूप hell your Salvation unable to looking for. It is certain that योगारूढ scholars also संगके the degenerate is because I knowledgeable while this नारीरूप hell I had am. The Salvation of route walk on whether it female body in every way to avoid be because it is the hell is called the village of the same way. संन्यासरूप way of Salvation and go looking for the biggest fear that which नारीदेह from occurs. Snake, Tiger, thief, King, water, poison, fire, mental disease, body disease, the deity, ghost more of them fear no need the official retirement by Salvation try to get in engaged. Female and especially young women to leave any of them are not afraid. Women remember come from a wish occurs between impatient to your their philosophy, conversation and स्पर्शपसे wish not cause how it is possible. Who fourth ashram assumed he if your welfare whether it mind, body and नेत्रादि senses of women's with no should. Like fire closely ghee melt is just female intercourse of male patient fully is destroyed. In the world नारीरूप snake venom to avoid the same way that they see आदिका a behavior not and be remember not. {Which childhood to retire to दीखी be their memory is likely to remember not. There are only letters - पत्रिकादि in the picture, description, plot etc. not see - read so अन्यान्य true - false women रूपादि the Rite lying.} संगवान् while I here accommodation the stick so it's not possible that they दर्शनादि not do. So now for ever नारीसंग fully leave because it is not so with the देहान्तर to find your destruction of the same to बनूँगा. That the subject of lust is he dreams in the same subject watches. Dreams like die time वासनानुसार he body people seemingly who die after भिलना is. कामियों and कामिनियों with the male Kami becomes. Wish going to be angry, grasping and Mohi also must happens. Job - क्रोधादि the intercourse mind faux gets. Born knowledge faux in mind stop not finds, expires, so faux in mind knowledge generated may not what doubt. Mind pure without आत्मानुभव rare. Job - wrath, etc. the thought living Supreme deprived of the will and worship and Karma routes from corrupted by" die - Xiao "third on the way the wandering will. Third on the way it virtue and lore {= उपासनाबल} devoid of the reach so insect, and the flesh anticipates the hell quick out not be able to. {पुण्यादि for also स्त्रीलंपटता etc. avoid is imperative that sense} virtually मोक्षमार्गी the context is he पुण्यादि route except विचारमार्ग on the run, if it is corrupt then पुण्यादि support without degenerate will it means. Quietness to साधनता legislation in the mean so जन्मान्तरीय पुण्यादि help etc. question can not afford.} AUM consoles.

ह्र्म्र्र्र्रँरर्र्ण्ष्णीसृ्ध्ह्रीह्मञृख्यध्यम्

 Composition: - parmanand sarswati स्वामिशिशुविदेहानन्द सरस्वति तिवारीमहाराज of minion disciple, Uttarakhand,  as late read, listen and understand, better late wisdom wake lives, but the same "dhak three steel" gets. This problem is often every ज्ञानपिपासु feel is. One of Saints Mr. स्वामिशिशुविदेहानन्द सरस्वति living ashram out big - capitalized written it'll "please knowledge giving here not come". Everyone surprised to be, because knowledge to disease very common and everyone knowledgeable. Ashram स्वामिशिशुविदेहानन्द live नामक् Saint question has been what these impractical don't think that knowledge giving here not come? He said, chef! Which knowledge will him somewhere wander do not need, because he where will the ashram become will and the knowledge will not be her knowledge to give the right to be, therefore, both conditions knowledge, who then really here is no need not only. Large as beautiful thing that Swamiji has we said and I don't think it after hearing for anyone knowledgeable and knowledgeable of appearances to the difference would be difficult. Good books and inspiring episodes to read a lot of people feel good and Yes also common problem knowledge - पिपासुओं look to get some time to these things motivational discourses of great factored lives, but slowly - slowly we then said natural life to your take. Now just above the two things you Adde you these references to bring together to better understanding of be able to. Discover the truth of those for a motivational thing to listen or read the importance of the world of his approach for verification is. You knowledgeable of erotic arouse and true to research in moving go. They have different - separate deliberation also is. We other literature creation of there is no need anymore, but eternally new knowledge of books composition indiscriminately is being and their readers of any reduction are not. Until misguided will knowledge of thirst US similar घुमाती will we others knowledge consent so expressing will they we are very attractive also take; but we have our own part of life not be able to. Knowledge words, not to contemplate to his primary level, but practical knowledge, only will receive. We some of these things even if the behavior take come these knowledge within our permanent and be your whole world to see the approach also knowledge of the perfect will be the same. Work will become. The knowledge is it really external - knowledge does not require leaves and ignorant he is currently lives to true to prove that knowledge to break - torsion your account to create take and then own life for example by others on knowledge attributed to start. If you knowledge want to get this knowledge आजमाइए too. Just truth to speak practice do, early rise of practice do, towards others generously of practical life bring, excessive race hell of the door it "Maharishi yajnavalkya" said is. You will read, listen and narrates also, but never play around too? If your answer is Yes {self} you automatically knowledge acquisition will you knowledge to wander not required. Elementary education to discover the truth of the teachers need to life in the lives. Different - different topics for different - different teachers are. Teacher to write a much knowledge of their teaching the quality of the decide is. The teacher to own a subject of the best knowledge of his disciples to also that on the subject OK OK - not give finds. Truth am at the same principle applies. If the truth of the search for a पाखण्डों you bound is it good teacher may not be. Ultimate भाग्यवन्त प्रातःस्मरणीय Mr. owner शिशुविदेहानन्द GK across the country in the disciple, but they always your life say that the master of becoming mourning people to the truth takes off. Ranked Brahman made, but their idea Amar and still many of their discipleship accept. Master the same can be who you the truth of philosophy get know. Owner Mr. शिशुविदेहानन्द live by in a row master define the said that your past and future tell you what your master. This line of meaning break - मड़ोकर present can be done, but the truth is that true to know your current familiar with by your nature and personality, ie your ghost can tell. The truth are obtained they know the truth overcome obstacles how to be, so they सत्यान्वेषी future to tell you. It I his disciple Bliss Muse am writing. One thing to take care: true master he who will guide you through long does are, as long as you the truth of course not find. Truth of the right path and truth in search of the difference. You way said to be, but that walk you have. Many also blessed great man are looked at this way to your followers of later he is also true of receipt made of. There master be, which is your hands holding the truth of the way you look forward to it big सोभाग्य and may not be. Therefore, it is said to master his disciples of selections own this. They know that which is really the truth of thirst and who truth on its way to proceed looks set. Gurudev without knowledge you will not be possible, However, such as water filter drink, master even knowing will make. You have these things heard so much, but understand how is just consider this course excuse. Truly the God of you all properties are given, which is a master must be in; but error we false things caught ceased. Around the world in many Saints are, which a master did not. Physical master not even when nature, books, the world, own experience like many things which are automatically discover the truth poised to do. Truth to search for important his am need to अन्तर्मन from to experience. Master and guide you get the same will be. Master of refuge go to you lie things as with do you have a special benefits made no. Discover the truth of the travel in you words and their effects limited to stay instead of life various topics study and research me. Where hitch come, there is true received a knowledgeable guide collect or true to get the wise Grace texts - the scriptures the study of me. You also can think that we discover the truth need is not the same. It is also your well, but remember it take sure that the life ever पछताइगा not that I probably life understanding not only did. Every passing the moment of truth to discover the energy and time over for. You unlimited knowledge of reserves are. You have really they eternal powers, yet any man was nowhere found you. Discover the truth of eternal and in boundless सम्भावनाएँ are. It may have something am sure that yet am not found. Your bottomless knowledge of the repository of knowledge स्वचिन्तन subject not परचिन्तन of. बावजूध in many wise his experiences others led to लिपिबद्ध done. These studies and interpretation of the long special importance is not until the life of experience in the part of not become. Then focus thing also that मानवमात्र experience the knowledge Ganga evolution is not knowledge of this repository of human. Books साइनबोर्ड्स like our truth way to pave the lives. In fact, this is your experience and knowledge as are you an idea erotic or disagreement expressions are. Accepted the things we much do not consider. However owner Vivekananda the idea of the first own आजमाइए, then any idea believe me. The world external not. Since you forget your your body identification do you world out and see the trouble view seems to be but they are not genuine हैं.वास्तविकता to search and unrealistic condolences to get rid find. I body am-it affective perception baffle है.मै am-it अहंवृत्ति assistant है.मै am experience all है.गलती it is that it from the body joint is that I body am with validation see it am I he'll etc. and many a lot values Jude are हैं.इनके dismantling of measure-I am the experience of ध्यान.यह within the body your be featured on will not body as मे.यह mind of अहंवृत्ति itself between straddle body in the prevailing becomes this focus on should be so it's body except themselves come है.देहाश्रय not meet अहंवृत्ति, self-in-transformed gets it which is also आत्मनिष्ठा, confidence, आत्मप्रेम, enlightenment, inner peace, atmskti all these same results. Since we have the same अहंवृत्ति are so we straddle body in the prevailing not be चाहिए.शरीर in rife through we body only become and body eyes, ears, etc. senses through the world to see, hear seem हैं.या say something see, hear falling think. It is said to own आपमे should it for body not added yet no its support can take है.चित्त, body encroachment of the outside world add to spread it is good it body in the same for-cool स्वस्थ.इसके also practice wears है.श्वास mind, body emotions, etc. Bhan inside the body to keep in assistant है.जैसे such as we introverted are we experience to be sure that the world out no, not in the so-called suffering हैं.अपने you stay out of the world and suffering know are your आपमे living to know not होते.सारी myths of the end: version of identification and end: version, body combine है.जगत his results है.महानुभाव say-the world is called the except idea and nothing when the world invisible is that when considering does not, then would enjoy when the world appears, Unfortunately experience "he said. Gita in दुर्गाकृष्ण say-properties पाशों from dehi, body tied है.'देह, mind is rife entity, range, tamo individual soul to the body, mind dam give हैं.नतीजा world believe and दुखपूर्ण बंधन.चूंकि it बहिर्मुखता an obligation paired so dream is also think does not that introverted and आत्मस्थ through this tragic dream rid can be found है.उमा कहऊं I experience अपना.सत Hari Psalm world all सपना.सदा trance in living Shiva when your experience narrates the careful the hear him चाहिए.एक attention method which continuing care of it is all that dream this practice the effect of slow slow all suffering from become. As also साधनाएं all hribjn are the same. It's theory अपेल. 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Often it good account put is the fact that this man own good is है.स्वार्थ in man full of life fear and pleasure duality in passing is these duality big trouble supplier है.यद्यपि the spiritual solutions's that man fear होताहै it to give him are that their with you because fear within the comes not out से.आंतरिक fear to avoid we external factors resort to take हैं.इससे console get! And fear if your own comes from within then there is a console not some may not be except my your living with के.लेकिन if we have our own existence with stop go we are all fear has been है.अस्तित्व permanent the rest of all endowments temporary give yourself goes if we healthy remain so. Now is it that our mind or we consider the far side explains the attention always" then there "remains we by herself away are while all projections of the source within US so we every time with you, have to be चाहिए.एक intelligent person it always need to know that all the idea, endowments his own produce, the solution somewhere other place can be searched. Original aspiration well get होतीहै to fear of the problem in the increases है.सुख also comes from within if someone from within each feel so his your you have your your stay with becomes easier on each searched is out then there fear also appear wears है.सच that both our own from within the same occur. If we are happy to reflect then a Pleasant experience of your you stick with it's easy course any external Pleasant dependence on retractable because he Pleasant as नहीं.केवल his thinking of limited can be so that each of the experience of US cool stable, balanced, organize be possible सके.सुख force, enjoy force है.बलहीन man nothing सकता.ऐसे add to enjoy the emergence how man in this direction in trying to be. If man expressions to all happy match that every man happy हो.जो also name as my मानसपटल coming is happy to be so instinct-made all the internal conflict get rid of might and well may experience है.इसमें your reluctantly, rejection baffle such in the Vedas to say wears that individual soul own your enemy or friend, none.

एक्सैस वुन्डि

श्लोक :-
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च।
मूध्न्र्याधायात्मन: प्राणमास्थितो योगधारणाम्॥ १२॥

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
य: प्रयाति त्यजन्देहं स याति परमां गतिम्॥ १३॥

अर्थ :-
(इन्द्रियोंके) सम्पूर्ण द्वारोंको रोककर मनका हृदयमें निरोध करके और अपने प्राणोंको मस्तकमें स्थापित करके  योगधारणामें सम्यक् प्रकारसे स्थित हुआ जो साधक ‘ॐ’ इस एक अक्षर ब्रह्मका (मानसिक) उच्चारण (और) मेरा स्मरण करता हुआ शरीरको छोडक़र जाता है, वह परम गतिको प्राप्त होता है।

पद छेद :-
सर्वद्वाराणि = (इन्द्रियोंके) सम्पूर्ण द्वारोंको
संयम्य = रोककर
मन: = मनका
हृदि = हृदयमें
निरुध्य = निरोध करके
च = और
आत्मन: = अपने
प्राणम् = प्राणोंको
मूध्र्नि = मस्तकमें
आधाय = स्थापित करके
योगधारणाम् =  योगधारणामें
आस्थित: = सम्यक् प्रकारसे स्थित हुआ
य: = जो साधक
ओम् = ‘ॐ’
इति = इस
एकाक्षरम् = एक अक्षर
ब्रह्म = ब्रह्मका
व्याहरन् = (मानसिक) उच्चारण (और)
माम् = मेरा
अनुस्मरन् = स्मरण करता हुआ
देहम् = शरीरको
त्यजन् = छोडक़र
प्रयाति = जाता है,
स: = वह
पराम् = परम
गतिम् = गतिको
याति = प्राप्त होता है।

‘सर्वद्वाराणि संयम्य’ — (अन्तसमयमें) सम्पूर्ण इन्द्रियोंके द्वारोंका संयम कर ले अर्थात् शब्द, स्पर्श, रूप, रस और गन्ध—इन पाँचों विषयोंसे श्रोत्र, त्वचा, नेत्र, रसना और नासिका—इन पाँचों ज्ञानेन्द्रियोंको तथा बोलना, ग्रहण करना, गमन करना, मूत्र-त्याग और मल-त्याग— इन पाँचों क्रियाओंसे वाणी, हाथ, चरण, उपस्थ और गुदा—इन पाँचों कर्मेन्द्रियोंको सर्वथा हटा ले। इससे इन्द्रियाँ अपने स्थानमें रहेंगी।

'मनो हृदि निरुध्य च’— मनका हृदयमें ही निरोध कर ले अर्थात् मनको विषयोंकी तरफ न जाने दे। इससे मन अपने स्थान (हृदय) में रहेगा।

'मूध्न्र्याधायात्मन: प्राणम् ’— प्राणोंको मस्तकमें धारण कर ले अर्थात् प्राणोंपर अपना अधिकार प्राप्त करके दसवें द्वार—ब्रह्मरन्ध्रमें प्राणोंको रोक ले।

‘आस्थितो योगधारणाम् ’ — इस प्रकार योगधारणामें स्थित हो जाय। इन्द्रियोंसे कुछ भी चेष्टा न करना, मनसे भी संकल्प-विकल्प न करना और प्राणोंपर पूरा अधिकार प्राप्त करना ही योगधारणामें स्थित होना है।

'ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्’— इसके बाद एक अक्षर ब्रह्म ‘ॐ’ (प्रणव) का मानसिक उच्चारण करे और मेरा अर्थात् निर्गुण-निराकार परम अक्षर ब्रह्मका (जिसका वर्णन इसी अध्यायके तीसरे श्लोकमें हुआ है) स्मरण करे*। सब देश, काल, वस्तु, व्यक्ति, घटना, परिस्थिति आदिमें एक सच्चिदानन्दघन परमात्मा ही सत्तारूपसे परिपूर्ण हैं — ऐसी धारणा करना ही मेरा स्मरण है।

‘य: प्रयाति त्यजन्देहं स याति परमां गतिम् ’— उपर्युक्त प्रकारसे निर्गुण-निराकारका स्मरण करते हुए जो देहका त्याग करता है अर्थात् दसवें द्वारसे प्राणोंको छोड़ता है वह परमगतिको अर्थात् निर्गुण-निराकार परमात्माको प्राप्त होता है।

समिहति

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the thus me भजता is, he Mahatma very rare: we are all वासुदेवी understanding, नारायणि understanding service should | if some of the crime become should be so service prayer should and in turn service more should, if we forbidding if it expressions held that it is our destiny of fruit: we have the crime has its fruit God it sake by suffered are: Lord of him this prayer should that प्रभो you so own it can work again this poor why sake are made | its a service, getting in it that sense kept its by which is happening in it service to get that by our favor getting replies any by our forbidding is your own sins of fruit got | God him sake by fruit suffered are towards him द्वेषभाव keep | his there don't blame: what is the price is the same | corresponding to high create this is the world diak looking for, it is our heart of sense | within the expressions out looks is, mind भावमय made | mind to work should, this work reply here come the Ganges in bath | Ganga great pleased when we Holy to come replies Ganga Lord Shiva of jata of water and Lord Vishnu stages of water, it's welfare to make the world come replies bath time thus sense of high keep | similar God to अर्ध्य when it expressions in mind that God Sun world of welfare are: light by the welfare is he would have the same this is a direct God are | their Rays by human welfare to receive this is liqueur route of the divine परमधाम inflict are | their worship भावमय through to what he do much will it जन्मभर my worship is, therefore, it the best way to God of abode accessibility to reply because they worship when very high price should | the same thing नामजप in | नामजप big huge impact | नामजप from all sins destroy the welfare gets | नामजप the same and there is no easy means not | निष्कामभाव to on नामजप so valuable gets | नामजप with God the format of attention to more than might benefit | नामजप expressions in the high create, big may benefit: Lord of every action pleased are, Enchanted be-by God's mercy understand, then the welfare of receipt in late not, you are the world, Neighbouring, friends, the so-called शत्रु.यदि you understand want you first खुदको the understanding of be because you have the same all the understanding of the original है.आपमे the start and end.' survival monolithic the man on the existence of sense to share it takes is distributed but his existence totality of Ga, half incomplete नहीं.अस्तित्व sense of gazing deadly is the soul of thing है.प्रकृति add located guy well sorrows of experiencer become the property, properties in Burt are consists of हैं.शरीर, mind-W द्धि-mind-ego properties are so as a special in to see, hear the fall, feeling too properties as it bond until its full process not understood should be. such as we love and we feel good so we without were, his place while your you love featured in and good taken as in the feel should be the same for if an unhappy and let US sympathy we do and sympathy both their place while, without Haile, its your featured on feel let चाहिए.ज्ञात will all within our come from only for है.सारा operation of the ultimate power by होताहै which .शरीर featured device on आरुढ the entire creatures अंतर्यामी God Maya (from their कर्मानुसार) भ्रमाता the all ghost-creatures heart is located. now myth is to find out that coming from है.हकीकत is out of nothing आता.जैसे out noise, within our विक्षेप (the disturbance) we opposed to हैं.यही to be too .बनने of injury for there we without retweeted, without made noise and विक्षेप to your featured on feel let we will we only large weak हैं.ऐसे on we heart in your form available how can be? right said. नायमात्मा बलहीनेन लभ्य :. struggle your projections of happens, go no conflict नहीं.किसी the wrath of the US within revenge of the instinct active occurred or sorry जगी.ऐसे add to we your anger and revenge of the spirit as in the feel or anger and forgiveness featured on feel let (without, adultery add to share because all experience your own) no conflict not होगा.सब own the game है.सब we are only. the second and other experience we and our own experience, someone else's not. it's fear why think? another reason while we are the same-fear, भयजनक and fearful of त्रिपुटी.हम the split and are out of the speed do that your form except some of "made" हैं.बात so that accumulate instinct our from within the rising him without आत्मपलायन their your featured add to let and blank let-in for deep understanding and आत्मसाक्षी expressions be. another reason to understand an unconscious, write to see an senses add to. it inside out of distinction mind because है.मन if not a inside out, not just आत्मस्थिति है.बाहरी, man of the external expression है.खुद and external between duality it with ourselves duality only when the highest wisdom waking not be the interior and exterior struggle made remains the same. "the only one person, not everyone interior and exterior is divided in if the person know that I only interior and exterior is divided up am so seer, view the two featured on me you feel should give it a deep internal orderliness add to your you get think. it Maya is what we see my, you thy in splitting we US only लडाती है.हमे think we out with any of conflict in while we only हैं.निसर्गदत्तजी master has told him-only you can only be." and they this restorative staying enlightenment to be available गये.सारे mental division हृदयरुप the original source of the same come हैं.जिसका contemplate the master mind दहरविद्या as add to do. refers to the world to your featured on feel please, भागिये do not your you दूर.आप the seer-view in divided, both as in the feel are just so you undivided through the true and permanent आनंदानुभूति to get can हैं.आपके hand on the. * man walks remains necklace, win; success, failure in: in love, separation in. he is that it run keeps? * two things: ego and hope. one ego run keeps. because ego says, broken go but Bend don't lose go but wait do not. one ego run holds. some may be, ego says, go go away. fight be, deal be. "if defeat the tied is destined, even if the fight fight the lose. accept defeat do. ego necklace not accept lets. and the same reason we badly lose. which defeat accepts, her so win begun. says not lost to harinama. who lost adopted took his life in Hari off gets started. in the world win so is not only lost as is. win may not be. conquer the world of nature is not. he minor win, which you see required is, biggest necklaces preparation and nothing. gambling games like the world. here sometimes win also is not that does not, wins, but every win a औरबड़ी defeat of service appointed. * the person who your religion alienated is the muscle be too unable, धनवान् be too poor and knowledgeable may also fool happens. * * this world only religion as you can save. your religion respect, religion commands sincerely, follow * * religion dissemination day some time must give, religion of this world shelter is, the error religion condemned not, religious symbols of honor and protection in. * idea dishonest and trickster is because it whatever strongholds takes, which is not only to see takes it somehow finesse can, so this does not depend on going to be. if someone something very clean and clearly wants to see if his mind very cool होनाचाहिए.उस time it is essential that mind all noise and words, prejudices, statues and pictures different have जाए.और this cool position in you consider the rise and start can see-not that when you have any thing am are questions are created and answers waiting हैं.विचार start-moment which is own this question and then when you full-featured silence and quiet are all your existence, this silence and silence in if you look attractions that idea what kind takes shape. if this complete senses and attention that idea what kind start होताहै, so it control need to not only पडती.हम your life of a lot of time and a lot of energy wasting enter not only your daily activities in, but the idea control and direction to direct in such as this is a good idea, me on this and more think चाहिए.यह a Kurup idea, I find it immediately Press should. such an idea and other views among all the time war moves, a desire to the second all desires, a well all other pleasures suppress add to put lives. but the idea of the start of per reflexes and conscious to the idea within a discrepancy or conflict is not." mind say, Maya say, the idea say-all these misconceptions create live हैं.असंख्य negative resolution, कुकल्पनाएँ unstable make live हैं.चाहे anywhere from any ideas come are they the truth takes we their pain withstand to be bound by consists of हैं.या they have the right direction of stray give हैं.सजगता the absence in visitor idea good even man criminal make or crime Quote from across give. if we are a little patience with views of the advent of wait we see would when which idea takes shape! I also have an idea. when these visitor ideas mesh in trapped before their arrival to see is then not negative thoughts of pain suffer for there is not positive thoughts the development of the struggle in the fall wears है.मनुष्य circumstances of the so trouble not picks as inadvertently from within the rising ideas due to picks her be confused to Maya game address not only show. thing little on understanding add to come should be so great importance of proves then negative thoughts of torture freedom from find है.बाह्य world add to work as the rest is like a sick the treatment of are made, the wealth lacks the fulfillment have, but for this sad to be like no matter है.कर्मण्येवाधिकारस्ते MA फलेषु कदाचन.कुकल्पनाएँ Karma duty divorces ideas mesh in trapped due to arise so stated consideration dishonest and trickster is because it whatever strongholds takes, which is not only to see takes it somehow finesse can, so this does not depend on going to be. aging and death discharge to get the men who have my shelter to try, he Brahma, the entire spirituality and the entire Karma life are. men who अधिभूत and अधिदैव including and अधियज्ञ including me know, they me engaged mind that man अन्तकाल also I only know that are obtained. व्याख्या- * although karmayogi and ज्ञानयोगी also birth death free are, However trust devotee of birth death to be free with God of समग्ररूप also know take. Brahma, spirituality, Karma, अधिभूत, अधिदैव and अधियज्ञ-the Lord of समग्ररूप is. the Lord has two Department made. Brahman (attributes-abstract), कृत्स्न spirituality (eternal species of eternal life) and all actions (Genesis-state-judgment, etc. all activities) - it's' knowledge 'of the Department, the attributes of mainly is. अधिभूत (your शरीरसहित entire पांचभौतिक world), अधिदैव (mind-senses of अधिष्ठातृ-देवतासहित Brahma, etc. all God) and अधियज्ञ (अन्तर्यामी Vishnu and all his as) -it "science" of the Department, which sagun of mainly is. which devotion values are but the just-death as mundane suffering from exfoliation want, such seeker Lord of the shelter to ज्ञानयोग means you. them *' तत् '* ie Brahma, the entire spirituality and all of Karma knowledge is. result, they just-death free become. but God is seeking a devotee devotion yoga means you. they अधियज्ञ including * * ब्रह्मको, अधिदैव including all spirituality and अधिभूत including all Karma know take. result of them just-death of Salvation with *' माम् '* ie समग्ररूप Lord of knowledge is. thus विज्ञानसहित knowledge that God of समग्ररूप experience on their vision in a God except any independent power not live. so अन्तकाल come they God only receive are. because अन्तकाल them in which also thinking from the Lord of thinking will - *' युक्तचेतसः '*. the thirtieth staff came' युक्तचेतसः 'to the next eighth in chapter *' अनन्यचेताः '* stated. * * this chapter early in the Lord has *' माम् '* post your समग्ररूप to learn a matter of news pledge was that it postscript here *' mother विदुः '* post from you. *' तत् '* learn the world free become. and माम्' to learn that समग्ररूप God to get become. the same thing fourth chapter पैंतीसवें verses in * 'yen भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि' * posts and eighteenth chapter चौवनवें stanza in * 'problem सर्वेषु भूतेषु मद्भक्तिं लभते पराम्' * posts stated. devotion by समग्ररूप God to receive a matter of further eighth chapter बाईसवें staff in the limit is. * विज्ञानसहित knowledge that God of समग्ररूप to describe implies that the root-conscious, truth-असत्, para-placenta, field-क्षेत्रज्ञ, क्षर-letter etc. whatever, all-of-all the Lord of the same format. ago that God, para and placental nature was said, the same here two distinguish retweeted are like 1. the divine -ब्रह्म and अधियज्ञ, 2. para nature-spirituality and अधिदैव 3. the placenta nature-Karma and अधिभूत. implies that God, para and अपरा- three consisting of God's समग्ररूप are. "the Sky, air, fire, water, Earth, ग्रह- star, life-animal, directions, trees, Rivers, sea-all-for-all the Lord of the body are so assuming devotee सभीको अनन्यभावसे salutes."